ויקרא רבה 19

וְאִשָּׁה כִּי יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים וגו' (ויקרא טו, כה), זֶה שֶׁאָמַר הַכָּתוּב (שיר השירים ה, יא): רֹאשׁוֹ כֶּתֶם פָּז וגו', רֹאשׁוֹ זוֹ תּוֹרָה, דִּכְתִיב (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ, דְּאָמַר רַב הוּנָא בְּשֵׁם רֵישׁ לָקִישׁ שְׁנֵי אֲלָפִים שָׁנָה קָדְמָה תוֹרָה לִבְרִיאַת עוֹלָם, שֶׁנֶּאֱמַר (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וגו', וְיוֹמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלֶף שָׁנִים, שֶׁנֶּאֱמַר (תהלים צ, ד): כִּי אֶלֶף שָׁנִים בְּעֵינֶיךָ וגו'. כֶּתֶם פָּז, אֵלּוּ דִּבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (תהלים יט, יא): הַנֶּחֱמָדִים מִזָּהָב וּמִפַּז רָב, דְּבָרִים שֶׁנִּבְרְאוּ מִבְּרֵאשִׁית חֲרוּתִים מִכֶּתֶם פָּז, (שיר השירים ה, יא): קְוֻצוֹתָיו תַּלְתַּלִּים, זֶה הַסִּרְגּוּל, (שיר השירים ה, יא): שְׁחֹרוֹת כָּעוֹרֵב, אֵלּוּ קוֹצֵי הָאוֹתִיּוֹת, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי יְהוֹשֻׁעַ אוֹמֵר תַּלְתַּלִּים בְּמִי הֵן מִתְקַיְּמוֹת בְּמִי שֶׁמַּשְׁחִיר וּמַעֲרִיב בָּהֶן. אָמַר רַבִּי שְׁמוּאֵל בַּר אַמֵּי דִּבְרֵי תוֹרָה צְרִיכִין הַשְּׁחָרָה וְהַעֲרָבָה, שֶׁנֶּאֱמַר (איוב לח, מא): מִי יָכִין לָעֹרֵב צֵידוֹ, לְמֹד מֵאֵלִיָּהוּ עַל יְדֵי שֶׁהִשְׁחִיר וְהֶעֱרִיב בַּתּוֹרָה וְלֹא כְּבָר זִמַּנְתִּי לוֹ עוֹרְבִים, שֶׁנֶּאֱמַר (מלכים א יז, ו): וְהָעֹרְבִים מְבִאִים לוֹ לֶחֶם וּבָשָׂר וגו', מֵהֵיכָן הָיוּ מְבִיאִין לוֹ מִשֻּׁלְחָנוֹ שֶׁל יְהוֹשָׁפָט, אָמַר רַבִּי שְׁמוּאֵל בַּר אַמֵּי דִּבְרֵי תוֹרָה צְרִיכִין הַשְּׁחָרָה וְהַעֲרָבָה בְּפַרְנָסָה, מִנַּיִן, מִי יָכִין לָעֹרֵב צֵידוֹ, כָּךְ אִם אֵין אָדָם נַעֲשָׂה אַכְזָרִי עַל גּוּפוֹ וְעַל בָּנָיו וְעַל בֵּיתוֹ כָּעוֹרֵב הַזֶּה, אֵינוֹ זוֹכֶה לְדִבְרֵי תוֹרָה. רַבִּי אַסֵּי הֲוָה עַסְקָן, חָמֵי חַד עוֹרֵב עָבֵיד קֵן עָבֵיד בֵּיעִין, עָבֵיד אֶפְרוֹחִין, נַסְבִינוּן וְיַהֲבִינוּן בְּקִידְרְתָא חֲדַתָּא וַאֲשַׁע בְּאַפֵּיהוֹן תְּלָתָא יוֹמִין, בָּתַר תְּלָתָא יוֹמִין פָּתַח בְּאַפֵּיהוֹן לְמֵידַע מָה אִינוּן עָבְדִין, אַשְׁכַּח יַתְהוֹן דְּעָבְדִין צוֹאָה, וְצוֹאָה עָבְדָה יַתּוּשִׁין וַהֲווֹ פָּרְחִין לְעֵיל מִנְהוֹן וְאָכְלִין לְהוֹן, קָרָא עֲלֵיהֶן הָדֵין פְּסוּקָא: מִי יָכִין לָעֹרֵב צֵידוֹ, רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ, רַבִּי יוֹחָנָן אוֹמֵר אֵין רִנָּה שֶׁל תּוֹרָה אֶלָּא בַּלַּיְלָה, שֶׁנֶּאֱמַר (איכה ב, יט): קוּמִי רֹנִּי בַלַּיְלָה. רֵישׁ לָקִישׁ אָמַר בַּיּוֹם וּבַלַּיְלָה, שֶׁנֶּאֱמַר (יהושע א, ח): וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה. רֵישׁ לָקִישׁ הֲוָה פָּשֵׁיט קְרָאֵי וְכַד הֲוָה מָטֵי בְּאִילֵין קְרָאֵי (משלי לא, טו): וַתָּקָם בְּעוֹד לַיְלָה (איכה ב, יט): קוּמִי רֹנִּי בַלַּיְלָה, הָיָה אוֹמֵר יָפֶה לִמְּדַנִי רַבִּי יוֹחָנָן, חָזַר וְאָמַר לֵית אַתּוּן חָמִין אוּלְפָנִי מַה נָּהֵיר בְּאַפִּי וְלָמָּה דַּהֲוָה דְּלֵילָא וְדִימָמָא.

“And a woman, if her bloody discharge will flow many days not at the time of her menstruation, or if it will flow beyond her menstruation; for all the days of the discharge of her impurity she shall be like during the days of her menstruation; she is impure” (Leviticus 15:25).
“And a woman, if her bloody discharge will flow many days,” this is what the verse said: “His head is the finest gold; [his locks are curls, black as a raven]” (Song of Songs 5:11). “His head [rosho],” this is Torah, as it is written: “The Lord made me at the beginning [reshit] of His way” (Proverbs 8:22),¹This chapter of Proverbs is stated as though from the perspective of wisdom, which is understood to refer to Torah. as Rav Huna said in the name of Reish Lakish: The Torah preceded creation of the world by two thousand years, as it is stated: “I was with Him, as a protégé; [I was a delight day after day]” (Proverbs 8:30), and the day of the Holy One blessed be He is one thousand years, as it is stated: “For one thousand years in Your eyes [are like yesterday]” (Psalms 90:4).
“The finest gold,” these are matters of Torah, as it is stated: “They are more desirable than gold, than quantities of fine gold” (Psalms 19:11). Matters that were created from the beginning were engraved in the finest gold.²Some interpret this as a reference to the Ten Commandments. According to the Sages, they were engraved upon tablets of sapphire, which were as valuable as fine gold (Etz Yosef).
“His locks are curls [taltalim],” this is the scoring.³Indentations made in the parchment to ensure that the lines of the Torah are written straight. “Black [sheḥorot] as a raven [kaorev],” these are the strokes of the letters – this is the statement of Rabbi Eliezer. Rabbi Yehoshua says: In whom are the piles⁴Taltalim is expounded as tilei tilim, piles upon piles. [of halakhot] sustained? It is in one who begins early [mashḥir] and ends late [maariv] in their [study]. Rabbi Shmuel bar Ami said: Matters of Torah require beginning early and ending late, as it is stated: “Who prepares for the raven its prey, [when its young cry to God, wandering without food]?” (Job 38:41).⁵Some assert that this verse addresses the unstated question: If a person commits himself to Torah study how will he earn a living? The verse indicates that just as God supports the ravens He supports those who study Torah and rely upon Him (see Etz Yosef). Learn from Elijah. Through his beginning early and ending late in Torah, did I not already appoint ravens for him, as it is stated: “The ravens would bring him bread and meat….” (I Kings 17:6). From where would they bring it to him? It was from the table of Yehoshafat.
Rabbi Shmuel bar Ami said: Matters of Torah require beginning early and ending late. From where will sustenance come? “Who prepares for the raven its prey, [when its young cry to God, wandering without food]?” So too, if a person does not become cruel to his body, to his children, and to his household, like this raven, he will not merit matters of Torah.⁶If a person does not fully dedicate himself to Torah study, even at the expense of his livelihood, he will not excel in Torah scholarship. Rabbi Asi was inquisitive. He saw a certain raven. It prepared a nest, produced eggs, produced fledglings. He took them and placed them in a new pot and sealed it over them for three days. After three days, he opened it to see what they were doing. He found that they had produced excrement, the excrement produced gnats, and [the ravens] were flying above them and eating them. He read this verse in their regard. “Who prepares for the raven its prey, [when its young cry to God, wandering without food]?”
Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: The song of Torah is only at night, as it is stated: “Arise, sing out at night” (Lamentations 2:19).⁷This means that the primary time for Torah study is at night, when people are generally not working. Reish Lakish said: During the day and at night, as it is stated: “You shall ponder it day and night” (Joshua 1:8). Reish Lakish was interpreting verses and when he would arrive at these verses: “She rises while it is yet night” (Proverbs 31:15), [and] “Arise, sing out at night” (Lamentations 2:19), he said: Rabbi Yoḥanan taught me well. He then said: Do you not see how my Torah study shines on my face? Why? It is because it is during the day and at night.

רַבִּי חָנִין דְּצִפּוֹרִין פָּתַר קְרָא בִּתְלוּלִית זוֹ שֶׁל עָפָר, מִי שֶׁטִּפֵּשׁ מַהוּ אוֹמֵר מִי יָכוֹל לְקַצּוֹת אֶת זוֹ, מִי שֶׁפִּקֵּחַ מַהוּ אוֹמֵר הֲרֵינִי קוֹצֵץ שְׁתֵּי מַשְׁפָּלוֹת הַיּוֹם, שְׁתֵּי מַשְׁפָּלוֹת לְמָחָר, עַד שֶׁאֲנִי קוֹצֵץ אֶת כֻּלָּהּ. כָּךְ מִי שֶׁטִּפֵּשׁ אוֹמֵר מִי יָכוֹל לִלְמֹד אֶת הַתּוֹרָה, נְזִיקִין שְׁלשִׁים פְּרָקִים, כֵּלִים שְׁלשִׁים פְּרָקִים. מִי שֶׁפִּקֵּחַ מַהוּ אוֹמֵר, הֲרֵינִי שׁוֹנֶה שְׁתֵּי הֲלָכוֹת הַיּוֹם שְׁתֵּי הֲלָכוֹת לְמָחָר עַד שֶׁאֲנִי שׁוֹנֶה אֶת כָּל הַתּוֹרָה כֻּלָּהּ. אָמַר רַבִּי אַמֵּי (משלי כד, ז): רָאמוֹת לֶאֱוִיל חָכְמוֹת. אָמַר רַבִּי יוֹחָנָן לְכִכָּר תָּלוּי בַּאֲוִירוֹ שֶׁל בַּיִת, מִי שֶׁטִּפֵּשׁ אוֹמֵר מִי יָכוֹל לְהוֹרִיד אֶת זֶה, מִי שֶׁפִּקֵּחַ אוֹמֵר וְלֹא אַחֵר תְּלָאוֹ, אֶלָּא מֵבִיא שְׁנֵי קָנִים וּמְסַפְּקָן זֶה לָזֶה וּמוֹרִידוֹ. כָּךְ מִי שֶׁטִּפֵּשׁ אוֹמֵר מִי יָכוֹל לִלְמֹד תּוֹרָה שֶׁבְּלִבּוֹ שֶׁל חָכָם, מִי שֶׁפִּקֵּחַ אוֹמֵר וְהוּא לֹא מֵאַחֵר לְמָדָהּ, אֶלָּא הֲרֵינִי לוֹמֵד שְׁתֵּי הֲלָכוֹת הַיּוֹם וּשְׁתַּיִם לְמָחָר עַד שֶׁאֲנִי לוֹמֵד אֶת כָּל הַתּוֹרָה כֻּלָּהּ. אָמַר רַבִּי לֵוִי מָשָׁל לִטְרַסְקָל נָקוּב שֶׁשָּׂכַר בְּעָלָיו פּוֹעֲלִים לְמַלֹאתוֹ, מִי שֶׁטִּפֵּשׁ מַהוּ אוֹמֵר, מָה אֲנִי מוֹעִיל, מַכְנִיס בָּזוֹ וּמוֹצִיא בָּזוֹ, מִי שֶׁפִּקֵּחַ מַהוּ אוֹמֵר, וְלֹא שְׂכַר כָּל חָבִית וְחָבִית אֲנִי נוֹטֵל. כָּךְ מִי שֶׁהוּא טִפֵּשׁ מַהוּ אוֹמֵר מָה אֲנִי מוֹעִיל לִלְמֹד תּוֹרָה וּמְשַׁכְּחָהּ, מִי שֶׁהוּא פִּקֵּחַ מַהוּ אוֹמֵר וְלֹא שְׂכַר יְגִיעָה הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן. אָמַר רַבִּי זְעִירָא אֲפִלּוּ דְּבָרִים שֶׁאַתָּה רוֹאֶה אוֹתָן קוֹצִין בַּתּוֹרָה, תַּלְתַּלֵּי תַּלְתַּלִּים, הֵן יְכוֹלִין לְהַחְרִיב אֶת הָעוֹלָם כֻּלּוֹ וְלַעֲשׂוֹת אוֹתוֹ תֵּל, כָּעִנְיָן שֶׁנֶּאֱמַר (דברים יג, יז): וְהָיְתָה תֵּל עוֹלָם לֹא תִבָּנֶה עוֹד. אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי בַּר חֲגַאי [בשם] רַבִּי אֲלֶכְּסַנְדְּרִי, קְרוֹבָה [קרובץ] אִם מִתְכַּנְסִים כָּל אֻמּוֹת הָעוֹלָם לְהַלְבִּין כָּנָף אֶחָד שֶׁל עוֹרֵב אֵינָן יְכוֹלִין, כָּךְ אִם מִתְכַּנְסִים כָּל אֻמּוֹת הָעוֹלָם לַעֲקֹר דָּבָר אֶחָד מֵהַתּוֹרָה אֵינָן יְכוֹלִין, מִמִּי אַתְּ לָמֵד מִשְׁלֹמֹה, עַל יְדֵי שֶׁבִּקֵּשׁ לַעֲקֹר אוֹת אַחַת מִן הַתּוֹרָה עָלָה קַטֵיגוֹרוֹ, וּמִי קִטְרְגוֹ רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר יוּ"ד שֶׁל יַרְבֶּה קִטְרְגוֹ. תָּנֵי רַבִּי שִׁמְעוֹן סֵפֶר מִשְׁנֵה תּוֹרָה עָלָה וְנִשְׁתַּטַּח לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם עֲקָרַנִי שְׁלֹמֹה וַעֲשָׂאַנִי פְּלַסְתֵּר, שֶׁכָּל דְּיָתֵיקֵי שֶׁשְּׁנַיִם וּשְׁלשָׁה דְּבָרִים בְּטֵלִין הֵימֶנָּה כֻּלָּהּ בְּטֵלָה, וַהֲרֵי שְׁלֹמֹה הַמֶּלֶךְ בִּקֵּשׁ לַעֲקֹר יו"ד מִמֶּנִּי, כְּתִיב (דברים יז, יז): וְלֹא יַרְבֶּה לּוֹ נָשִׁים, וְהִרְבָּה לוֹ. (דברים יז, טז): לֹא יַרְבֶּה לּוֹ סוּסִים, וְהִרְבָּה לוֹ סוּסִים. לֹא יַרְבֶּה לוֹ כֶּסֶף וְזָהָב, וְהִרְבָּה לוֹ כֶּסֶף וְזָהָב. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא צֵא לְךָ, הֲרֵי שְׁלֹמֹה בָּטֵל וּמֵאָה כַּיּוֹצֵא בוֹ, וְיו"ד מִמְךָ אֵינָהּ בְּטֵלָה לְעוֹלָם. רַב הוּנָא בְּשֵׁם רַב אַחָא אָמַר יו"ד שֶׁנָּטַל הַקָּדוֹשׁ בָּרוּךְ הוּא מִשְׁמָהּ שֶׁל שָׂרָה, חֲלָקוֹ לִשְׁנַיִם חֶצְיוֹ לְאַבְרָהָם וְחֶצְיוֹ לְשָׂרָה. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה יו"ד שֶׁל שָׂרָה עָלְתָה וְנִשְׁתַּטְחָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם עֲקַרְתַּנִי מִשְּׁמָהּ שֶׁל אוֹתָהּ צַדֶּקֶת. אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא צֵא, לְשֶׁעָבַר הָיִית בִּשְׁמָהּ שֶׁל נְקֵבָה בְּסוֹפָהּ שֶׁל תֵּבָה, אֲבָל עַכְשָׁיו הֲרֵינִי נוֹתְנֵךְ בִּשְׁמוֹ שֶׁל זָכָר בְּרֹאשָׁהּ שֶׁל תֵּבָה, הֲדָא הוּא דִכְתִיב (במדבר יג, טז): וַיִּקְרָא משֶׁה לְהוֹשֵׁעַ בִּן נוּן יְהוֹשֻׁעַ. (דברים ו, ד): שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד, אִם אַתְּ עוֹשֶׂה דָּלֶ"ת רֵי"שׁ, אַתָּה מַחְרִיב אֶת כָּל הָעוֹלָם כֻּלּוֹ. (שמות לד, יד): כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר, אִם אַתָּה עוֹשֶׂה רֵי"שׁ דָּלֶ"ת, נִמְצָא אַתְּ מַחְרִיב אֶת כָּל הָעוֹלָם כֻּלּוֹ. (ויקרא כב, לב): וְלֹא יְחַלְּלוּ אֶת שֵׁם קָדְשִׁי, אִם אַתָּה עוֹשֶׂה חֵי"ת ה"א נִמְצָא מַחֲרִיב אֶת הָעוֹלָם כֻּלּוֹ. (תהלים קנ, ו): כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ הַלְלוּיָהּ, אִם אַתָּה עוֹשֶׂה הֵ"א חֵי"ת אַתָּה מַחֲרִיב אֶת הָעוֹלָם. (ירמיה ה, יב): כִּחֲשׁוּ בַּה', אִם אַתָּה עוֹשֶׂה בֵּי"ת כָּ"ף מַחֲרִיב אֶת הָעוֹלָם. (הושע ה, ז): בַּה' בָּגָדוּ, אִם אַתָּה עוֹשֶׂה בֵּי"ת כָּ"ף, אַתָּה מַחֲרִיב אֶת כָּל הָעוֹלָם. (שמואל א ב, ב): אֵין קָדוֹשׁ כַּה', אִם אַתָּה עוֹשֶׂה כָּ"ף בֵּי"ת אַתָּה מַחֲרִיב אֶת הָעוֹלָם. (שמואל א ב, ב): כִּי אֵין בִּלְתֶּךָ, אָמַר רַב אַבָּא בַּר כַּהֲנָא כֹּלָּה בָּלֶה וְאַתְּ לֵית בָּלֶה, כִּי אֵין בִּלְתֶּךָ, אֵין לְבַלּוֹתֶךָ.

