“Speak to the children of Israel, and say to them: When you come to the land that I am giving to you, and you reap its harvest, you shall bring a sheaf of the first of your harvest to the priest” (Leviticus 23:10). “Speak to the children of Israel…you shall bring a sheaf of the first of your harvest to the priest” – that is what is written: “What advantage is there for man in all his toil that he toils under the sun?” (Ecclesiastes 1:3). Rabbi Binyamin ben Levi said: They sought to suppress the book of Ecclesiastes because they found in it matters that tend toward heresy. They said: Was it appropriate for Solomon to say this: “Rejoice, young man, in your youth. Let your heart cheer you in the days of your youth”? (Ecclesiastes 11:9). Moses said: “You shall not stray after your heart and after your eyes” (Numbers 15:39), and Solomon said:“Follow the ways of your heart and the sight of your eyes” (Ecclesiastes 11:9). Is restraint to be slackened; is there no judgment and no Judge? When he said: “But know that for all of these, God will bring you to judgment” (Ecclesiastes 11:9), they said: Solomon spoke well. Rabbi Shmuel bar Naḥmani said: They sought to suppress the book of Ecclesiastes because they found in it matters that tend toward heresy. They said: Was it appropriate for Solomon to say this: “What advantage is there for man [in all his toil that he toils under the sun?].” Is the implication [that this is so] even regarding toil in Torah? They then said: Had he said: “In all toil,” and was silent, we would have said that the implication is even regarding the toil of Torah. But he says only “in all his toil.” It is his own toil that is ineffective, but the toil of Torah is effective. Rabbi Yudan says: Under the sun he does not have [advantage], but above the sun1There is an advantage to toiling in the Torah that transcends the sun. he does have. Rabbi Levi and the Rabbis, Rabbi Levi says: For all that people do to proliferate mitzvotand good deeds in this world, it is sufficient for them that the Holy One blessed be He shines the sun for them, as it is stated: “The sun rises and the sun sets” (Ecclesiastes 1:5). The Rabbis say: For all that the righteous do to proliferate mitzvotand good deeds in this world, it is sufficient for them that the Holy One blessed be He renews their faces like the sun, as it is stated: “May all those who love Him be like the sun emerging in its might” (Judges 5:31). Rabbi Yanai said: The way of the world is that when a person purchases a litra of meat from the marketplace, how much exertion must he expend, and how much trouble must he experience until he has cooked it! But the people sleep in their beds and the Holy One blessed be He causes the winds to blow, causes the clouds to ascend, causes plants to grow, and the fruits to fatten, and they give Him only the wage of the omer. That is what is written: “You shall bring a sheaf of the first of your harvest to the priest.”
Rabbi Pinḥas said: The way of the world is that when a person launders his garment during the rainy season, how much exertion must he expend until he dries it! But people sleep in their beds and the Holy One blessed be He releases a little wind and dries the land. Rabbi Avin said: Come and see how much Israel exerted themselves for the mitzvaof the omer, as we learned there: They harvested [the barley] and placed it in the baskets, and they brought it to the Temple courtyard. And they would singe it in the fire in order to fulfill the mitzva of parched grain. This is the statement of Rabbi Meir. The Rabbis say: They would beat it with reeds and with cabbage stalks so that it would not be crushed.2This beating was done in order to separate the grain kernels from the stalks, but it was not done in the normal manner of threshing, so as not to crush the kernels. They placed it into a hollow vessel, and this vessel was perforated so that the fire would take hold of it in its entirety. They would spread it in the Temple courtyard, and the wind would blow upon it. They would bring it a mill for grits. Why all this? In order to produce from it one-tenth of an ephah [of barley flour] that was sifted through thirteen sifters.3Mishna Menaḥot 10:4. Rabbi Levi said: You plowed, sowed, hoed, trimmed, reaped, sheaved, threshed, and placed the grain in piles, but if the Holy One blessed be He would not release a little wind to winnow, from where would you derive sustenance? That is, you give Me only the wage for the wind. That is, “What is the advantage for he who toils for the wind?” (Ecclesiastes 5:15).4The verse is interpreted to mean: What is the advantage, or reward, for one who goes through all this toil in order to bring the omer offering? The wind that God brings is sufficient reward. Rabbi Shimon ben Rabbi [Yehuda HaNasi] married a woman. Rabbi [Yehuda HaNasi] invited all the rabbis, but he did not invite bar Kappara. [Bar Kappara] wrote on the gate of [Rabbi Yehuda HaNasi’s] house: ‘After your rejoicing you die. What profit is there for your rejoicing?’ Rabbi [Yehuda HaNasi] went out and looked at it. He said: ‘Who is it that we did not invite who wrote these words?’ They said to him: ‘Bar Kappara.’ He said: ‘Tomorrow, I will make a feast for him.’ He made a feast and invited him. When the guests entered they sat down to eat. When the food would be brought in, [bar Kappara] would say three hundred parables about the fox, and [the food] would grow cold and the guests would not eat anything. Rabbi [Yehuda HaNasi] said to his attendants: ‘Why is the food going out but [the guests] are not eating?’ They said to him: ‘There is a certain elder there, and when food is brought in, he says three hundred parables about the fox and it grows cold.’ Rabbi [Yehuda HaNasi] went up to him and said to him: ‘Why are you not allowing the guests to eat?’ He said: ‘So you would not say that I came to eat. Rather, it is because you did not invite me with my colleagues.’5The reason I was insulted is not because I missed the first feast but because I was excluded from my colleagues. In Kohelet Rabba (1:3) bar Kappara concludes his statement with the verse: “What profit is there for man in all his toil that he toils under the sun?” (Ecclesiastes 1:3), which was the basis of his writing ‘what profit is there for your rejoicing?’. Following this incident, Rabbi Yehuda HaNasi and bar Kappara reconciled.
Rabbi Elazar said: It is written: “They did not say in their heart: Let us now fear the Lord our God, [who gives rain, the early rain and the late rain at its appointed time; the set weeks of the harvest, He will maintain for us]” (Jeremiah 5:24). He has given you everything; do you not need Him now?“The set weeks of the harvest, He will maintain for us” – He will protect us from harmful winds and harmful dew.6Although the rain has already fallen, God’s protection is still needed, as harmful rains and dew can ruin the crops. When? It is during the seven weeks between Passover and Shavuot.7The midrash is suggesting that the need for God’s protection is the reason for the mitzva of the omer offering, which is brought on the second day of Passover, as well as the mitzva to count the forty-nine days from the day of the omer offering (Etz Yosef). Rabbi Ḥiyya taught: “Seven weeks, they shall be complete” (Leviticus 23:15). When are they complete? When Israel performs the will of the Omnipresent. Rabbi Yehoshua said: ‘I am your Watchman; will you not give Me payment for my watching?’8This is stated from the perspective of God, and serves as an explanation for the reason the omer offering is brought. Rabbi Berekhya said: ‘I am your Cook; will you not allow Me to taste your cooked items, to know what they need, whether dew or rain?’ “You release rain abundantly, God” (Psalm 68:10); David said before the Holy One blessed be He: ‘Master of the universe, if it needs rain, [give it] “abundantly [nedavot]”;9The word nedavot can also be translated as “free gifts,” such that the meaning here could be: ‘Give it as a free gift’ (see Matnot Kehuna). if it needs dew, release it, God.’ Rabbi Berekhya said: The Holy One blessed be He said to Moses: ‘Go and say to Israel: When I would give you manna, I would give an omer to each and every one of you. That is what is written: “An omer per person” (Exodus 16:16). Now that you are giving Me the omer, I have only one omer from all of you. Moreover, it is not of wheat, but of barley.’ Therefore, Moses cautions Israel and says to them: “You shall bring a sheaf [omer].”10Given God’s great kindness, it would be particularly ungrateful if they were not careful to bring the omer offering.
