“The Lord spoke to Moses at Mount Sinai, saying” (Leviticus 25:1). “If you sell a sale item to your counterpart, or acquire from the hand of your counterpart, you shall not wrong one another” (Leviticus 25:14). “The Lord spoke to Moses…if you sell a sale item to your counterpart.” That is what is written: “Death and life are in the power of the tongue” (Proverbs 18:21). Aquila translated it regarding a spoon-knife; death from here and life from there.1Soldiers had a tool which consisted of a knife on one side, with which they could attack and kill their enemies, and a spoon on the other side, with which they would eat (Rabbi David Luria). Bar Sira said: If one has a coal before him, if he blows on it, it burns; if he spits on it, it is extinguished.2With one act of propulsion from the mouth, one can either cause the coal to burn more intensively and destructively, or one can extinguish it. Rabbi Yanai said: If there was an untithed loaf; if one ate it before he tithed it, death is in the power of the tongue. If he tithed it and ate it, life is in the power of the tongue. Rabbi Ḥiyya bar Abba said: If there was a basket of figs before him; if one ate it before he tithed it, death is in the power of the tongue. If he tithed it and ate it, life is in the power of the tongue. Rabbi Shimon ben Gamliel said to Tavi his servant: ‘Go out and purchase a good cut of meat for me from the market.’ He went out and purchased tongue for him. He said to him: ‘Go out and purchase a bad cut of meat for me from the market.’ He went out and purchased tongue for him. He said to him: ‘What is this, that when I said to you: Purchase a good cut of meat, you bought me tongue, and when I said to you: Purchase a bad cut of meat, you bought me tongue?’ He said to him: ‘Good comes from it and bad comes from it. When it is good, there is nothing better than it. When it is bad, there is nothing worse than it.’ Rabbi [Yehuda HaNasi] made a feast for his disciples. He brought soft tongues and hard tongues before them. They began selecting the soft ones and leaving the hard ones. He said to them: ‘Know what you are doing; just as you are selecting the soft and leaving the hard, so your tongues should be soft toward one another.’ Therefore, Moses cautions Israel: “If you sell a sale item.”3The verse concludes “you shall not wrong one another,” and an upcoming verse similarly states “you shall not wrong one another” (Leviticus 25:17). The Sages interpreted one verse as prohibiting financial exploitation, and the other as prohibiting verbal abuse (see Bava Metzia 58b). The midrash is referencing that interpretation.
Another matter, “if you sell a sale item…[you shall not wrong [tonu] one another]” – that is what is written: “Behold, the Lord standing beside a level [anakh] wall” (Amos 7:7), beside a wall of exploitation [deunita].4This wall represented the great separation between God and Israel due to the sins of people exploiting one another (Maharzu). “With a plumb line in His hand” (Amos 7:7), like a creditor standing with a promissory note in his hand.5The term plumb line [anakh] is interpreted here to mean “your promissory note [onakh]” (Maharzu). Similarly, “a new king arose” (Exodus 1:8), like a creditor standing with a promissory note in his hand.6Demanding payment of what God said to Abram:“Know, that your descendants will be strangers in a land that is not theirs, and they shall be enslaved to them and they shall oppress them” (Genesis 15:13). Similarly: “The Lord said to me: What do you see, Amos? I said: A plumb line [anakh]” (Amos 7:8). This is the Great Sanhedrin, whose number is anakh.7Alef – 1, nun – 50, kaf – 20 = 71, the number of judges in the Sanhedrin. “The Lord said: Behold, I am placing a plumb line” (Amos 7:8). Rabbi Yehuda ben Rabbi Simon said: This pot is sustained only by means of its tin coating [anakha]. So, the Holy One blessed be He said: ‘I will give you a protective coating of suffering in this world,8The suffering imposed on the Jewish people causes them to repent, and also removes liability for their sins so they can benefit from the World to Come. but in the World to Come, “I will not continue to be enraged by them any longer”’ (Amos 7:8). Rabbi Yitzḥak ben Elazar and Rabbi Tavyomei in the name of Rabbi Yirmeya: Regarding all [other] iniquities it is written: “[Who is a God like You,] who pardons iniquity?” (Micah 7:18), but here it is written: “I will not continue to forbear them any longer” (Amos 7:8).