Rabbi Ḥanin of Tzippori interpreted the verse regarding a mound of dirt.⁸He interpreted the verse “his locks are curls [taltalim]” as alluding to a mount [telulit] of dirt. One who is foolish, what does he say? Who can remove this? One who is clever, what does he say? I will remove two basketsful today, two basketsful tomorrow, until I remove it all. So too, one who is foolish says: Who can study the Torah? Nezikin is thirty chapters,⁹Bava Kamma, Bava Metzia, and Bava Batra each contain ten chapters, and are considered one integrated tractate (see Bava Kamma 102a). Kelim is thirty chapters. One who is clever, what does he say? I will study two halakhot today and two halakhot tomorrow, until I study all the Torah in its entirety.
Rabbi Ami said: “Wisdom is lofty to a fool” (Proverbs 24:7). Rabbi Yoḥanan said: [This is analogous] to a loaf that is suspended in the air in a house. One who is foolish says: Who can take this down? One who is clever says: Did another not suspend it? He brings two reeds and attaches them to one another and takes it down. So too, one who is foolish says: Who can learn all the Torah that is in the heart of the Sage? One who is clever says: Did he not learn it from another? Rather, I will study two halakhot today and two tomorrow until I study all the Torah in its entirety.
Rabbi Levi said: [This is analogous] to a perforated basket whose owner hired workers to fill it. One who is foolish, what does he say? What am I accomplishing? I fill it from here and it flows out from there. One who is clever, what does he say? Do I not receive a salary for each and every barrel?¹⁰He is paid for each barrel that he empties into the basket, regardless of what ultimately happens to its contents. So too, one who is foolish, what does he say? What do I accomplish by studying Torah and forgetting it? One who is clever, what does he say? Does the Holy One blessed be He not give reward for effort?
Rabbi Ze’ira said: Even matter that you see as dots [kotzim] in the Torah, they are heaps upon heaps [tilei tilim]; they have the capability to destroy the world and to render it a mound [tel], just as it says: “It shall be an eternal mound, it shall not be rebuilt” (Deuteronomy 13:17).
Rabbi Alexandri bar Ḥagai said Rabbi Alexandri Kerova:¹¹He was so called because he would serve as a prayer leader and would recite liturgical poems called kerovot (Matnot Kehuna), or simply because he would lead the congregation in coming close [karov] to God. If all the nations of the world were to assemble to whiten one wing of the raven, they would be unable to do so. So too, if all the nations of the world were to assemble to uproot one matter from the Torah, they would be unable to do so. From whom do you learn this? It is from Solomon. Because he sought to uproot one letter from the Torah,¹²In Deuteronomy 17:16–17 a king is commanded not to amass [lo yarbeh] horses lest he lead the nation back to Egypt, and not to amass wives lest his heart be led astray. Without the yod, the word yarbeh would be rava, which would not be a command. Thus, the verse would mean that if the king does not amass horses he will not lead the nation back to Egypt and if he does not amass wives they will not cause his heart to stray, but that would not mean it is prohibited for him to amass horses or wives. Solomon amassed horses and wives, thinking that he would avoid the pitfalls the verse warns against, but he did not avoid those pitfalls (Sanhedrin 21b). a prosecutor arose. Who prosecuted him? Rabbi Yehoshua ben Levi said: The yod of yarbeh prosecuted him. Rabbi Shimon taught: The book of Deuteronomy ascended and prostrated itself before the Holy One blessed be He. It said before Him: ‘Master of the universe, Solomon has uprooted me and rendered me an invalid document, as any document in which two or three matters are invalidated from it, it is completely invalidated. King Solomon sought to uproot a yod from me. It is written: “He shall not amass wives for himself” (Deuteronomy 17:17), but he amassed for himself. “He shall not amass horses for himself” (Deuteronomy 17:16), but he amassed horses for himself. “And silver and gold he shall not amass” (Deuteronomy 17:17), but he amassed silver and gold for himself.’ The Holy One blessed be He said to it: ‘Go; Solomon and one hundred like him will be void, and a yod from you will never be void.’
Rav Huna said in the name of Rav Aḥa: The yod that the Holy One blessed be He took from the name of Sarah, He divided it in two and gave half to Abraham and half to Sarah.¹³The numerical value of the yod in Sarai, Sarah’s original name, is ten. He ‘divided it’ into two, leaving two of the letter heh, each worth five, instead of one yod. He added one heh to Abram, rendering his name Abraham, and one to Sarai, rendering her name Sarah. Rabbi Yehoshua ben Korḥa said: The yod of Sarah¹⁴The yod that had been removed from her name, Sarai, when it was changed to Sarah. ascended and prostrated itself before the Holy One blessed be He. It said before Him: ‘Master of the universe, You uprooted me from the name of that righteous woman.’ The Holy One blessed be He said to it: ‘Go; in the past you were in the name of a female at the end of the word, but now, I will place you in the name of a male at the beginning of the word.’ That is what is written: “Moses called Hoshea bin Nun, Joshua [Yehoshua]” (Numbers 13:16).
“Hear Israel, the Lord is our God, the Lord is one [eḥad]” (Deuteronomy 6:4); if you render the dalet a reish, you destroy the world in its entirety.¹⁵The word one [eḥad] would become other [aḥer], turning this affirmation of faith into a declaration of heresy. This occurs by merely erasing one small stroke of the dalet, thereby turning it into a resh. “For you shall not prostrate yourself to another [aḥer] god” (Exodus 34:14); if you render the reish a dalet, you destroy the world in its entirety.¹⁶If you read the verse as though it said “you shall not prostrate yourself to the one God,” the result would be disastrous. “You shall not profane [yeḥalelu] My holy name” (Leviticus 22:32); if you render the ḥet a heh, it will result in you destroying the world in its entirety.¹⁷Profane [yeḥalelu] would become praise [yehalelu]. “Let all who breathe, praise [tehalel] the Lord, Halleluya” (Psalms 150:6); if you render the heh a ḥet, you destroy the world.¹⁸That would be saying: Let all who breathe profane [yeḥalelu] My holy name. “They have denied the Lord” (Jeremiah 5:12); if you render the bet a kaf, you destroy the world.¹⁹“The Lord [baHashem]” would become: Like the Lord [kaHashem], which implies that the Lord also denies truths. “They have betrayed the Lord [baHashem]” (Hosea 5:7); if you render the bet a kaf, you destroy the world.²⁰“The Lord [baHashem]” will become: Like the Lord [kaHashem], implying that the Lord betrays others. “There is none sacred like the Lord [kaHashem]” (I Samuel 2:2); if you render the kaf a beit, you destroy the world.²¹That would be saying: “There is nothing sacred in the Lord [baHashem].” “There is none besides You [ein biltekha]” (I Samuel 2:2); Rabbi Abba bar Kahana said: Everything erodes [bala], but You do not erode. Ein biltekha, none outlasts You [ein levalotekha].

רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן פְּתַר קְרָא בְּתַלְמִידֵי חֲכָמִים, כָּתוּב אֶחָד אוֹמֵר (שיר השירים ה, יא): שְׁחֹרוֹת כָּעוֹרֵב, וְכָתוּב אֶחָד אוֹמֵר (שיר השירים ה, טו): מַרְאֵהוּ כַּלְּבָנוֹן בָּחוּר כָּאֲרָזִים, וּכְתִיב (נחום ב, ה): מַרְאֵיהֶן כַּלַּפִּידִים כַּבְּרָקִים יְרוֹצֵצוּ, אֶלָּא אֵלּוּ בְּנֵי תּוֹרָה שֶׁהֵן נִרְאִין כְּעוּרִים וּשְׁחוֹרִים בָּעוֹלָם הַזֶּה אֲבָל לֶעָתִיד לָבוֹא מַרְאֵיהֶן כַּלַּפִּידִים. רַבִּי שְׁמוּאֵל בַּר יִצְחָק פָּתַר קְרָיָא בְּפָרָשִׁיּוֹתֶיהָ שֶׁל תּוֹרָה, אַף עַל פִּי שֶׁנִּרְאוֹת כְּאִלּוּ הֵן כְּעוּרוֹת וּשְׁחוֹרוֹת לְאָמְרָן בָּרַבִּים, כְּגוֹן הִלְכוֹת זִיבָה וּנְגָעִים נִדָּה וְיוֹלֶדֶת, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי הֵן עֲרֵבוֹת עָלַי, שֶׁנֶּאֱמַר (מלאכי ג, ד): וְעָרְבָה לַה' מִנְחַת יְהוּדָה וִירוּשָׁלִָם וגו', תֵּדַע לְךָ שֶׁהוּא כֵּן שֶׁהֲרֵי פָּרָשַׁת זָב וְזָבָה לֹא נֶאֶמְרוּ כְּאַחַת אֶלָּא זוֹ בִּפְנֵי עַצְמָהּ וְזוֹ בִּפְנֵי עַצְמָהּ (ויקרא טו, ב): אִישׁ אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ (ויקרא טו, כה): וְאִשָּׁה כִּי יָזוּב זוֹב דָּמָהּ וגו'.

Rabbi Yehuda bar Rabbi Simon interpreted the verse regarding Torah scholars. One verse says: “Black like ravens” and one verse says: “His appearance is like Lebanon, choice like cedar” (Song of Songs 5:15), and it is written: “Their appearance is like torches, they dash like lightning” (Nahum 2:5). Rather, these are Torah personalities, who appear ugly and black in this world, but in the future, “their appearance is like torches.”
Rabbi Shmuel bar Yitzḥak interpreted the verse regarding the portions of the Torah. Even though they appear as though they are too ugly and black to recite them in public, e.g., the halakhot of discharges, leprosy, a menstruating woman, and a woman who has given birth, the Holy One blessed be He said: ‘They are pleasant to Me,’ as it is stated: “The offering of Judah and Jerusalem will be pleasant to the Lord…” (Malachi 3:4). Know that it is so, as the portion regarding the male who experiences a discharge and the female who experiences a discharge were not stated as one; rather, this one by itself, and that one by itself. “Any man, when he has a discharge from his flesh” (Leviticus 15:2). “And a woman, if her bloody discharge will flow…” (Leviticus 15:25).

רַבִּי כֹּהֵן פָּתַח (קהלת י, יח): בַּעֲצַלְתַּיִם יִמַּךְ הַמְּקָרֶה וגו', עַל יְדֵי שֶׁנִּתְעַצְּלוּ יִשְׂרָאֵל מִלַּחֲנוֹת בְּמַחְלֹקֶת לִפְנֵי הַר סִינַי, יִמַּךְ הַמְּקָרֶה (שמות יט, כ): וַיֵּרֶד ה' עַל הַר סִינַי, (תהלים יח, י): וַיֵּט שָׁמַיִם וַיֵּרַד, (קהלת י, יח): וּבְשִׁפְלוּת יָדַיִם, עַל יְדֵי שֶׁנִּשְׁתַּפְּלוּ יִשְׂרָאֵל מִלַּחֲנוֹת בְּמַחְלֹקֶת (קהלת י, יח): יִדְלֹף הַבָּיִת (שופטים ה, ד): גַּם עָבִים נָטְפוּ מָיִם. דָּבָר אַחֵר, בַּעֲצַלְתַּיִם יִמַּךְ הַמְּקָרֶה, עַל יְדֵי שֶׁנִּתְעַצְּלוּ יִשְׂרָאֵל מִלַּעֲשׂוֹת תְּשׁוּבָה בִּימֵי יִרְמְיָה, יִמַּךְ הַמְּקָרֶה (ישעיה כב, ח): וַיְּגַל אֵת מָסַךְ יְהוּדָה, גַּלֵּי דְכַסֵּי. וּבְשִׁפְלוּת יָדַיִם, עַל יְדֵי שֶׁנִּשְׁתַּפְּלוּ מִלַּעֲשׂוֹת תְּשׁוּבָה בִּימֵי יִרְמְיָה, יִדְלֹף הַבָּיִת (עמוס ו, יא): כִּי הִנֵּה ה' מְצַוֶּה וְהִכָּה אֶת הַבַּיִת הַגָּדוֹל רְסִיסִים וְהַבַּיִת הַקָּטֹן בְּקִעִים, מָה הָדֵין רְסִיסָה אִית מִינָהּ אָלִיסִים, וְהָדֵין בְּקִיעָה לֵית מִינָהּ אָלִיסִין לָא דָמוּ לַהֲדָדֵי. דָּבָר אַחֵר, בַּעֲצַלְתַּיִם יִמַּךְ הַמְּקָרֶה, עַל יְדֵי שֶׁהָאָדָם הַזֶּה מִתְעַצֵּל לְכַסּוֹת אֶת רֹאשׁוֹ כָּרָאוּי, יִמַּךְ הַמְּקָרֶה, הֲרֵי הוּא נַעֲשָׂה רֶאוּמָטִיקוֹס, וּבְשִׁפְלוּת יָדַיִם, עַל יְדֵי שֶׁהָאָדָם הַזֶּה מִשְׁתַּפֵּל לְקַנֵּחַ גּוּפוֹ כָּרָאוּי יַעֲלֶה גּוּפוֹ חֲטָטִין. רַבִּי אַבָּהוּ פָּתַר קְרָיָא בְּאִשָּׁה, עַל יְדֵי שֶׁהָאִשָּׁה זוֹ מִתְעַצֶּלֶת מִלְּכַסּוֹת אֶת עַצְמָהּ כָּרָאוּי, יִמַּךְ הַמְּקָרֶה, הֲדָא הוּא דִכְתִיב (ויקרא כ, יח): וְגִלָּה אֶת עֶרְוָתָהּ אֶת מְקֹרָהּ הֶעֱרָה וְהִיא גִלְתָה אֶת מְקוֹר דָּמֶיהָ, וּבְשִׁפְלוּת יָדַיִם, עַל יְדֵי שֶׁהָאִשָּׁה הַזּוֹ מִשְׁתַּפֶּלֶת מִלִּבְדֹּק עַצְמָהּ בְּעוֹנָתָהּ, יִדְלֹף הַבָּיִת, הֲרֵי הִיא מִתְרַבָּה בְּדָמִים, הֲדָא הוּא דִכְתִיב (ויקרא טו, כה): וְאִשָּׁה כִּי יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים, טָבִיתָא אַמְתָא דְרַבָּן גַּמְלִיאֵל הָיְתָה בּוֹדֶקֶת בְּחָבִיּוֹת, כֵּיוָן שֶׁהִרְגִּישָׁה יָשְׁבָה לָהּ, אָמַר לָהּ הָא קְהִיתִין, אָמְרָה לֵיהּ, לָא, כֵּיוָן דְּאִיתְבּוֹנֵן אָמַר וַוי דְּהָא אָזֵיל חַמְרָא, אָמְרָה לוֹ עַל כָּל חָבִית וְחָבִית הָיִיתִי בּוֹדֶקֶת וְלֹא הִרְגַּשְׁתִּי אֶלָּא בָּזוֹ, אָמַר לָהּ תִּתְיְהֵב לִיךְ נַפְשָׁךְ הֵיךְ כְּמָה דִּיהַבְתְּ לְנַפְשִׁי.

Rabbi Kohen began: “Through slothfulness the ceiling sags [and through idleness of the hands the house leaks]” (Ecclesiastes 10:18). Because Israel was slothful from encamping before Mount Sinai in dispute,²²Although the Israelites had engaged in disputes in their other encampments, when they encamped at Sinai they did so peacefully. “the ceiling sags,” – “the Lord descended upon Mount Sinai” (Exodus 19:20); “He bent the heavens and descended” (Psalms 18:10).²³God descended to them and rested His presence in their midst. “And through idleness of the hands,” because Israel was idle from encamping in dispute, “the house leaks,” “the clouds, too, dripped water” (Judges 5:4).