Another matter, “You shall bring a sheaf [omer]” – that is what is written: “His harvest, the hungry eat” (Job 5:5). “His harvest,” this is Nimrod. “The hungry eat,” this is Abraham our patriarch, of blessed memory.11The midrash is alluding to the story in which Abraham pursued and defeated the four powerful kings who had conquered Sodom and taken Lot captive (see Genesis 14). The Sages identify Amraphel, leader of those kings, with Nimrod (see Bereishit Rabba 42:4). “And put into baskets [ve’el metzinim]” (Job 5:5) – not with weapons and not with shields, but rather, with prayer and supplications.12Ve’el metzinim is expounded to mean ve’al tzina, meaning, without a shield. That is what is written: “Abram heard that his brother had been taken captive, and he marshaled his retainers, born in his house, three hundred and eighteen” (Genesis 14:14). Reish Lakish said in the name of bar Kappara: It was only Eliezer, as the name of Eliezer is three hundred and eighteen.13When the verse states that Abram took three hundred and eighteen men, it really means that he took only his servant Eliezer, as the numerical value of the name Eliezer is three hundred and eighteen. “The thirsty imbibe their wealth” (Job 5:5); who appropriated all Nimrod’s wealth? Abraham and all who joined him. Another matter, “his harvest,” this is Pharaoh. “The hungry eat,” this is Moses. “And put into baskets [ve’el metzinim],” not with weapons and not with shields, but rather, with prayer and supplications. That is what is written: “The Lord said to Moses: Why are you crying out to Me?” (Exodus 14:15). “The thirsty imbibe their wealth” – who appropriated all Pharaoh’s wealth? Moses and all who joined him. Another matter, “his harvest,” this is Siḥon and Og. “The hungry eat,” this is Moses. “And put into baskets [ve’el metzinim],” that is what is written: “The Lord said to Moses: Do not fear him” (Numbers 21:34).14Moses had been afraid of Og and had been praying for success in confronting him (see Maharzu). “The thirsty imbibe their wealth” – who appropriated all the wealth of Siḥon and Og? Moses, Aaron, and all who joined them. Another matter, “his harvest,” this is Sisera. “The hungry eat,” this is Deborah and Barak. “And put into baskets [ve’el metzinim]” – “from the heavens they battled” (Judges 5:20).15The fact that the heavens battled Sisera is a result of the fact that Deborah and Barak had prayed for success. “The thirsty imbibe their wealth” – who appropriated all the wealth of Sisera? Deborah and Barak and all who joined them. Another matter, “his harvest,” this is Sennacherib. “The hungry eat,” this is Isaiah and Hezekiah. “And put into baskets [ve’el metzinim]” – “King Hezekiah and the prophet Isaiah son of Amotz prayed” (II Chronicles 32:20). “The thirsty imbibe their wealth,” – who appropriated all the wealth of Sennacherib? Isaiah and Hezekiah and all who joined them. Another matter, “his harvest,” this is Haman. “The hungry eat,” this is Mordekhai and Esther. “And put into baskets [ve’el metzinim]” – “Sackcloth and ashes were draped by the masses” (Esther 4:3).16It was customary to wear sackcloth and ashes on days of fasting and prayer. “The thirsty imbibe their wealth” – who appropriated all the wealth of Haman? Mordekhai and Esther and all who joined them. Another matter, “his harvest,” these are the thirty-one kings [of Canaan]. “The hungry eat,” this is Joshua. “And put into baskets [ve’el metzinim]” – “The Lord said to Joshua: Arise” (Joshua 7:10).17Joshua had been praying to God for success (see Joshua 7:6–9). “The thirsty imbibe their wealth” – who appropriated all the wealth of the thirty-one kings? Joshua and all who joined him. By what merit did Israel inherit the land? One must say: It was due to the merit of the mitzvaof the omer, in whose regard it is written: “When you come [to the land]” (Leviticus 23:10). Therefore, Moses cautions Israel and says to them: “When you come to the land…you shall bring a sheaf [omer].”
“He shall wave the sheaf [omer] before the Lord, for acceptance on your behalf; on the day after the sabbath the priest shall wave it” (Leviticus 23:11). “He shall wave the sheaf [omer] before the Lord.” How would he wave it? Rabbi Ḥama bar Ukva said in the name of Rabbi Yosei ben Rabbi Ḥanina: He would wave it to and fro and raise and lower it. He would wave it to and fro, to the One to Whom the entire world belongs. He would raise and lower it, to the One to whom the heavenly and the earthly belong. Rabbi Simon ben Rabbi Yehoshua said: He would wave it to and fro to eliminate harmful winds. He would raise and lower it to eliminate harmful dews.
Rabbi Avun, Rabbi Neḥemya, and Rabbi Yaakov bar Abba said in the name of Rabbi Yehuda ben Rabbi Simon: It is a dispute between Rabbi Yoḥanan and Rabbi Shimon ben Lakish. Rabbi Yoḥanan says: Let the mitzvaof the omer not be insignificant in your eyes, as by means of the mitzvaof the omer, Abraham merited to inherit the land of Canaan. That is what is written: “I will give to you and to your offspring after you” (Genesis 17:8) – provided that “you will observe My covenant” (Genesis 17:9). Which is that? It is the mitzvaof the omer. Reish Lakish said: Let the mitzvaof the omer not be insignificant in your eyes, as by means of the mitzvaof the omer, the Holy One blessed be He made peace between a man and his wife. That is to say: Due to the merit of barley flour.18Barley flour is the primary component in the omer offering, as well as in the flour offering of the sota. The sota ritual is intended to restore trust and peace between husband and wife. Rabbi Abahu, Rabbi Simon, and Rabbi Yehoshua ben Levi said: It was this that stood them in good stead in the days of Gideon, as it is stated: “Gideon came, and behold, a man was relating a dream to another, saying: Behold, I dreamed a dream, and behold, a loaf of barley bread [tzelil leḥem seorim] [was tumbling in the camp of Midyan, and it came to a tent and struck it, and it fell, and it overturned it, and the tent fell]” (Judges 7:13). What is tzelil leḥem seorim? The Rabbis said: It is because that generation became clear [tzalal] of the righteous. By what merit were they saved? It was by the merit of the barley bread. What is that? It is the mitzvaof the omer. Rabbi Shmuel bar Naḥman said: It was this that stood them in good stead in the days of Hezekiah. That is what is written: “It will be that with the passage of the staff on every established place that the Lord will place upon it, there will be drums and harps, and He will wage war against them with the waving of the hand [tenufa]” (Isaiah 30:32). Was there a war involving the waving of the hand in that generation?19Hezekiah and the people were passive and God smote the Assyrian camp (see II Kings chapter 19). You must say it is the mitzva of the omer.20They were saved in the merit of the mitzva of the omer offering, which is waved before being offered on the altar. The Rabbis say: It was this that stood them in good stead in the days of Ezekiel. That is what is written: “You, take for you wheat and barley, [beans and lentils, millet and spelt, and put them in one vessel, and make them for you into bread]” (Ezekiel 4:9). Rabbi Ḥama bar Rabbi Ḥalafta said: He included a large proportion of barley.21The verse shortly after the one cited here states: “You shall eat them as barley cakes” (Ezekiel 4:12), implying that barley was the most significant ingredient. Rabbi Shmuel bar Naḥman said: He included a large proportion of items that quicken the function of the intestines. Shmuel said: There22In the Land of Israel. they say: They prepared it for the dog, but it did not taste it. A certain noblewoman asked Rabbi Yosei, she said to him: ‘How much did that righteous one suffer! How many servants and maidservants did he have, who would prepare him food and drink.’23Ezekiel was used to eating high quality food, yet now he had to eat the low quality bread described above. He said to her: ‘Why to that extent? It is to inform you that as long as Israel is suffering, the righteous among them are with them in suffering.’ Rabbi Levi said: It was this that stood them in good stead in the days of Haman, as Rabbi Levi said: When Mordekhai saw Haman approaching him with the horse in his hand, he said: ‘It seems to me that this wicked one is coming only to kill me.’ His students were sitting and studying before him. He said to them: ‘Get up and flee so that you will not be burned in my coal.’ They said to him: ‘Whether for death or for life, we are with you and we will not forsake you.’ What did he do? He wrapped himself in his prayer shawl and stood in prayer before the Holy One blessed be He, and his students were sitting and studying. [Haman] said to them: ‘In what are you engaged?’ They said to him: ‘In the mitzvaof the omer that Israel would offer in the Temple on this day.’ He said to them: ‘That omer, what was it, of gold or of silver?’ They said to him: ‘Of barley.’ He said to them: ‘What was its monetary value, ten silver kantars?’24A kantar is the equivalent of a silver talent. They said: ‘Ten maot was sufficient.’25This was a very small sum of money. He said to them: ‘Arise, as the ten [maot] of yours have overcome ten thousand silver kantars.’ When Esther heard this,26When she heard that Ahasuerus had commanded Haman to lead Mordekhai through the city on a royal horse as a sign of honor. she dispatched a herald throughout the city and said: ‘Let no person open his store in the marketplace, let all the people go outside, a leader of the Jews must be hanged.’ When [Mordekhai] finished praying, Haman said to Mordekhai: ‘Don this royal garment, place this crown on your head, and go up and ride this horse.’ He said to him: ‘You great fool, do you not know that I have come from sackcloth and ashes? Is there any person who would wear the king’s royal garment who did not bathe? What, do you seek to demean the kingdom?’ [Haman] went for a bathhouse attendant but did not find one. What did he do? He tied the filthy garment on himself, warmed the water and scrubbed the bath and went in and bathed him. When [Mordekhai] finished, he donned the royal garment. [Haman] said to him: ‘Place this crown of the king on your head.’ He said to him: ‘Is there a person who would place the king’s crown on his head without a haircut? Why do you seek to demean the kingdom?’ [Haman] went for a barber but did not find him. What did he do? He took the haircutting tools and sat and cut his hair. While he was sitting and cutting his hair, he began sighing. [Mordekhai] said to him: ‘What [ails] you?’ He said: ‘Woe unto this person what has befallen him. The one who appointed court officials, the one who appointed officers, the one who appointed palace officials, should become a bathhouse attendant and a barber?’ He said: ‘Do I not know the father of this man,27Haman. may his bones be crushed, who was a bathhouse attendant and a barber in the village of Kerinus, and these are his haircutting implements?’28Mordekhai reminded Haman that his father had served as a barber and bathhouse attendant, therefore this was befitting Haman’s true, lowly background. When he finished cutting his hair, he said to him: ‘Go up and ride this horse.’ He said to him: ‘I do not have the strength, as I am an old man.’ He said to him: ‘Am I not an old man?’ He said to him: ‘But did you not bring it upon yourself?’ He said to him: ‘Stand, I will lower my neck for you, step on me, and go up and ride the horse,’ in fulfillment of what is stated in your Bible: “Your enemies will deceive you and you will tread on their backs”’ (Deuteronomy 33:29). When he was riding on the horse, he began lauding the Holy One blessed be He: “I extol You, Lord, for You lifted me… Lord my God, I cried out to You, and You healed me. Lord, You lifted my soul from the grave” (Psalms 30:2–4). What did his students say? “Sing to the Lord, His pious ones, and give thanks in remembrance of His holy name. For His anger is but a moment…” (Psalms 30:5–6). What did that wicked one [Haman] say? “I had said in my tranquility: [I will never stumble]. Lord, by Your will You put in place mighty mountains; [You hid Your face, and I was terrified]” (Psalms 30:7–8). What did Esther say? “To You, Lord, I called…. What gain is in my blood, in my descending into the pit? Can the dust thank You? Can it declare Your truth?” (Psalms 30:9–10). What did Israel say? “Hear me, Lord, and be gracious to me…. You transformed my mourning into dancing” (Psalms 30:11–12). Rabbi Pinḥas said: He was engaged in the reciting of Shema and he did not stop,29Rabbi Pinḥas asserts that when Haman first came for Mordekhai, Mordekhai was reciting the morning Shema and that he continued without interruption. as it is stated: “So that he may sing praises of glory [unceasingly to You. Lord my God, I will give thanks to You forever]” (Psalms 30:13).
דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וַהֲבֵאתֶם אֶת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן (ויקרא כג, י), הֲדָא הוּא דִכְתִיב (קהלת א, ג): מַה יִּתְרוֹן לָאָדָם בְּכָל עֲמָלוֹ שֶׁיַּעֲמֹל תַּחַת הַשָּׁמֶשׁ, אָמַר רַבִּי בִּנְיָמִין בֶּן לֵוִי בִּקְשׁוּ לִגְנֹז סֵפֶר קֹהֶלֶת שֶׁמָּצְאוּ בּוֹ דְּבָרִים שֶׁהֵם נוֹטִין לְצַד מִינוּת, אָמְרוּ כָּךְ הָיָה רָאוּי שְׁלֹמֹה לוֹמַר (קהלת יא, ט): שְׂמַח בָּחוּר בְּיַלְדוּתֶךָ וִיטִיבְךָ לִבְּךָ בִּימֵי בְחוּרוֹתֶיךָ, משֶׁה אָמַר (במדבר טו, לט): וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם, וּשְׁלֹמֹה אָמַר (קהלת יא, ט): וְהַלֵּךְ בְּדַרְכֵי לִבְּךָ וּבְמַרְאֵה עֵינֶיךָ, אֶלָּא הֻתְּרָה רְצוּעָה לֵית דִּין וְלֵית דַּיָּן, כֵּיוָן שֶׁאָמַר (קהלת יא, ט): וְדָע כִּי עַל כָּל אֵלֶּה יְבִיאֲךָ הָאֱלֹהִים בַּמִּשְׁפָּט, אָמְרוּ יָפֶה אָמַר שְׁלֹמֹה. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי בִּקְּשׁוּ לִגְנֹז סֵפֶר קֹהֶלֶת שֶׁמָּצְאוּ בוֹ דְּבָרִים שֶׁהֵם נוֹטִים לְצַד מִינוּת, אָמְרוּ כָּךְ הָיָה שְׁלֹמֹה צָרִיךְ לוֹמַר: מַה יִּתְרוֹן לָאָדָם, יָכוֹל אַף בַּעֲמָלָהּ שֶׁל תּוֹרָה בַּמַּשְׁמָע, חָזְרוּ וְאָמְרוּ אִלּוּ אָמַר בְּכָל עָמָל וְשָׁתַק הָיִינוּ אוֹמְרִים אַף בַּעֲמָלָהּ שֶׁל תּוֹרָה בַּמַּשְׁמָע הוּא, הָא אֵינוֹ אוֹמֵר אֶלָּא בְּכָל עֲמָלוֹ, בַּעֲמָלוֹ הוּא שֶׁאֵינוֹ מוֹעִיל אֲבָל בַּעֲמָלוֹ שֶׁל תּוֹרָה מוֹעִיל. אָמַר רַבִּי יוּדָן תַּחַת הַשֶּׁמֶשׁ אֵין לוֹ, לְמַעְלָה מִן הַשֶּׁמֶשׁ יֵשׁ לוֹ. רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אוֹמֵר כָּל מַה שֶּׁהַבְּרִיּוֹת מְגַדְּלִין בְּמִצְווֹת וּבְמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה דַּיָּן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַזְרִיחַ לָהֶם אֶת הַשֶּׁמֶשׁ, שֶׁנֶּאֱמַר (קהלת א, ה): וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ. וְרַבָּנָן אָמְרֵי כָּל מַה שֶּׁהַצַּדִּיקִים מְגַדְּלִין בְּמִצְווֹת וּבְמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, דַּיָּן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְחַדֵּשׁ פְּנֵיהֶם כְּגַלְגַּל חַמָּה, שֶׁנֶּאֱמַר (שופטים ה, לא): וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ. אָמַר רַבִּי יַנַאי בְּנֹהַג שֶׁבָּעוֹלָם, אָדָם לוֹקֵחַ לִטְרָא אַחַת שֶׁל בָּשָׂר מִן הַשּׁוּק, כַּמָּה יְגִיעוֹת הוּא יָגֵעַ, כַּמָּה צַעַר הוּא מִצְטָעֵר עַד שֶׁבִּשְּׁלָהּ, וְהַבְּרִיּוֹת יְשֵׁנִין עַל מִטּוֹתֵיהֶן וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַשִּׁיב רוּחוֹת וּמַעֲלֶה עֲנָנִים וּמְגַדֵּל צְמָחִים וּמְדַשֵּׁן אֶת הַפֵּרוֹת, וְאֵין נוֹתְנִים לוֹ אֶלָּא שְׂכַר הָעֹמֶר, הֲדָא הוּא דִכְתִיב: וַהֲבֵאתֶם אֶת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן.
“Speak to the children of Israel, and say to them: When you come to the land that I am giving to you, and you reap its harvest, you shall bring a sheaf of the first of your harvest to the priest” (Leviticus 23:10).
“Speak to the children of Israel…you shall bring a sheaf of the first of your harvest to the priest” – that is what is written: “What advantage is there for man in all his toil that he toils under the sun?” (Ecclesiastes 1:3). Rabbi Binyamin ben Levi said: They sought to suppress the book of Ecclesiastes because they found in it matters that tend toward heresy. They said: Was it appropriate for Solomon to say this: “Rejoice, young man, in your youth. Let your heart cheer you in the days of your youth”? (Ecclesiastes 11:9). Moses said: “You shall not stray after your heart and after your eyes” (Numbers 15:39), and Solomon said: “Follow the ways of your heart and the sight of your eyes” (Ecclesiastes 11:9). Is restraint to be slackened; is there no judgment and no Judge? When he said: “But know that for all of these, God will bring you to judgment” (Ecclesiastes 11:9), they said: Solomon spoke well.
Rabbi Shmuel bar Naḥmani said: They sought to suppress the book of Ecclesiastes because they found in it matters that tend toward heresy. They said: Was it appropriate for Solomon to say this: “What advantage is there for man [in all his toil that he toils under the sun?].” Is the implication [that this is so] even regarding toil in Torah? They then said: Had he said: “In all toil,” and was silent, we would have said that the implication is even regarding the toil of Torah. But he says only “in all his toil.” It is his own toil that is ineffective, but the toil of Torah is effective. Rabbi Yudan says: Under the sun he does not have [advantage], but above the sun1There is an advantage to toiling in the Torah that transcends the sun. he does have.
Rabbi Levi and the Rabbis, Rabbi Levi says: For all that people do to proliferate mitzvot and good deeds in this world, it is sufficient for them that the Holy One blessed be He shines the sun for them, as it is stated: “The sun rises and the sun sets” (Ecclesiastes 1:5). The Rabbis say: For all that the righteous do to proliferate mitzvot and good deeds in this world, it is sufficient for them that the Holy One blessed be He renews their faces like the sun, as it is stated: “May all those who love Him be like the sun emerging in its might” (Judges 5:31).
Rabbi Yanai said: The way of the world is that when a person purchases a litra of meat from the marketplace, how much exertion must he expend, and how much trouble must he experience until he has cooked it! But the people sleep in their beds and the Holy One blessed be He causes the winds to blow, causes the clouds to ascend, causes plants to grow, and the fruits to fatten, and they give Him only the wage of the omer. That is what is written: “You shall bring a sheaf of the first of your harvest to the priest.”