“I saw the Lord standing upon the altar [mizbe’aḥ]” (Amos 9:1); He was standing over the generation to slaughter it [lezovḥo]. “He said: Strike the apex and the thresholds will quake” (Amos 9:1); “strike the apex,” this is Josiah; “and the thresholds will quake,” these are his legal advisers. “Shatter those [uvtzaam] who are at the head of them all” (Amos 9:1); Rabbi Shimon bar Abba in the name of Rabbi Yoḥanan: This is analogous to a se’a container that was filled with iniquities. Which of them prosecutes? It is robbery.9If one has a full slate of sins, the sin that most directly causes one to be prosecuted in heaven is robbery. This is derived because the word betza, which is the root word of the term uvtzaam, can mean ill-gotten monetary gain (see, e.g., Judges 5:19). Rabbi Yudan in the name of Rabbi Yoḥanan: This is analogous to people among whom were those who engage in idolatry, sexual immorality, and bloodshed; yet robbery is equivalent to them all. Rabbi Yaakov bar Idi in the name of Rav Aḥa: Ezekiel enumerated twenty-four sins, and of them all, he concluded only with robbery. That is what is written: “Behold, I struck My hand due to your ill-gotten gain” (Ezekiel 22:13). Therefore, Moses cautioned Israel: “If you sell a sale item...[you shall not wrong one another].”
That is what is written:10The following exposition is based on the words “you shall not wrong one another.” The midrash now understands this phrase as referring to verbal abuse or the insulting of another individual (Etz Yosef). “The children of Israel did in accordance with everything that the Lord commanded Moses, so they encamped according to their banners” (Numbers 2:34). Where was Aaron? Rabbi Yehoshua bar Neḥemya, Rabbi Levi bar Ḥayata, and Rabbi Abba in the name of Rabbi Ḥiyya bar Abba: When he came to establish their lineage, they abused him verbally, saying to him: ‘You are establishing our lineage? Before you come to establish our lineage, go and establish the lineage of your sons. Elazar your son, to whom is he married? Is it not to the daughter of Putiel?’11The midrash asserts that Putiel is another name for Yitro, who was an idolator (see Shemot Rabba 7:5). That is what is written: “Elazar, son of Aaron, took from the daughters of Putiel” (Exodus 6:25). When the Holy One blessed be He saw that they were disparaging him, He began establishing his lineage. That is what is written: “Pinḥas son of Elazar son of Aaron the priest” (Numbers 25:11); priest son of a priest, zealot son of a zealot, one who turned back wrath son of one who turned back wrath, as it is stated: “Has turned back My wrath…therefore, say: Behold, I am giving him […a covenant of eternal priesthood, because he was zealous for his God and he atoned for the children of Israel]” (Numbers 25:11–13). That is why the Holy One blessed be He accorded precedence to the honor of Aaron relative to the honor of Moses. That is what is written: “These are the descendants of Aaron and Moses” (Numbers 3:1)12This verse immediately follows the verse cited earlier in this exposition, from Numbers 2:34. – it is not written here Moses and Aaron, but rather, Aaron and Moses. Therefore, Moses cautioned Israel: “If you sell a sale item.”