Another matter, “through slothfulness the ceiling sags,” because Israel was slothful in repenting during the days of Jeremiah, “the ceiling sags” – “He uncovered the covering of Judah” (Isaiah 22:8); He exposed what was concealed. “And through idleness of the hands,” because they were idle from repenting during the days of Jeremiah, “the house leaks” – “for, behold, the Lord commands, and He will shatter the great house²⁴The ten tribes of the kingdom of Israel. into smithereens and the small house²⁵The two tribes of the kingdom of Judah. into fragments” (Amos 6:11). This shattering into smithereens is unlike the shattering into fragments. This shattering into smithereens, there are slivers from it, while the shattering into fragments, there are no slivers from it.²⁶When something is shattered into smithereens the tiny slivers cannot possibly be reconstructed into a whole. When something is broken into fragments the pieces are large enough to be usable and reconstructed (Etz Yosef). They are not identical.
Another matter, “through slothfulness the ceiling sags” – because a person is too slothful to cover his head properly, “the ceiling sags,” he becomes congested with a head cold. “And through idleness of the hands,” because a person is idle and does not dry his body properly, “the house leaks,” he develops infections.
Rabbi Abahu interpreted the verse regarding a woman. Because a woman is too slothful to cover herself properly, “the ceiling sags,” that is what is written: “And he uncovered her nakedness, he has probed her source and she has exposed the source of her blood” (Leviticus 20:18). “And through idleness of the hands,” because a woman is idle and does not examine herself at her proper time, “the house leaks,” she will be inundated with blood. That is what is written: “And a woman, if her bloody discharge will flow many days.”
Tavita, the maidservant of Rabban Gamliel, was examining barrels [of wine]. When she had a sensation,²⁷She sensed that she was experiencing menstrual bleeding. she sat. He said to her: ‘Are they sour?’ She said to him: ‘No.’ When he understood, he said: ‘Alas, the wine is lost!’²⁸He was assuming that she had impurified all the barrels due to her status as a menstruating woman, and bemoaning the fact that he would be unable to partake of the wine in ritual purity. She said to him: ‘For each and every barrel I would examine myself, and I had a sensation only with this one.’ He said to her: ‘May the tranquility of your soul be given to you, just as you gave the tranquility of my soul to me.’

דָּבָר אַחֵר, וְאִשָּׁה כִּי יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים, זֶה שֶׁאָמַר הַכָּתוּב (דברי הימים ב טו, ג): וְיָמִים רַבִּים לְיִשְׂרָאֵל לְלֹא אֱלֹהֵי אֱמֶת וּלְלֹא כֹּהֵן מוֹרֶה וּלְלֹא תוֹרָה, וּמִי נִתְנַבֵּא הַפָּסוּק הַזֶּה, עֲזַרְיָה בֶּן עוֹדֵד הַנָּבִיא אָמַר, עֲתִידִין יָמִים לָבוֹא לְיִשְׂרָאֵל לְלֹא אֱלֹהֵי אֱמֶת, שֶׁאֵין מִדַּת הַדִּין נַעֲשָׂה בָּעוֹלָם. וּלְלֹא כֹּהֵן מוֹרֶה, שֶׁהַכְּהֻנָּה גְדוֹלָה עֲתִידָה לִבָּטֵל. וּלְלֹא תוֹרָה, שֶׁעֲתִידִין סַנְהֶדְּרִין לִבָּטֵל. כֵּיוָן שֶׁשָּׁמְעוּ אוֹתוֹ הַדּוֹר כֵּן רָפוּ יְדֵיהֶן, יָצְתָה בַּת קוֹל וְאָמְרָה (ישעיה לה, ג): חַזְּקוּ יָדַיִם רָפוֹת. רַבִּי יוּדָן וְרַבִּי פִּנְחָס, רַבִּי יוּדָן אָמַר חַזְּקוּ יָדַיִם רָפוֹת, יָדַיִם שֶׁהֵן נִרְאִין כְּאִלּוּ רָפוֹת. (ישעיה לה, ג): וּבִרְכַּיִם כּשְׁלוֹת אַמֵּצוּ, שֶׁהֵן נִרְאוֹת כְּאִלּוּ כּוֹשְׁלוֹת. רַבִּי פִּנְחָס אָמַר חַזְּקוּ יָדַיִם רָפוֹת, שֶׁרִפִּיתֶם עַצְמְכֶם בְּמַעֲשֵׂיכֶם הָרָעִים. וּבִרְכַּיִם כּשְׁלוֹת אַמֵּצוּ, שֶׁכָּשַׁלְתֶּם בְּמַעֲשֵיכֶם הָרָעִים. (ישעיה לה, ד): אִמְרוּ לְנִמְהֲרֵי לֵב, רַבִּי הוֹשַׁעְיָא רַבָּה אָמַר לִמְפַגְרֵי לִבָּא, שֶׁנֶּאֱמַר (נחום ב, ז): יְמַהֲרוּ חוֹמָתָהּ. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר כְּגוֹן אֵלּוּ שֶׁהֵן דּוֹחֲקִין אֶת הַקֵּץ, שֶׁנֶּאֱמַר (בראשית כד, יח): וַתְּמַהֵר וַתֹּרֶד כַּדָּהּ. (ישעיה לה, ד): חִזְּקוּ אַל תִּירָאוּ, לְפִי שֶׁהָיוּ יִשְׂרָאֵל אוֹמְרִים (תהלים מב, ד): הָיְתָה לִי דִמְעָתִי לֶחֶם יוֹמָם וָלָיְלָה בֶּאֱמֹר אֵלַי כָּל הַיּוֹם אַיֵּה אֱלֹהֶיךָ, יָצְתָה בַּת קוֹל וְאָמְרָה לָהֶן (ישעיה לה, ד): הִנֵּה אֱלֹהֵיכֶם נָקָם יָבוֹא, מִי שֶׁהוּא עָתִיד לְשַׁלֵּם גְמוּלָן שֶׁל אֻמּוֹת הָעוֹלָם (ישעיה לה, ד): גְּמוּל אֱלֹהִים הוּא יָבוֹא וְישַׁעֲכֶם. וְיָמִים רַבִּים לְיִשְׂרָאֵל, וְכִי יָמִים רַבִּים הָיוּ, אֶלָּא עַל יְדֵי שֶׁהָיוּ יָמִים שֶׁל צַעַר הָיָה קוֹרֵא אוֹתָן רַבִּים, דְּכַוָּתָהּ (מלכים א יח, א): וַיְהִי יָמִים רַבִּים וּדְבַר ה' הָיָה אֶל אֵלִיָּהוּ בַּשָּׁנָה הַשְּׁלִישִׁית לֵאמֹר, רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי יוֹחָנָן שְׁלשָׁה חֳדָשִׁים בָּרִאשׁוֹנָה וּשְׁלשָׁה חֳדָשִׁים בָּאַחֲרוֹנָה וּשְׁנֵים עָשָׂר בָּאֶמְצַע, הֲרֵי שְׁמוֹנָה עָשָׂר חֳדָשִׁים, וְכִי יָמִים רַבִּים הָיוּ, אֶלָּא יָמִים שֶׁל צַעַר, לְפִיכָךְ הוּא קוֹרֵא אוֹתָן רַבִּים, וּדְכַוָּתָהּ (שמות ב, כג): וַיְהִי בַיָּמִים הָרַבִּים הָהֵם, וְכִי רַבִּים הָיוּ אֶלָּא עַל יְדֵי שֶׁהָיוּ יָמִים שֶׁל צַעַר, וּדְכַוָּתָהּ (אסתר א, ד): שְׁמוֹנִים וּמְאַת יוֹם, וְכִי רַבִּים הָיוּ, אֶלָּא עַל יְדֵי שֶׁהָיוּ וכו', וְהָדֵין פְּסוּקָא וְאִשָּׁה כִּי יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים, תָּנֵי רַבִּי חִיָּיא יָמִים שְׁנַיִם, רַבִּים שְׁלשָׁה, מִכָּאן וָאֵילָךְ אֵין זוֹ נִדָּה אֶלָּא דָּוָה. וְהַנִּדָּה בְּנִדָּתָהּ אֵין כְּתִיב כָּאן אֶלָּא (ויקרא טו, לג): וְהַדָּוָה בְּנִדָּתָהּ. אָמַר רַבִּי שִׂמְלָאי צַעַר גָּדוֹל נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְאִשָּׁה זוֹ, שֶׁמְאַחַר שֶׁמְשַׁמֶּרֶת יְמֵי זִיבָה יוֹשֶׁבֶת וּמְשַׁמֶּרֶת שִׁבְעַת יְמֵי נִדָּה, וְהַתּוֹרָה קוֹרֵא אוֹתָהּ נִדָּה, וְהַדָּוָה בְּזִיבָתָהּ אֵין כְּתִיב כָּאן אֶלָּא וְהַדָּוָה בְּנִדָּתָהּ. רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר וּמָה אִם הָאִשָּׁה הַזּוֹ עַל יְדֵי שֶׁפֵּרְשָׁה שְׁנַיִם שְׁלשָׁה יָמִים הַתּוֹרָה קוֹרֵא אוֹתָהּ נִדָּה, אָנוּ שֶׁפֵּרַשְׁנוּ מִבֵּית חַיֵּינוּ וּמִבֵּית קָדְשֵׁנוּ וְתִפְאַרְתֵּנוּ כַּמָּה יָמִים וְכַמָּה שָׁנִים, כַּמָּה קִיצִים וְכַמָּה עִבּוּרִים, עַל אַחַת כַּמָּה וְכַמָּה.