אָמַר רַבִּי פִּנְחָס בְּנֹהַג שֶׁבָּעוֹלָם אָדָם מְכַבֵּס כְּסוּתוֹ בִּימוֹת הַגְּשָׁמִים, כַּמָּה יְגִיעוֹת הוּא יָגֵעַ עַד שֶׁלֹּא יְנַגְּבָהּ, וְהַבְּרִיּוֹת יְשֵׁנִין עַל מִטּוֹתֵיהֶן וְהַקָּדוֹשׁ בָּרוּךְ הוּא מוֹצִיא מְעַט רוּחַ וּמְנַגֵּב אֶת הָאָרֶץ. אָמַר רַבִּי אָבִין בּוֹא וּרְאֵה כַּמָּה הָיוּ יִשְׂרָאֵל מִצְטַעֲרִין עַל מִצְוַת הָעֹמֶר, דִּתְנִינַן תַּמָּן קְצָרוּהוּ וּנְתָנוּהוּ בְּקֻפָּה וֶהֱבִיאוּהוּ לָעֲזָרָה וְהָיוּ מְהַבְהֲבִין אוֹתוֹ בָּאוּר כְּדֵי לְקַיֵּם בּוֹ מִצְוַת קָלִי, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים בְּקָנִין וּבִקְלָחוֹת הָיוּ חוֹבְטִין אוֹתוֹ כְּדֵי שֶׁלֹּא יִתְמָעֵךְ, נוֹתְנוֹ בַּאֲבוּב וַאֲבוּב הָיָה מְנֻקָּב כְּדֵי שֶׁתְּהֵא הָאוּר שׁוֹלֵט בּוֹ, וּשְׁטָחוּהוּ בָּעֲזָרָה וְהָרוּחַ מְנַשֶּׁבֶת בּוֹ, הֱבִיאוּהוּ לְרֵחַיִים שֶׁל גָּרוֹסוֹת, כָּל כָּךְ לָמָּה כְּדֵי לְהוֹצִיא מִמֶּנּוּ עִשָּׂרוֹן שֶׁהוּא מְנֻפֶּה בִּשְׁלשׁ עֶשְׂרֵה נָפָה. אָמַר רַבִּי לֵוִי הֲרֵי שֶׁחָרַשְׁתָּ וְזָרַעְתָּ וְעָדַרְתָּ וְכָסַחְתָּ וְקָצַרְתָּ וְעָמַרְתָּ וְדַשְׁתָּ וְעָשִׂיתָ תְּבוּאָה בַּגְּרָנִין, אִם אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹצִיא לְךָ מְעַט רוּחַ שֶׁתִּזְרֶה, מֵהֵיכָן אַתָּה חַי, הֱוֵי אֵין אַתֶּם נוֹתְנִין לִי אֶלָּא שְׂכַר הָרוּחַ, הֱוֵי (קהלת ה, טו): מַה יִּתְרוֹן לוֹ שֶׁיַּעֲמֹל לָרוּחַ. רַבִּי שִׁמְעוֹן בְּרַבִּי נָסַב אִתְּתָא, צָוַח רַבִּי לְכָל רַבָּנָן וְלָא צָוַח לְבַר קַפָּרָא, כָּתַב לֵיהּ עַל תְּרַע בֵּיתֵיהּ אַחַר שִׂמְחָתְךָ אַתָּה מָאִית מַה יִּתְרוֹן לְשִׂמְחָתְךָ, נָפַק רַבִּי אִסְתַּכַּל בֵּיהּ, אֲמַר מַאן הוּא דֵין דְּלָא צַוְחִינַן לֵיהּ דִּכְתִיב אִלֵּין מִלִּין, אָמְרוּ לֵיהּ בַּר קַפָּרָא, אֲמַר לְמָחָר אֲנָא עָבֵיד אֲרִיסְטוֹן בְּגוּפֵיהּ, עָבֵיד אֲרִיסְטוֹן וְצָוַח לֵיהּ, כֵּיוָן דְּעָלוּן אוֹרְחִין יָתְבִין לְמֵיגַס, כֵּיוָן דַּהֲוָה מְגִיסָא עָלֵיל הֲוָה אָמַר עֲלֵיהּ תְּלַת מָאוָן דְּמַתְלִין עַל הָדֵין תַּעֲלָה, וַהֲוֵי צָנֵין וְלָא טָעֲמִין אוֹרְחִין כְּלוּם, אָמַר רַבִּי לִמְשַׁמְשָׁנוֹי לָמָּה מְגִיסַיָּא נָפְקִין וְלָא מַטְעֲמִין, אָמְרִין לֵיהּ אִית תַּמָּן חַד גְּבַר סַב וְכֵיוָן דִּמְגִיסָא עָלֵיל הֲוָה אָמַר תְּלַת מָאוָן דְּמַתְלִין עַל הָדֵין תַּעֲלָה וְהוּא צָנֵין, סָלֵיק רַבִּי לְגַבֵּיהּ אֲמַר לֵיהּ בְּגִין מָה אַתְּ לָא שָׁבֵיק אֲרִיסַיָא דְּיִגְסוּן, אֲמַר דְּלָא תֵימַר לְמֵיגַס אֲתֵיתִי אֶלָּא עַל דְּלָא צְוַחְתְּ יָתִי עִם חֲבֵירַי.
Rabbi Pinḥas said: The way of the world is that when a person launders his garment during the rainy season, how much exertion must he expend until he dries it! But people sleep in their beds and the Holy One blessed be He releases a little wind and dries the land.
Rabbi Avin said: Come and see how much Israel exerted themselves for the mitzva of the omer, as we learned there: They harvested [the barley] and placed it in the baskets, and they brought it to the Temple courtyard. And they would singe it in the fire in order to fulfill the mitzva of parched grain. This is the statement of Rabbi Meir. The Rabbis say: They would beat it with reeds and with cabbage stalks so that it would not be crushed.2This beating was done in order to separate the grain kernels from the stalks, but it was not done in the normal manner of threshing, so as not to crush the kernels. They placed it into a hollow vessel, and this vessel was perforated so that the fire would take hold of it in its entirety. They would spread it in the Temple courtyard, and the wind would blow upon it. They would bring it a mill for grits. Why all this? In order to produce from it one-tenth of an ephah [of barley flour] that was sifted through thirteen sifters.3Mishna Menaḥot 10:4. Rabbi Levi said: You plowed, sowed, hoed, trimmed, reaped, sheaved, threshed, and placed the grain in piles, but if the Holy One blessed be He would not release a little wind to winnow, from where would you derive sustenance? That is, you give Me only the wage for the wind. That is, “What is the advantage for he who toils for the wind?” (Ecclesiastes 5:15).4The verse is interpreted to mean: What is the advantage, or reward, for one who goes through all this toil in order to bring the omer offering? The wind that God brings is sufficient reward.
Rabbi Shimon ben Rabbi [Yehuda HaNasi] married a woman. Rabbi [Yehuda HaNasi] invited all the rabbis, but he did not invite bar Kappara. [Bar Kappara] wrote on the gate of [Rabbi Yehuda HaNasi’s] house: ‘After your rejoicing you die. What profit is there for your rejoicing?’ Rabbi [Yehuda HaNasi] went out and looked at it. He said: ‘Who is it that we did not invite who wrote these words?’ They said to him: ‘Bar Kappara.’ He said: ‘Tomorrow, I will make a feast for him.’ He made a feast and invited him. When the guests entered they sat down to eat. When the food would be brought in, [bar Kappara] would say three hundred parables about the fox, and [the food] would grow cold and the guests would not eat anything. Rabbi [Yehuda HaNasi] said to his attendants: ‘Why is the food going out but [the guests] are not eating?’ They said to him: ‘There is a certain elder there, and when food is brought in, he says three hundred parables about the fox and it grows cold.’ Rabbi [Yehuda HaNasi] went up to him and said to him: ‘Why are you not allowing the guests to eat?’ He said: ‘So you would not say that I came to eat. Rather, it is because you did not invite me with my colleagues.’5The reason I was insulted is not because I missed the first feast but because I was excluded from my colleagues. In Kohelet Rabba (1:3) bar Kappara concludes his statement with the verse: “What profit is there for man in all his toil that he toils under the sun?” (Ecclesiastes 1:3), which was the basis of his writing ‘what profit is there for your rejoicing?’. Following this incident, Rabbi Yehuda HaNasi and bar Kappara reconciled.