Another matter, “and a woman, if her bloody discharge will flow many days” – that is what the verse said: “For many days, Israel was without the true God, and without a teaching priest, and without Torah” (II Chronicles 15:3). Who prophesied this verse? Azarya ben Oded the prophet said: ‘Days are destined to befall Israel “without the true God,” as the attribute of justice will not be implemented in the world.’²⁹Therefore, the wicked will not be punished and the righteous will suffer. “Without a teaching priest,” as the high priesthood is destined to be abolished. “And without Torah,” as the Sanhedrin is destined to be abolished. When that generation heard this, their hands weakened.³⁰They became discouraged. A Divine Voice emerged and said: “Strengthen weak hands” (Isaiah 35:3).
Rabbi Yudan and Rabbi Pinḥas, Rabbi Yudan said: “Strengthen weak hands,” hands that appeared as though they are weak. “And support failing knees” (Isaiah 35:3), that appear as though they are failing.³¹Rabbi Yudan interprets the verse as referring to God. The prophet thus says to Israel: Increase your good deeds so that God, who now appears in this world as though He were weak, will reveal His power (Rabbi David Luria). Rabbi Pinḥas said: “Strengthen weak hands,” as you have weakened yourselves with your wicked deeds. “And support failing knees,” as you have failed through your wicked deeds.
“Say to the impetuous [lenimharei] of heart” (Isaiah 35:4), Rabbi Hoshaya Rabba said: To the brokenhearted, as it is stated: “They will destroy [yemaharu] its wall” (Nahum 2:6). Rabbi Yehoshua ben Levi said: Like those who seek to hasten the end,³²The end of the exile, the salvation. as it is stated: “She hastened [vatemaher] and lowered her jug” (Genesis 24:18). “Be strong, do not fear” (Isaiah 35:4) – Because Israel was saying: “My tears have been my bread day and night, when they say to me all day long: Where is your God?” (Psalms 42:4), a Divine Voice emerged and said to them: “Behold, your God will come with vengeance” (Isaiah 35:4). The One who is destined to give the nations of the world their just deserts, “the retribution of God, He will come and save you” (Isaiah 35:4).
“For many days, Israel” (II Chronicles 15:3) – were they, in fact, many days? Rather, because they were days of suffering, he characterized them as many. Similarly, “Many days passed and the word of the Lord was with Elijah, in the third year, saying” (I Kings 18:1) – Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Yoḥanan: Three months in the first [year], three months in the last, and twelve months in the middle; that is eighteen months. Were they, in fact, many days? Rather, they were days of suffering; therefore, he characterized them as many. Similarly, “It was during those many days” (Exodus 2:23); were they, in fact, many days? Rather, it is because they were days of suffering. Similarly, “many days, one hundred and eighty days” (Esther 1:4); were they, in fact, many days? Rather, it is because they were…
And this verse, “And a woman, if her bloody discharge will flow many days…” – Rabbi Ḥiyya taught: “Days,” two; “many,” three.³³Thus, although the verse refers to only three days, the phrase “many days” is used because they are days of suffering. From then on, she is not a menstruant, but rather, afflicted.³⁴Some suggest that this sentence is based on the continuation of the verse: “not at the time of her menstruation.” If a woman experiences bleeding during the time of her menstruation she has one set of laws (those of a nidda); if she experiences bleeding more than seven days but less than eighteen days after the onset of her last menstrual cycle, she has a different set of laws (those of a zava) (Midrash Rabba HaMevoar). “The menstruant in her menstruation” is not written here, but rather, “one who is afflicted [hadava] in her menstruation” (Leviticus 15:33).³⁵The word dava is Aramaic for zava (Matnot Kehuna). Rabbi Simlai said: The Holy One blessed be He inflicted great suffering on this woman, who, after she observes the day of discharge, sits and observes seven days of menstruation.³⁶By Torah law, a woman who experiences menstrual bleeding (a nidda) is impure for seven days. A woman who experiences bleeding on three consecutive days when it is not the time for her menstrual period (a zava) must observe seven clean days before she can become pure, parallel to the entire time in which a nidda is impure. The Torah calls her a menstruant [nidda]; “one who is afflicted in her discharge” is not written here, but rather, “one who is afflicted in her menstruation.”
Rabbi Yoḥanan says in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: If this woman, because she withdraws for two or three days, the Torah calls her nidda,³⁷This is a term with connotations of ostracism. we, who have withdrawn from the House of our sanctity and our glory³⁸The Temple. for numerous days and numerous years, numerous epochs and numerous eras, all the more so.