אָמַר רַבִּי אֶלְעָזָר כְּתִיב (ירמיה ה, כד): וְלוֹא אָמְרוּ בִלְבָבָם נִירָא נָא אֶת ה' אֱלֹהֵינוּ, יָהֵיב לְכוֹן כֹּלָא וְלֵית אַתּוּן צְרִיכִין לֵיהּ מִן הַדִּין (ירמיה ה, כד): שְׁבֻעֹת חֻקּוֹת קָצִיר יִשְׁמָר לָנוּ, יִשְׁמֹר לָנוּ מֵרוּחוֹת רָעוֹת וּמִטְּלָלִין רָעִים, וְאֵימָתַי בְּאֵלּוּ שֶׁבַע שָׁבוּעוֹת שֶׁבֵּין פֶּסַח לַעֲצֶרֶת. תָּנֵי רַבִּי חִיָּיא (ויקרא כג, טו): שֶׁבַע שַׁבָּתוֹת תְּמִימֹת תִּהְיֶינָה, אֵימָתַי הֵן תְּמִימוֹת בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם. אָמַר רַבִּי יְהוֹשֻׁעַ סַנְטְרָךְ אֲנָא וְלֵית אַתְּ יָהֵיב לִי דְּסַנְטְרוּתִי. אֲמַר רַבִּי בֶּרֶכְיָה מָגֵירְסָךְ אֲנָא וְלֵית אַתְּ מַטְעֵים לִי תַּבְשִׁילָךְ דְּנֵדַע מָה אִינוּן צְרִיכִין אִם טַל אִם מָטָר, הוּא שֶׁדָּוִד אָמַר (תהלים סח, י): גֶּשֶׁם נְדָבוֹת תָּנִיף אֱלֹהִים, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם אִם גֶּשֶׁם הִיא צְרִיכָה נְדָבוֹת, וְאִם טַל הִיא צְרִיכָה תָּנִיף אֱלֹהִים. אָמַר רַבִּי בֶּרֶכְיָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֵךְ אֱמֹר לָהֶם לְיִשְׂרָאֵל כְּשֶׁהָיִיתִי נוֹתֵן לָכֶם אֶת הַמָּן הָיִיתִי נוֹתֵן עֹמֶר לְכָל אֶחָד וְאֶחָד מִכֶּם, הֲדָא הוּא דִכְתִיב (שמות טז, טז): עֹמֶר לַגֻּלְגֹּלֶת, וְעַכְשָׁיו שֶׁאַתֶּם נוֹתְנִים לִי אֶת הָעֹמֶר אֵין לִי אֶלָּא עֹמֶר אֶחָד מִכֻּלְּכֶם, וְלֹא עוֹד אֶלָּא שֶׁאֵינוֹ שֶׁל חִטִּים אֶלָּא שֶׁל שְׂעוֹרִים, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם: וַהֲבֵאתֶם אֶת עֹמֶר.
Rabbi Elazar said: It is written: “They did not say in their heart: Let us now fear the Lord our God, [who gives rain, the early rain and the late rain at its appointed time; the set weeks of the harvest, He will maintain for us]” (Jeremiah 5:24). He has given you everything; do you not need Him now? “The set weeks of the harvest, He will maintain for us” – He will protect us from harmful winds and harmful dew.6Although the rain has already fallen, God’s protection is still needed, as harmful rains and dew can ruin the crops. When? It is during the seven weeks between Passover and Shavuot.7The midrash is suggesting that the need for God’s protection is the reason for the mitzva of the omer offering, which is brought on the second day of Passover, as well as the mitzva to count the forty-nine days from the day of the omer offering (Etz Yosef). Rabbi Ḥiyya taught: “Seven weeks, they shall be complete” (Leviticus 23:15). When are they complete? When Israel performs the will of the Omnipresent. Rabbi Yehoshua said: ‘I am your Watchman; will you not give Me payment for my watching?’8This is stated from the perspective of God, and serves as an explanation for the reason the omer offering is brought. Rabbi Berekhya said: ‘I am your Cook; will you not allow Me to taste your cooked items, to know what they need, whether dew or rain?’ “You release rain abundantly, God” (Psalm 68:10); David said before the Holy One blessed be He: ‘Master of the universe, if it needs rain, [give it] “abundantly [nedavot]”;9The word nedavot can also be translated as “free gifts,” such that the meaning here could be: ‘Give it as a free gift’ (see Matnot Kehuna). if it needs dew, release it, God.’
Rabbi Berekhya said: The Holy One blessed be He said to Moses: ‘Go and say to Israel: When I would give you manna, I would give an omer to each and every one of you. That is what is written: “An omer per person” (Exodus 16:16). Now that you are giving Me the omer, I have only one omer from all of you. Moreover, it is not of wheat, but of barley.’ Therefore, Moses cautions Israel and says to them: “You shall bring a sheaf [omer].”10Given God’s great kindness, it would be particularly ungrateful if they were not careful to bring the omer offering.
דָּבָר אַחֵר, וַהֲבֵאתֶם אֶת עֹמֶר, הֲדָא הוּא דִכְתִיב (איוב ה, ה): אֲשֶׁר קְצִירוֹ רָעֵב יֹאכֵל, אֲשֶׁר קְצִירוֹ, זֶה נִמְרוֹד. רָעֵב יֹאכֵל, זֶה אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם. (איוב ה, ה): וְאֶל מִצִּנִּים יִקָּחֵהוּ, לֹא בְזַיִן וְלֹא בְמָגֵן אֶלָּא בִּתְפִלָּה וְתַחֲנוּנִים, הֲדָא הוּא דִכְתִיב (בראשית יד, יד): וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו וַיָּרֶק אֶת חֲנִיכָיו יְלִידֵי בֵיתוֹ שְׁמֹנָה עָשָׂר וּשְׁלשׁ מֵאוֹת. רֵישׁ לָקִישׁ אָמַר בְּשֵׁם בַּר קַפָּרָא אֱלִיעֶזֶר לְבַדּוֹ הָיָה, שֶׁשְּׁמוֹ שֶׁל אֱלִיעֶזֶר שְׁמֹנָה עָשָׂר וּשְׁלשׁ מֵאוֹת. (בראשית יד, יד): וְשָׁאַף צַמִּים חֵילָם, מִי דָחַק בְּמָמוֹנוֹ שֶׁל נִמְרוֹד, אַבְרָהָם וְכָל הַמְצֻמָּתִין לוֹ. דָּבָר אַחֵר, אֲשֶׁר קְצִירוֹ, זֶה פַּרְעֹה. רָעֵב יֹאכֵל, זֶה משֶׁה. וְאֶל מִצִּנִּים יִקָּחֵהוּ, לֹא בְזַיִן וְלֹא בְמָגֵן אֶלָּא בִּתְפִלָּה וּבְתַחֲנוּנִים, הֲדָא הוּא דִכְתִיב (שמות יד, טו): וַיֹּאמֶר ה' אֶל משֶׁה מַה תִּצְעַק אֵלָי. וְשָׁאַף צַמִּים חֵילָם, מִי דָחַק בְּמָמוֹנוֹ שֶׁל פַּרְעֹה, משֶׁה וְכָל הַמְצֻמָּתִין לוֹ. דָּבָר אַחֵר, אֲשֶׁר קְצִירוֹ, זֶה סִיחוֹן וְעוֹג. רָעֵב יֹאכֵל, זֶה משֶׁה. וְאֶל מִצִּנִּים יִקָּחֵהוּ (במדבר כא, לד): וַיֹּאמֶר ה' אֶל משֶׁה אַל תִּירָא אֹתוֹ. וְשָׁאַף צַמִּים חֵילָם, מִי דָחַק בְּמָמוֹנָן שֶׁל סִיחוֹן וְעוֹג, משֶׁה וְאַהֲרֹן וְכָל הַמְצֻמָּתִין לוֹ. דָּבָר אַחֵר, אֲשֶׁר קְצִירוֹ, זֶה סִיסְרָא. רָעֵב יֹאכֵל, זֶה דְבוֹרָה וּבָרָק. וְאֶל מִצִּנִּים יִקָּחֵהוּ (שופטים ה, כ): מִן שָׁמַיִם נִלְחָמוּ. וְשָׁאַף צַמִּים חֵילָם, מִי דָחַק עַל מָמוֹנוֹ שֶׁל סִיסְרָא, דְּבוֹרָה וּבָרָק וְכָל הַמְצֻמָּתִים לָהֶם. דָּבָר אַחֵר, אֲשֶׁר קְצִירוֹ, זֶה סַנְחֵרִיב. רָעֵב יֹאכֵל, זֶה יְשַׁעְיָהוּ וְחִזְקִיָּה. וְאֶל מִצִּנִּים יִקָּחֵהוּ (דברי הימים ב לב, כ): וַיִּתְפַּלֵּל יְחִזְקִיָּהוּ הַמֶּלֶךְ וִישַׁעְיָהוּ בֶן אָמוֹץ הַנָּבִיא. וְשָׁאַף צַמִּים חֵילָם, מִי דָחַק בְּמָמוֹנוֹ שֶׁל סַנְחֵרִיב יְשַׁעְיָהוּ וְחִזְקִיָּהוּ וְכָל הַמְצֻמָּתִין לְהוֹן. דָּבָר אַחֵר, אֲשֶׁר קְצִירוֹ, זֶה הָמָן. רָעֵב יֹאכֵל, זֶה מָרְדְּכַי וְאֶסְתֵּר. וְאֶל מִצִּנִּים יִקָּחֵהוּ (אסתר ד, ג): שַׂק וָאֵפֶר יֻצַּע לָרַבִּים. וְשָׁאַף צַמִּים חֵילָם, מִי דָחַק בְּמָמוֹנוֹ שֶׁל הָמָן הָרָשָׁע, מָרְדְּכַי וְאֶסְתֵּר וְכָל הַמְצֻמָּתִין לָהֶן. דָּבָר אַחֵר, אֲשֶׁר קְצִירוֹ, אֵלּוּ שְׁלשִׁים וְאֶחָד מְלָכִים. רָעֵב יֹאכֵל, זֶה יְהוֹשֻׁעַ. וְאֶל מִצִּנִּים יִקָּחֵהוּ, לֹא בְזַיִן וְלֹא בְמָגֵן אֶלָּא בִּתְפִלָּה וְתַחֲנוּנִים, שֶׁנֶּאֱמַר (יהושע ז, י): וַיֹּאמֶר ה' אֶל יְהוֹשֻׁעַ קֻם לָךְ. וְשָׁאַף צַמִּים חֵילָם, מִי דָחַק בְּמָמוֹנָן שֶׁל שְׁלשִׁים וְאֶחָד מְלָכִים, יְהוֹשֻׁעַ וְכָל הַמְצֻמָּתִין לוֹ. וּמֵאֵיזֶה זְכוּת זָכוּ יִשְׂרָאֵל לִירַשׁ הָאָרֶץ, הֱוֵי אוֹמֵר בִּזְכוּת מִצְוַת הָעֹמֶר, דִּכְתִיב גַּבֵּיהּ כִּי תָבֹאוּ. לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם: כִּי תָבֹאוּ אֶל הָאָרֶץ וּקְצַרְתֶּם אֶת קְצִירָהּ וַהֲבֵאתֶם אֶת עֹמֶר.
Another matter, “You shall bring a sheaf [omer]” – that is what is written: “His harvest, the hungry eat” (Job 5:5). “His harvest,” this is Nimrod. “The hungry eat,” this is Abraham our patriarch, of blessed memory.11The midrash is alluding to the story in which Abraham pursued and defeated the four powerful kings who had conquered Sodom and taken Lot captive (see Genesis 14). The Sages identify Amraphel, leader of those kings, with Nimrod (see Bereishit Rabba 42:4). “And put into baskets [ve’el metzinim]” (Job 5:5) – not with weapons and not with shields, but rather, with prayer and supplications.12Ve’el metzinim is expounded to mean ve’al tzina, meaning, without a shield. That is what is written: “Abram heard that his brother had been taken captive, and he marshaled his retainers, born in his house, three hundred and eighteen” (Genesis 14:14). Reish Lakish said in the name of bar Kappara: It was only Eliezer, as the name of Eliezer is three hundred and eighteen.13When the verse states that Abram took three hundred and eighteen men, it really means that he took only his servant Eliezer, as the numerical value of the name Eliezer is three hundred and eighteen. “The thirsty imbibe their wealth” (Job 5:5); who appropriated all Nimrod’s wealth? Abraham and all who joined him.
Another matter, “his harvest,” this is Pharaoh. “The hungry eat,” this is Moses. “And put into baskets [ve’el metzinim],” not with weapons and not with shields, but rather, with prayer and supplications. That is what is written: “The Lord said to Moses: Why are you crying out to Me?” (Exodus 14:15). “The thirsty imbibe their wealth” – who appropriated all Pharaoh’s wealth? Moses and all who joined him.
Another matter, “his harvest,” this is Siḥon and Og. “The hungry eat,” this is Moses. “And put into baskets [ve’el metzinim],” that is what is written: “The Lord said to Moses: Do not fear him” (Numbers 21:34).14Moses had been afraid of Og and had been praying for success in confronting him (see Maharzu). “The thirsty imbibe their wealth” – who appropriated all the wealth of Siḥon and Og? Moses, Aaron, and all who joined them.
Another matter, “his harvest,” this is Sisera. “The hungry eat,” this is Deborah and Barak. “And put into baskets [ve’el metzinim]” – “from the heavens they battled” (Judges 5:20).15The fact that the heavens battled Sisera is a result of the fact that Deborah and Barak had prayed for success. “The thirsty imbibe their wealth” – who appropriated all the wealth of Sisera? Deborah and Barak and all who joined them.
Another matter, “his harvest,” this is Sennacherib. “The hungry eat,” this is Isaiah and Hezekiah. “And put into baskets [ve’el metzinim]” – “King Hezekiah and the prophet Isaiah son of Amotz prayed” (II Chronicles 32:20). “The thirsty imbibe their wealth,” – who appropriated all the wealth of Sennacherib? Isaiah and Hezekiah and all who joined them.
Another matter, “his harvest,” this is Haman. “The hungry eat,” this is Mordekhai and Esther. “And put into baskets [ve’el metzinim]” – “Sackcloth and ashes were draped by the masses” (Esther 4:3).16It was customary to wear sackcloth and ashes on days of fasting and prayer. “The thirsty imbibe their wealth” – who appropriated all the wealth of Haman? Mordekhai and Esther and all who joined them.
Another matter, “his harvest,” these are the thirty-one kings [of Canaan]. “The hungry eat,” this is Joshua. “And put into baskets [ve’el metzinim]” – “The Lord said to Joshua: Arise” (Joshua 7:10).17Joshua had been praying to God for success (see Joshua 7:6–9). “The thirsty imbibe their wealth” – who appropriated all the wealth of the thirty-one kings? Joshua and all who joined him. By what merit did Israel inherit the land? One must say: It was due to the merit of the mitzva of the omer, in whose regard it is written: “When you come [to the land]” (Leviticus 23:10). Therefore, Moses cautions Israel and says to them: “When you come to the land…you shall bring a sheaf [omer].”
וְהֵנִיף אֶת הָעֹמֶר לִפְנֵי ה' (ויקרא כג, יא), וְכֵיצַד הָיָה מְנִיפוֹ, רַבִּי חָמָא בַּר עוּקְבָא בְּשֵׁם רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אָמַר, מוֹלִיךְ וּמֵבִיא מַעֲלֶה וּמוֹרִיד, מוֹלִיךְ וּמֵבִיא לְמִי שֶׁהָעוֹלָם כֻּלּוֹ שֶׁלּוֹ, מַעֲלֶה וּמוֹרִיד לְמִי שֶׁהָעֶלְיוֹנִים וְתַחְתּוֹנִים שֶׁלּוֹ. רַבִּי סִימוֹן בְּרַבִּי יְהוֹשֻׁעַ אָמַר מוֹלִיךְ וּמֵבִיא כְּדֵי לְבַטֵּל רוּחוֹת קָשׁוֹת, מַעֲלֶה וּמוֹרִיד כְּדֵי לְבַטֵּל טְלָלִים קָשִׁים.
“He shall wave the sheaf [omer] before the Lord, for acceptance on your behalf; on the day after the sabbath the priest shall wave it” (Leviticus 23:11).
“He shall wave the sheaf [omer] before the Lord.” How would he wave it? Rabbi Ḥama bar Ukva said in the name of Rabbi Yosei ben Rabbi Ḥanina: He would wave it to and fro and raise and lower it. He would wave it to and fro, to the One to Whom the entire world belongs. He would raise and lower it, to the One to whom the heavenly and the earthly belong. Rabbi Simon ben Rabbi Yehoshua said: He would wave it to and fro to eliminate harmful winds. He would raise and lower it to eliminate harmful dews.