דָּבָר אַחֵר, וְאִשָּׁה כִּי יָזוּב זוֹב דָּמָהּ, מִי קִיֵּם מִצְוַת זִיבָה יְכָנְיָהוּ בֶּן יְהוֹיָקִים, אָמְרוּ כֵּיוָן שֶׁעָלָה נְבוּכַדְנֶצַּר לְהַחֲרִיב אֶת יְרוּשָׁלַיִם עָלָה וְיָשַׁב לוֹ בְּדַפְנִי שֶׁל אַנְטוֹכְיָא, יָרְדָה סַנְהֶדְּרֵי גְדוֹלָה לִקְרָאתוֹ אָמְרוּ לוֹ הִגִּיעַ זְמַנּוֹ שֶׁל בַּיִת זֶה לִיחָרֵב, אָמַר לָהֶם לָאו, אֶלָּא יְהוֹיָקִים מָרַד בִּי תְּנוּהוּ לִי וְאֵלֵךְ, בָּאוּ אֶצְלוֹ וְאָמְרוּ לוֹ לִיהוֹיָקִים נְבוּכַדְנֶצַּר בָּעֵי לָךְ, אָמַר לָהֶן כָּךְ עוֹשִׂין, דּוֹחִין נֶפֶשׁ מִפְּנֵי נֶפֶשׁ, דּוֹחִין נַפְשִׁי וּמְקַיֵּם נַפְשֵׁיכוֹן, כְּתִיב (דברים כג, טז): לֹא תַסְגִּיר עֶבֶד אֶל אֲדוֹנָיו, אָמְרוּ לוֹ לֹא כָךְ עָשְׂתָה זְקֵנָתְךָ לְשֶׁבַע בֶּן בִּכְרִי, כֵּיוָן שֶׁלֹּא שָׁמַע לָהֶם עָמְדוּ וּנְטָלוּהוּ וְשִׁלְשְׁלוּהוּ לוֹ. וְכֵיצַד שִׁלְשְׁלוּהוּ, רַבִּי אֱלִיעֶזֶר וְרַבִּי שִׁמְעוֹן, רַבִּי אֱלִיעֶזֶר בֶּן רַבִּי נָתָן אוֹמֵר חַי שִׁלְשְׁלוּ אוֹתוֹ, כְּמָה דְאַתְּ אָמַר (יחזקאל יט, ט): וַיִּתְּנֻהוּ בַסּוּגַר בַּחַחִים, בַּחַיִּים כְּתִיב. רַבִּי שִׁמְעוֹן אוֹמֵר מֵת שִׁלְשְׁלוּ אוֹתוֹ לוֹ, כְּמָה דְאַתְּ אָמַר (יחזקאל יט, ט): לְמַעַן לֹא יִשָּׁמַע קוֹלוֹ עוֹד. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אֲנִי מְקַיֵּם דִּבְרֵי שְׁנֵיהֶם, חַי שִׁלְשְׁלוּ אוֹתוֹ אֶלָּא שֶׁהָיָה מְפֻנָּק וּמֵת בְּיָדָם. מֶה עָשָׂה לוֹ נְבוּכַדְנֶצַּר, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר נְטָלוֹ וְהֶחֱזִירוּהוּ בְּכָל עָרֵי יְהוּדָה, וְיָשַׁב עָלָיו בְּפָרָדִימוֹס וַהֲרָגוֹ, וְקָרַע אֶת הַחֲמוֹר וְהִכְנִיסוּהוּ לְתוֹכוֹ, הֲדָא הוּא דִכְתִיב (ירמיה כב, יט): קְבוּרַת חֲמוֹר יִקָּבֵר. רַבִּי נְחֶמְיָה אוֹמֵר נְטָלוֹ וְהֶחֱזִירוֹ בְּכָל עָרֵי יִשְׂרָאֵל וַהֲרָגוֹ וְהָיָה מְחַתֵּךְ מִמֶּנּוּ כְּזֵיתִים וּמַשְׁלִיךְ לַכְּלָבִים, הֲדָא הוּא דִכְתִיב: קְבוּרַת חֲמוֹר יִקָּבֵר, הֵיכָן הִיא קְבוּרַת חֲמוֹר לֹא בִּמְעִי הַכֶּלֶב, הוּא שֶׁהַנָּבִיא מְקַנְתֵּר עָלָיו וְאוֹמֵר (מלכים ב כד, ה): וְיֶתֶר דִּבְרֵי יְהוֹיָקִים וְכָל אֲשֶׁר עָשָׂה, רַבִּי יוֹחָנָן אָמַר תְּלָתָא אֳמוֹרָאִין חַד אָמַר שֶׁהָיָה לָבוּשׁ כִּלְאַיִם, וְחַד אָמַר שֶׁמָּשַׁךְ לוֹ עָרְלָה, וְחַד אָמַר שֶׁנִּמְצֵאת כְּתוֹבַת קַעְקַע חֲקוּקָה עַל בְּשָׂרוֹ. רַבִּי יוֹחָנָן אָמַר עַל יְדֵי שֶׁבָּא עַל אִמּוֹ וְעַל כַּלָּתוֹ וְעַל אֵשֶׁת אָבִיו, דְּאָמַר רַבִּי יוֹחָנָן כְּלָלוֹ שֶׁל דָּבָר בַּפֶּתַח שֶׁיָּצָא בּוֹ נִכְנָס. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַל שֶׁהוֹשִׁיב בִּירָנִיּוֹת בִּירוּשָׁלַיִם, מַהוּ בִּירָנִיּוֹת, בָּיְירָן צָיְירָן, שֶׁהָיָה הוֹרֵג אֶת בַּעֲלֵיהֶן וּמְעַנֶּה אֶת נְשֵׁיהֶם וּמַכְנִיס מָמוֹנָם לַטִּמְיוֹן, הֲדָא הוּא דִכְתִיב (יחזקאל יט, ז): וַיֵּדַע אַלְמְנוֹתָיו. כֵּיוָן שֶׁהֲרָגוֹ נְבוּכַדְנֶצַּר הִמְלִיךְ אֶת יְכָנְיָה בְּנוֹ תַּחְתָּיו וְיָרַד לוֹ לְבָבֶל, יָצְאוּ כָּל בְּנֵי בָבֶל לְקַלְּסוֹ, אָמְרוּ לוֹ מֶה עָשִׂיתָ, אָמַר לָהֶם יְהוֹיָקִים מָרַד בִּי וַהֲרַגְתִּיו וְהִמְלַכְתִּי יְכָנְיָה בְּנוֹ תַּחְתָּיו, אָמְרוּ לוֹ מַתְלָא אָמַר גּוּר טַב מִכֶּלֶב בִּישׁ לָא תְרַבֵּי, גּוּר בִּישׁ מִכֶּלֶב בִּישׁ עַל אַחַת כַּמָּה וְכַמָּה. מִיָּד שָׁמַע לָהֶם וְעָלָה וְיָשַׁב בְּדַפְנִי שֶׁל אַנְטוֹכְיָא, יָרְדוּ סַנְהֶדְרֵי גְדוֹלָה לִקְרָאתוֹ וְאָמְרוּ לוֹ הִגִּיעַ זְמַנּוֹ שֶׁל בַּיִת זֶה לִיחָרֵב, אָמַר לָהֶם לֹא, אֶלָּא אוֹתוֹ שֶׁהִמְלַכְתִּי תְּנוּהוּ לִי וַאֲנִי הוֹלֵךְ לִי. אָזְלִין אָמְרִין לִיכָנְיָה נְבוּכַדְנֶצַּר בָּעֵי לָךְ, מֶה עָשָׂה עָמַד וְכִנֵּס כָּל מַפְתְּחוֹת בֵּית הַמִּקְדָּשׁ וְעָלָה לְרֹאשׁ הַגַּג וְאָמַר רִבּוֹנוֹ שֶׁל עוֹלָם הוֹאִיל וְלֹא זָכִינוּ לִהְיוֹת גִּזְבָּרִין לְפָנֶיךָ, עַד עַכְשָׁיו הָיִינוּ בַּעֲלֵי בָּתִּים נֶאֱמָנִים לְפָנֶיךָ, מִכָּאן וָאֵילָךְ הֲרֵי מַפְתְּחוֹתֶיךָ לְפָנֶיךָ. תְּרֵין אֳמוֹרָאִין חַד אָמַר כְּמִין יַד שֶׁל אֵשׁ יָרְדָה וּנְטָלָתַן מִמֶּנּוּ, וְחַד אָמַר מִשָּׁעָה שֶׁזְּרָקָן עוֹד לֹא יָרְדוּ. מָה הָיוּ בַּחוּרֵיהֶן שֶׁל יִשְׂרָאֵל עוֹשִׂין, הָיוּ עוֹלִין לְרֹאשׁ גַּגּוֹתֵיהֶן וְנוֹפְלִים מֵתִים, הֲדָא הוּא דִכְתִיב (ישעיה כב, א): מַשָּׂא גֵיא חִזָּיוֹן מַה לָּךְ אֵפוֹא כִּי עָלִית כֻּלָּךְ לַגַּגּוֹת. מֶה עָשָׂה נְבוּכַדְנֶצַּר, נְטָלוֹ וַחֲבָשׁוֹ בְּבֵית הָאֲסוּרִים, וְכָל מִי שֶׁהָיָה נֶחְבַּשׁ בְּיָמָיו לֹא הָיָה יוֹצֵא מִשָּׁם לְעוֹלָם, עַל שׁוּם (ישעיה יד, יז): אֲסִירָיו לֹא פָתַח בָּיְתָה. גָּלָה יְהוֹיָכִין וְגָלְתָה סַנְהֶדְּרֵי גְדוֹלָה עִמּוֹ, הֲדָא הוּא דִכְתִיב (ירמיה כב, כח): הַעֶצֶב נִבְזֶה נָפוּץ, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר כָּעֶצֶם הַזֶּה שֶׁל מֹחַ שֶׁבְּשָׁעָה שֶׁאַתָּה מְנַפְּצוֹ אֵינוֹ יָפֶה לִמְאוּמָה כו', עַד שְׁאַלְתִּיאֵל שָׁאַל הַקָּדוֹשׁ בָּרוּךְ הוּא לְבֵית דִּין שֶׁל מַעְלָה וְהִתִּירוּ לוֹ אֶת נִדְרוֹ, בְּאוֹתָהּ שָׁעָה יָשְׁבָה סַנְהֶדְּרֵי גְדוֹלָה עַל דַּעְתָּהּ וְאָמְרוּ בְּיָמֵינוּ מַלְכוּת בֵּית דָּוִד פּוֹסֶקֶת, אוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים פט, לז): וְכִסְאוֹ כַשֶּׁמֶשׁ נֶגְדִּי, מַה נַּעֲשֶׂה נֵלֵךְ וּנְפַיֵּס לַגַּדֶּלֶת, וְגַדֶּלֶת לַמַּלְכָּה, וּמַלְכָּה לַמֶּלֶךְ. הָלְכוּ וּפִיְּסוּ לַגַּדֶּלֶת, וְגַדֶּלֶת לַמַּלְכָה, וּמַלְכָּה לַמֶּלֶךְ. מָה הָיָה שֵׁם אִשְׁתּוֹ שֶׁל נְבוּכַדְנֶצַּר, רַב הוּנָא אָמַר שְׁמִירָם שְׁמָהּ, רַבִּי אָבִין אָמַר שְׁמִירָמוֹת שְׁמָהּ, וְרַבָּנָן אָמְרִין שְׁמִירַעַם שְׁמָהּ, עַל יְדֵי שֶׁנּוֹלְדָה בְּרָעַם. כֵּיוָן שֶׁבָּא נְבוּכַדְנֶצַּר לְהִזָּקֵק לָהּ אָמְרָה לוֹ אַתְּ מֶלֶךְ וִיכָנְיָה אֵינוֹ מֶלֶךְ, אַתָּה מְבַקֵּשׁ תַּפְקִידְךָ וִיכָנְיָה אֵינוֹ מְבַקֵּשׁ תַּפְקִידוֹ, מִיָּד גָּזַר וְנָתְנוּ לוֹ אִשְׁתּוֹ, וְכֵיצַד שִׁלְשְׁלוּהָ לוֹ, רַבִּי שַׁבְּתַי אָמַר דֶּרֶךְ קִנְקָלִין שִׁלְשְׁלוּהָ לוֹ, וְרַבָּנָן אָמְרֵי פָּתְחוּ הַמַּעֲזִיבָה וְשִׁלְשְׁלוּהָ לוֹ, כֵּיוָן שֶׁבָּא לְהִזָּקֵק לָהּ אָמְרָה כְּשׁוֹשַׁנָּה אֲדֻמָּה רָאִיתִי, פֵּרַשׁ מִמֶּנָּהּ, מִיָּד הָלְכָה וְסָפְרָה וְטָהֲרָה וְטָבְלָה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בִּירוּשָׁלַיִם לֹא קִיַּמְתֶּם מִצְוַת זִיבָה וְעַתָּה אַתֶּם מְקַיְּמִים, שֶׁנֶּאֱמַר (זכריה ט, יא): גַּם אַתְּ בְּדַם בְּרִיתֵךְ שִׁלַחְתִּי אֲסִירַיִךְ מִבּוֹר, נִזְכַּרְתֶּם אוֹתוֹ הַדָּם שֶׁבְּסִינַי בִּשְׁבִיל כֵּן שִׁלַּחְתִּי אֲסִירַיִךְ, אָמַר רַבִּי שַׁבְּתַי לֹא זָז מִשָּׁם עַד שֶׁמָּחַל לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כָּל עֲוֹנוֹתָיו, עַל אוֹתָהּ שָׁעָה אָמַר (שיר השירים ד, ז): כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ, יָצְתָה בַּת קוֹל וְאָמְרָה לָהֶם (ירמיה ג, כב): שׁוּבוּ בָּנִים שׁוֹבָבִים אֶרְפָּא מְשׁוּבוֹתֵיכֶם.