אָמַר רַבִּי אָבוּן וְרַבִּי נְחֶמְיָה וְרַבִּי יַעֲקֹב בַּר אַבָּא בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ הִיא, רַבִּי יוֹחָנָן אוֹמֵר לְעוֹלָם אַל תְּהִי מִצְוַת הָעֹמֶר קַלָּה בְּעֵינֶיךָ שֶׁעַל יְדֵי מִצְוַת הָעֹמֶר זָכָה אַבְרָהָם לִירַשׁ אֶת אֶרֶץ כְּנַעַן, הֲדָא הוּא דִכְתִיב (בראשית יז, ח): וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ, עַל מְנָת (בראשית יז, ט): וְאַתָּה אֶת בְּרִיתִי תִּשְׁמֹר, וְאֵיזֶה זֶה מִצְוַת הָעֹמֶר. רֵישׁ לָקִישׁ אָמַר לְעוֹלָם אַל תְּהִי מִצְוַת הָעֹמֶר קַלָּה בְּעֵינֶיךָ, שֶׁעַל יְדֵי מִצְוַת הָעֹמֶר עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ, הֱוֵי אוֹמֵר בִּזְכוּת קֶמַח שְׂעוֹרִים. אָמַר רַבִּי אַבָּהוּ וְרַבִּי סִימוֹן וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, הִיא שֶׁעָמְדָה לָהֶם בִּימֵי גִדְעוֹן, שֶׁנֶּאֱמַר (שופטים ז, יג): וַיָּבֹא גִדְעוֹן וְהִנֵּה אִישׁ מְסַפֵּר לְרֵעֵהוּ חֲלוֹם וַיֹּאמֶר הִנֵּה חֲלוֹם חָלַמְתִּי וְהִנֵּה צְלִיל לֶחֶם שְׂעֹרִים, מַהוּ צְלִיל לֶחֶם שְׂעֹרִים, רַבָּנָן אָמְרֵי עַל שֶׁצָּלַל עֲלֵיהֶם אוֹתוֹ הַדּוֹר מִן הַצַּדִּיקִים, וּבִזְכוּת מָה נִצֹּלוּ, בִּזְכוּת לֶחֶם שְׂעוֹרִים, וְאֵיזוֹ זוֹ מִצְוַת הָעֹמֶר, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן הִיא שֶׁעָמְדָה לָהֶם בִּימֵי חִזְקִיָּהוּ, הֲדָא הוּא דִכְתִיב (ישעיה ל, לב): וְהָיָה כֹּל מַעֲבַר מַטֵּה מוּסָדָה אֲשֶׁר יָנִיחַ ה' עָלָיו בְּתֻפִּים וּבְכִנֹּרוֹת וּבְמִלְחֲמוֹת תְּנוּפָה נִלְחַם בָּם, וְכִי יֵשׁ מִלְחֶמֶת תְּנוּפָה בְּאוֹתוֹ הַדּוֹר, הֱוֵי אוֹמֵר זוֹ מִצְוַת הָעֹמֶר. וְרַבָּנָן אָמְרוּ הִיא שֶׁעָמְדָה לָהֶם בִּימֵי יְחֶזְקֵאל, הֲדָא הוּא דִכְתִיב (יחזקאל ד, ט): וְאַתָּה קַח לְךָ חִטִּין וּשְׂעֹרִים. רַבִּי חָמָא בַּר רַבִּי חֲלַפְתָּא אָמַר רִבָּה בָּהֶן שְׂעוֹרִין. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר רִבָּה בָּהֶן דְּבָרִים שֶׁהֵן מְרִיצִין לִבְנֵי מֵעַיִם. וּשְׁמוּאֵל אָמַר תַּמָּן אָמְרִין עֲבַדִּין מִינֵיהּ לְכַלְבָּא וְלָא טָעֲמָא. שָׁאֲלָה מַטְרוֹנָא אַחַת אֶת רַבִּי יוֹסֵי אָמְרָה לוֹ כַּמָּה נִצְטָעֵר אוֹתוֹ צַדִּיק, כַּמָּה עֲבָדִים וְכַמָּה שְׁפָחוֹת יֵשׁ לוֹ וְהֵן מְפַסְּלִין בָּאֳכָלִין וּמַשְׁקִין שֶׁלּוֹ. אָמַר לָהּ כָּל כָּךְ לָמָּה לְהוֹדִיעֲךָ שֶׁכָּל זְמַן שֶׁיִּשְׂרָאֵל בְּצַעַר אַף הַצַּדִּיקִים הֲווֹן עִמָּהֶם בְּצַעַר. רַבִּי לֵוִי אָמַר הִיא שֶׁעָמְדָה לָהֶם בִּימֵי הָמָן, דְּאָמַר רַבִּי לֵוִי כֵּיוָן שֶׁרָאָה מָרְדְּכַי אֶת הָמָן בָּא כְּנֶגְדוֹ וְהַסּוּס בְּיָדוֹ, אָמַר דּוֹמֶה אֲנִי שֶׁאֵין רָשָׁע זֶה בָּא אֶלָּא לְהָרְגֵנִי, וַהֲווֹן תַּלְמִידָיו יָתְבִין תָּנְיָין קָמוֹי, אָמַר לָהֶם עִמְדוּ וּבִרְחוּ שֶׁמָּא תִּכָּווּ בְּגַחַלְתִּי. אֲמָרוּ לֵיהּ בֵּין לִקְטֹל בֵּין לְחַיֵּי אֲנַן עִמָּךְ וְלָא נִשְׁבְּקָךְ, מֶה עָשָׂה נִתְעַטֵּף בְּטַלִּיתוֹ וְעָמַד בִּתְפִלָּה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְתַלְמִידוֹי יָתְבִין תָּנְיָן, אָמַר לָהֶם בַּמֶּה אַתֶּם עוֹסְקִים, אָמְרוּ לוֹ בְּמִצְוַת הָעֹמֶר שֶׁהָיוּ יִשְׂרָאֵל מַקְרִיבִין בַּמִּקְדָּשׁ בַּיּוֹם הַזֶּה. אֲמַר לְהוֹן הָדֵין עֻמְרָא בְּמַאי הֲוָה דִּדְהַב אוֹ דִכְסַף, אֲמָרוּ לוֹ דִּשְׂעוֹרִין. אֲמַר לְהוֹן וְכַמָּה הֲוָת טִימֵי דִידֵיהּ בַּעֲשָׂרָה קַנְטְרִין, אָמְרִין לֵיהּ סַגִּין בְּעַשְׂרָה מָנִין. אֲמַר לְהוֹן קוּמוּ דְּנִצְחוּ עֲשֶׂרֶת מִנְּכוֹן לַעֲשֶׂרֶת אֲלָפִים קַנְטַרְיָא דְכַסְפָּא. כֵּיוָן דְּשָׁמְעַת אֶסְתֵּר כֵּן אֲפַקַת כָּרוֹז בְּכָל מְדִינְתָּא וְאָמְרָה לָא יִפְתַּח בַּר נַשׁ חֲנוּת בְּגוֹ שׁוּקָא, כָּל עַמָא יִפְקוּן לְהוֹן, פְּרָטֵי דִיהוּדָאי בָּעֵי לְמִצְטַלְבָא. כֵּיוָן דַחֲסַל מִן מַצְלֵי אֲמַר הָמָן לְמָרְדְּכַי לְבוֹשׁ הָדֵין פּוֹרְפִּירָא וְהַב הָדֵין כְּלִילָא עַל רֵישָׁךְ וְסַק רְכוּב הָדֵין סוּסְיָא. אֲמַר לֵיהּ שׁוֹטֶה שֶׁבָּעוֹלָם לֵית אַתְּ יָדַע דַּאֲנָא מִן שַׂקָּא וּמִן קִטְמָא, אִית בַּר נָשׁ לָבֵישׁ פּוֹרְפִּירָא דְמַלְכָּא דְּלָא סָחֵי, מָה אַתְּ בָּעֵי לִבְזוּיֵיא לְמַלְכוּתָא. אָזַל בְּדִיל בַּלָּנָאי וְלָא אַשְׁכְּחֵיהּ, מַה עֲבַד אֲסַר מָטֵי וֶסְתֵּיהּ וְעָל מַזְגֵיהּ וְקַנְחֵיהּ, וְעָל אַסְחֵיהּ. כֵּיוָן דַּחֲסַל לָבַשׁ פּוֹרְפִּירָא. אֲמַר לוֹ הַב הָדֵין כְּלִילָא דְמַלְכָּא בְּרֵאשָׁךְ, אֲמַר לֵיהּ אִית בַּר נָשׁ יָהֵיב כְּלִילָא דְמַלְכָּא בְּרֵישֵׁיהּ וְלָא מְסַפַּר, מִפְּנֵי מָה אַתְּ בָּעֵי לִבְזוּיֵיא לְמַלְכוּתָא. אָזַל בְּגִין סַפָּרָא וְלָא אַשְׁכְּחֵיהּ, מָה עֲבֵיד אַפֵּיק מָאנֵי סַפּוּרְיֵהּ וִיתֵיב וּמְסַפַּר לֵיהּ, עַד דַּהֲוֵי יָתֵיב וּמְסַפַּר לֵיהּ שָׁרֵי מַתְנַח, אֲמַר לֵיהּ מַה לָּךְ, אֲמַר לֵיהּ וַוי לֵיהּ לְהַהוּא גַבְרָא מָה אָתָא עֲלוֹי, מַאן דְּעָבֵיד קוֹמוּס בְּגָרוֹן, מַאן דְּעָבֵיד קוֹמוּס קָלָטוֹר, מַאן דְּעָבֵיד מַנִּסְטָאר פָּלָטִין, אִתְעֲבֵיד בַּלָּנָאי וְסַפָּר. אֲמַר וְלֵינָא חַכִּים לַאֲבוּהָ דְּהַהוּא גַבְרָא שְׁחִיק טְמַיָּא בִּכְפַר קְרִינוּס בַּלָּנָאי וְסַפָּר וְאִלֵּין אִינוּן מָאנַיָא סַפּוֹרַיָּה, כֵּיוָן דַּחֲסַל מִן מְסַפְּרָא לֵיהּ, אֲמַר לֵיהּ קוּם רְכוֹב עַל הָדֵין סוּסְיָא, אֲמַר לֵיהּ לֵית בִּי כֹּחַ דַּאֲנָא גְבַר סָב, אֲמַר וְלֵית אֲנָא גְבַר סַב, אֲמַר לֵיהּ וְלָאו אַתְּ גָּרַמְתְּ לְנַפְשָׁךְ, אֲמַר לֵיהּ קוּם דַּאֲנָא מֵימִיךְ לָךְ קְדַל וּדְרוֹס עָלַי וְסוּק וּרְכוֹב הָדֵין סוּסְיָא לִמְקַיְמָא עֲלֵיכוֹן מַה דַּאֲמַר כְּתָבְכוֹן (דברים לג, כט): וְיִכָּחֲשׁוּ אֹיְבֶיךָ לָךְ וְאַתָּה עַל בָּמוֹתֵימוֹ תִדְרֹךְ. כֵּיוָן שֶׁרָכַב עַל הַסּוּס הִתְחִיל מְקַלֵס לְהַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר (תהלים ל, ב ד): אֲרוֹמִמְךָ ה' כִּי דִלִּיתָנִי, ה' אֱלֹהָי שִׁוַּעְתִּי אֵלֶיךָ וַתִּרְפָּאֵנִי ה' הֶעֱלִיתָ מִן שְׁאוֹל נַפְשִׁי. תַּלְמִידָיו מָה אָמְרוּ (תהלים ל, ה ו): זַמְּרוּ לַה' חֲסִידָיו וְהוֹדוּ לְזֵכֶר קָדְשׁוֹ כִּי רֶגַע בְּאַפּוֹ וגו'. אוֹתוֹ רָשָׁע מַהוּ אוֹמֵר (תהלים ל, ז ח): וַאֲנִי אָמַרְתִּי בְשַׁלְּוִי וגו' ה' בִּרְצוֹנְךָ הֶעֱמַדְתָּה לְהַרְרִי עֹז. אֶסְתֵּר מָה אָמְרָה (תהלים ל, ט י): אֵלֶיךָ ה' אֶקְרָא, מַה בֶּצַע בְּדָמִי בְּרִדְתִּי אֶל שָׁחַת הֲיוֹדְךָ עָפָר הֲיַגִיד אֲמִתֶּךָ. יִשְׂרָאֵל מָה אָמְרוּ (תהלים ל, יא יב): שְׁמַע ה' וְחָנֵנִי, הָפַכְתָּ מִסְפְּדִי לְמָחוֹל לִי. אָמַר רַבִּי פִּנְחָס וּבִקְרִיאַת שְׁמַע הָיָה עוֹסֵק וְלֹא הִפְסִיק, שֶׁנֶּאֱמַר (תהלים ל, יג): לְמַעַן יְזַמֶּרְךָ כָבוֹד.
Rabbi Avun, Rabbi Neḥemya, and Rabbi Yaakov bar Abba said in the name of Rabbi Yehuda ben Rabbi Simon: It is a dispute between Rabbi Yoḥanan and Rabbi Shimon ben Lakish. Rabbi Yoḥanan says: Let the mitzva of the omer not be insignificant in your eyes, as by means of the mitzva of the omer, Abraham merited to inherit the land of Canaan. That is what is written: “I will give to you and to your offspring after you” (Genesis 17:8) – provided that “you will observe My covenant” (Genesis 17:9). Which is that? It is the mitzva of the omer. Reish Lakish said: Let the mitzva of the omer not be insignificant in your eyes, as by means of the mitzva of the omer, the Holy One blessed be He made peace between a man and his wife. That is to say: Due to the merit of barley flour.18Barley flour is the primary component in the omer offering, as well as in the flour offering of the sota. The sota ritual is intended to restore trust and peace between husband and wife.
Rabbi Abahu, Rabbi Simon, and Rabbi Yehoshua ben Levi said: It was this that stood them in good stead in the days of Gideon, as it is stated: “Gideon came, and behold, a man was relating a dream to another, saying: Behold, I dreamed a dream, and behold, a loaf of barley bread [tzelil leḥem seorim] [was tumbling in the camp of Midyan, and it came to a tent and struck it, and it fell, and it overturned it, and the tent fell]” (Judges 7:13). What is tzelil leḥem seorim? The Rabbis said: It is because that generation became clear [tzalal] of the righteous. By what merit were they saved? It was by the merit of the barley bread. What is that? It is the mitzva of the omer.
Rabbi Shmuel bar Naḥman said: It was this that stood them in good stead in the days of Hezekiah. That is what is written: “It will be that with the passage of the staff on every established place that the Lord will place upon it, there will be drums and harps, and He will wage war against them with the waving of the hand [tenufa]” (Isaiah 30:32). Was there a war involving the waving of the hand in that generation?19Hezekiah and the people were passive and God smote the Assyrian camp (see II Kings chapter 19). You must say it is the mitzva of the omer.20They were saved in the merit of the mitzva of the omer offering, which is waved before being offered on the altar.
The Rabbis say: It was this that stood them in good stead in the days of Ezekiel. That is what is written: “You, take for you wheat and barley, [beans and lentils, millet and spelt, and put them in one vessel, and make them for you into bread]” (Ezekiel 4:9). Rabbi Ḥama bar Rabbi Ḥalafta said: He included a large proportion of barley.21The verse shortly after the one cited here states: “You shall eat them as barley cakes” (Ezekiel 4:12), implying that barley was the most significant ingredient. Rabbi Shmuel bar Naḥman said: He included a large proportion of items that quicken the function of the intestines. Shmuel said: There22In the Land of Israel. they say: They prepared it for the dog, but it did not taste it. A certain noblewoman asked Rabbi Yosei, she said to him: ‘How much did that righteous one suffer! How many servants and maidservants did he have, who would prepare him food and drink.’23Ezekiel was used to eating high quality food, yet now he had to eat the low quality bread described above. He said to her: ‘Why to that extent? It is to inform you that as long as Israel is suffering, the righteous among them are with them in suffering.’
Rabbi Levi said: It was this that stood them in good stead in the days of Haman, as Rabbi Levi said: When Mordekhai saw Haman approaching him with the horse in his hand, he said: ‘It seems to me that this wicked one is coming only to kill me.’ His students were sitting and studying before him. He said to them: ‘Get up and flee so that you will not be burned in my coal.’ They said to him: ‘Whether for death or for life, we are with you and we will not forsake you.’ What did he do? He wrapped himself in his prayer shawl and stood in prayer before the Holy One blessed be He, and his students were sitting and studying. [Haman] said to them: ‘In what are you engaged?’ They said to him: ‘In the mitzva of the omer that Israel would offer in the Temple on this day.’ He said to them: ‘That omer, what was it, of gold or of silver?’ They said to him: ‘Of barley.’ He said to them: ‘What was its monetary value, ten silver kantars?’24A kantar is the equivalent of a silver talent. They said: ‘Ten maot was sufficient.’25This was a very small sum of money. He said to them: ‘Arise, as the ten [maot] of yours have overcome ten thousand silver kantars.’
When Esther heard this,26When she heard that Ahasuerus had commanded Haman to lead Mordekhai through the city on a royal horse as a sign of honor. she dispatched a herald throughout the city and said: ‘Let no person open his store in the marketplace, let all the people go outside, a leader of the Jews must be hanged.’ When [Mordekhai] finished praying, Haman said to Mordekhai: ‘Don this royal garment, place this crown on your head, and go up and ride this horse.’ He said to him: ‘You great fool, do you not know that I have come from sackcloth and ashes? Is there any person who would wear the king’s royal garment who did not bathe? What, do you seek to demean the kingdom?’ [Haman] went for a bathhouse attendant but did not find one. What did he do? He tied the filthy garment on himself, warmed the water and scrubbed the bath and went in and bathed him. When [Mordekhai] finished, he donned the royal garment. [Haman] said to him: ‘Place this crown of the king on your head.’ He said to him: ‘Is there a person who would place the king’s crown on his head without a haircut? Why do you seek to demean the kingdom?’ [Haman] went for a barber but did not find him. What did he do? He took the haircutting tools and sat and cut his hair.
While he was sitting and cutting his hair, he began sighing. [Mordekhai] said to him: ‘What [ails] you?’ He said: ‘Woe unto this person what has befallen him. The one who appointed court officials, the one who appointed officers, the one who appointed palace officials, should become a bathhouse attendant and a barber?’ He said: ‘Do I not know the father of this man,27Haman. may his bones be crushed, who was a bathhouse attendant and a barber in the village of Kerinus, and these are his haircutting implements?’28Mordekhai reminded Haman that his father had served as a barber and bathhouse attendant, therefore this was befitting Haman’s true, lowly background.
When he finished cutting his hair, he said to him: ‘Go up and ride this horse.’ He said to him: ‘I do not have the strength, as I am an old man.’ He said to him: ‘Am I not an old man?’ He said to him: ‘But did you not bring it upon yourself?’ He said to him: ‘Stand, I will lower my neck for you, step on me, and go up and ride the horse,’ in fulfillment of what is stated in your Bible: “Your enemies will deceive you and you will tread on their backs”’ (Deuteronomy 33:29).
When he was riding on the horse, he began lauding the Holy One blessed be He: “I extol You, Lord, for You lifted me… Lord my God, I cried out to You, and You healed me. Lord, You lifted my soul from the grave” (Psalms 30:2–4). What did his students say? “Sing to the Lord, His pious ones, and give thanks in remembrance of His holy name. For His anger is but a moment…” (Psalms 30:5–6). What did that wicked one [Haman] say? “I had said in my tranquility: [I will never stumble]. Lord, by Your will You put in place mighty mountains; [You hid Your face, and I was terrified]” (Psalms 30:7–8). What did Esther say? “To You, Lord, I called…. What gain is in my blood, in my descending into the pit? Can the dust thank You? Can it declare Your truth?” (Psalms 30:9–10). What did Israel say? “Hear me, Lord, and be gracious to me…. You transformed my mourning into dancing” (Psalms 30:11–12). Rabbi Pinḥas said: He was engaged in the reciting of Shema and he did not stop,29Rabbi Pinḥas asserts that when Haman first came for Mordekhai, Mordekhai was reciting the morning Shema and that he continued without interruption. as it is stated: “So that he may sing praises of glory [unceasingly to You. Lord my God, I will give thanks to You forever]” (Psalms 30:13).