Another matter, “and a woman, if her bloody discharge will flow.” Who fulfilled the mitzva of [separating from a woman at the time of her] discharge? It was Yekhonyahu son of Yehoyakim. They say that when Nebuchadnezzar ascended to destroy Jerusalem, he ascended and encamped at Daphne at Antioch, and the Great Sanhedrin descended to greet him. They said to him: ‘Has the time arrived for this house to be destroyed?’ He said to them: ‘No. But Yehoyakim rebelled against me. Give him to me and I will go.’ They came to Yehoyakim and said to him: ‘Nebuchadnezzar wants you.’ He said to them: ‘Is this how one acts? Does one disregard one life in favor of another life? Do [you] disregard my life in order to sustain your lives? It is written: “You shall not deliver a slave to his master”’ (Deuteronomy 23:16). They said to him: ‘Did your ancestor not do so to Sheva ben Bikhri?’³⁹See II Samuel Chapter 20. Since he did not heed them, they rose, took him, and lowered him to [Nebuchadnezzar].
How did they lower him? Rabbi Eliezer and Rabbi Shimon, Rabbi Eliezer ben Rabbi Natan said: They lowered him alive, just as it says: “They placed him in a cage with hooks [baḥaḥim]” (Ezekiel 19:9); “alive [baḥayim]” is written.⁴⁰The word as written in this verse is baḥaḥim. Some suggest that the midrash derives the connection between “with hooks [baḥaḥim]” and “alive [baḥayim]” from the fact that in Ezekiel 29:4 the word hooks [ḥaḥim] is written with two yods, such that it could be read ḥaḥayim (HaTirosh). Rabbi Shimon said: They lowered him to him dead, just as it says: “So that his voice would be heard no longer” (Ezekiel 19:9). Rabbi Yehoshua ben Levi said: I will uphold the statement of both of them. They lowered him alive, but he was delicate and he died at their hands.
What did Nebuchadnezzar do to him? Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: He took him and brought him around to all the cities of Judah, and he sat and judged him in a show trial and executed him. He tore open a donkey and placed him in it. That is what is written: “He will be buried in the burial of a donkey” (Jeremiah 22:19). Rabbi Neḥemya said: He took him and brought him to all the cities of Israel and executed him. He would cut from him [pieces of flesh the size of] olive bulks and cast them to the dogs. That is what is written: “He will be buried in the burial of a donkey.” Where is a donkey buried, is it not in the innards of a dog?
It is he whom the prophet castigates and says: “The rest of the matters of Yehoyakim, and everything that he did” (II Kings 24:5).⁴¹Some suggest that the reference should be to the following verse: “The rest of the deeds of Yehoyakim, and his abominations that he performed, and that which was found about him, behold, they are written in the book of the kings of Israel and Judah” (II Chronicles 36:8) (Rashash). Rabbi Yoḥanan said: There were three amora’im;⁴²Three amora’im offered interpretations as to the actions he performed that are alluded to in the phrase “and that which was found about him” – see previous footnote. one said that he wore diverse kinds, one said that he pulled his foreskin,⁴³He attempted to conceal that he was circumcised. one said that he had a tattoo engraved on his flesh.
Rabbi Yoḥanan said: It is that he consorted with his mother, his daughter-in-law, and his father’s wife, as Rabbi Yoḥanan said: The truth of the matter is that he entered the entrance through which he had emerged. Rabbi Yehoshua ben Levi said: It is that he settled biraniyot in Jerusalem. What are biraniyot? Empty [bairan] and bound [tzairan], as he would kill the husbands, ravage the wives, and place their money in the royal treasury. That is what is written: “He ravished its widows” (Ezekiel 19:7).
Once Nebuchadnezzar killed him, he crowned his son, Yekhonya, in his stead and descended to Babylon. All the citizens of Babylon emerged to laud him. They said to him: ‘What did you do?’ He said to them: ‘Yehoyakim rebelled against me. I killed him and crowned his son Yekhonya in his stead.’ They said to him: ‘The parable says: Do not raise a good puppy from a bad dog, and a bad puppy from a bad dog, all the more so.’ Immediately, he heeded them and ascended and encamped at Daphne at Antioch. The Great Sanhedrin descended to greet him. They said to him: ‘Has the time arrived for this house to be destroyed?’ He said to them: ‘No. However, the one whom I crowned, give him to me and I will go on my way.’ They went and said to Yekhonya: ‘Nebuchadnezzar wants you.’ What did he do? He stood and collected all the keys to the Temple and ascended to the rooftop. He said: ‘Master of the universe, since we did not merit to be treasurers before You; until now we have been faithful custodians before You, from here on, here are Your keys before You.’ Two amora’im; one said,a sort of fiery hand descended and took them from him, and one said, from the moment that he threw them, they did not descend again. What were the youths of Israel doing? They were ascending to their rooftops and falling and dying. That is what is written: “A prophecy of the Valley of Vision: What, indeed, is with you, that you all went up to the roofs?” (Isaiah 22:1).
What did Nebuchadnezzar do? He took him and incarcerated him in prison. Anyone who was incarcerated in his days would never emerge from there, based on: “Who never released his prisoners homeward” (Isaiah 14:17). Yehoyakhin⁴⁴Yehoyakhin, Yekhonya, and Konya are all varieties of the same name and refer to the same individual. was exiled and the Great Sanhedrin was exiled with him. That is what is written: “Is [this man Konya] a despised, shattered idol [ha’etzev]?” (Jeremiah 22:28). Rabbi Abba bar Kahana said: Like this bone [ka’etzem] with marrow, that once you shatter it, it is not good for anything…until “She’altiel” (I Chronicles 3:17). The Holy One blessed be He consulted [shaal] with His supernal court and they annulled His oath.⁴⁵See Vayikra Rabba 10:5.
At that moment, the Great Sanhedrin convened to deliberate and said: In our day, the kingdom of the House of David will cease, in whose regard it is written: “His throne will be as the sun before Me” (Psalms 89:37). What shall we do? Let us go and appease Gadelet,⁴⁶Gadelet was the nursemaid of Nebuchadnezzar’s queen’s nursemaid. and Gadelet [will appease] the queen, and the queen [will appease] the king. They went and appeased Gadelet, and Gadelet, the queen, and the queen, the king.
What was the name of Nebuchadnezzar’s wife? Rav Huna said: Her name was Shemiram. Rabbi Avin said: Her name was Shemiramot. The Rabbis say: Her name was Shemiraam, because she was born in thunder.
When Nebuchadnezzar came to consort with her, she said to him: ‘You are a king; is Yekhonya not a king? You seek your position; does Yekhonya not seek his position?’⁴⁷Yekhonya, as a king, deserves to be treated with some degree of respect, even in prison. In particular, he should be granted his position, meaning conjugal rights. Immediately he issued a decree and they gave him his wife. How did they lower her to him? Rabbi Shabetai said: They lowered her to him through the skylights. The Rabbis say: They opened the roof and lowered her to him. When he came to consort with her, she said to him: ‘I saw [blood] like a red rose.’⁴⁸She experienced menstrual bleeding. He withdrew from her. Immediately, she went, counted, became purified, and immersed.
The Holy One blessed be He said to him: ‘In Jerusalem you did not fulfill the mitzva of discharge, but now you are fulfilling it, as it is stated: “You too, for the blood of your covenant, I have released your prisoners from the pit” (Zechariah 9:11). You remembered that blood of Sinai;⁴⁹The blood of the covenant (see Exodus 24:8). therefore, “I have released your prisoners.”’⁵⁰Yehoyakhin was eventually released (see II Kings 25:27–28). Rabbi Shabetai said: He did not move from there until the Holy One blessed be He granted him atonement for him of all his iniquities. Regarding that moment it says: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). A Divine Voice emerged and said to them: “Return, wayward children, I will heal your deviances” (Jeremiah 3:22).