Another matter, “if you sell a sale item” – that is what is written: “Aviya and his people smote them a great blow” (II Chronicles 13:17).13Aviya, King of Judah, led his soldiers in battle against the forces of Yerovam, King of Israel. The Judean forces overwhelmed the Israelite forces. What is “a great blow”? Rabbi Abba bar Kahana said: It is that he marred the facial features of Israel. That is what is written: “The features of their faces speak against them” (Isaiah 3:9). Shmuel bar Ami said: It is that he deployed guards for three days until their form deteriorated, as we learned there: One may testify only about the countenance of the face with the nose, even though there are distinguishing marks on his body and his personal belongings…and one may testify only up to three days.14Mishna Yevamot 16:3. The mishna addresses one’s ability to recognize a corpse in order to be able to testify that a man has died, thus allowing his wife to remarry. By marring the facial features of the corpses, or by deploying guards so that no one could approach them for three days, Aviya ensured that the wives of the dead Israelite soldiers would remain unable to remarry. That is what is written: “Yerovam did not gain strength again in the days of Aviya; and the Lord afflicted him” (II Chronicles 13:20). Rabbi Shmuel bar Naḥmani said: Do you think that Yerovam was afflicted? It was none other than Aviya who was afflicted. Why was he afflicted? Rabbi Yoḥanan, Reish Lakish, and the Rabbis, Rabbi Yoḥanan said: Because he humiliated them in public. That is what is written: “You are a great multitude, and with you are the golden calves that Yerovam made for you for gods” (II Chronicles 13:8). Reish Lakish said: Because he demeaned Aḥiya the Shilonite by calling him wicked. That is what is written: “Idle and wicked men gathered around him” (II Chronicles 13:7). The Rabbis said: Because he happened upon idol worship and he did not eradicate it. That is what is written: “Aviya pursued Yerovam and he conquered cities from him, Beit El…” (II Chronicles 13:19), and it is written: “He placed one in Beit El” (I Kings 12:29).15Yerovam had fashioned two golden calves for the Israelites to worship, one of which was stationed in Beit El; see I Kings 12:28–29. The matters can be inferred a fortiori: If the verse indicates a punishment of a king for having insulted a fellow king; one who insults his counterpart, all the more so. Therefore, Moses cautioned Israel: “If you sell a sale item to your counterpart, or acquire from the hand of your counterpart, [you shall not wrong one another].”
Another matter, “if you sell a sale item” – Rabbi Ḥiyya son of Rabbi Ada of Yafo said: “If you sell” – you are destined to be sold to the nations of the world,16He reads the expression “If you sell [timkeru]” as though it were vocalized differently, giving a meaning of “when you are sold [timakhru].” but you should be partners with your Creator, just as Ḥananya, Mishael, and Azarya were, who said to Nebuchadnezzar: “We have no need to reply to you in this matter…Behold our God, whom we worship…He is able to save us…Behold, if not, let it be known to you, king, [that we will not worship your gods, and we will not prostrate ourselves to the golden image that you have erected]” (Daniel 3:16–18). “Nebuchadnezzar spoke, saying to them: Hatzeda, Shadrakh, Meshakh, and Aved Nego, [you do not worship my gods, and you do not prostrate yourselves to the golden image that I have erected?]” (Daniel 3:14). What is hatzeda? Rabbi Abba bar Kahana said: Truth.17As in Numbers 35:22, tzediya, which means intent or truth. Rabbi Yosei ben Rabbi Ḥanina said: Emptiness [tzadu]. What, have you come to render my idol worship emptiness? The translation of “emptiness and disorder” (Genesis 1:2) is tzadeya. Rabbi Yoḥanan said two [statements], Rabbi Yehuda ben Rabbi Simon said two, Shmuel bar Naḥman said two, and the Rabbis said one. Rabbi Yoḥanan said two [statements]: He said to them:18Nebuchadnezzar said to Ḥananya, Mishael, and Azarya. ‘Does not the source of idol worship come from you? Is it not written: “And their idols from Jerusalem and Samaria” (Isaiah 10:10), and you have come here to render my idol worship emptiness?’ Rabbi Yoḥanan said another: He said to them: ‘When you were in your land you would send to us and acquire nails, hair, and bones of idol worship in order to carve them, to realize what is written: “Idols of the Chaldeans engraved with vermilion” (Ezekiel 23:14), and you come here to render my idol worship emptiness?’ Rabbi Yehuda ben Rabbi Simon said two [statements]: [Nebuchadnezzar] said to them: ‘When you were in your land, you would divide into sects for idol worship, just as it says: “You made your beauty an abomination and spread your legs for every passerby” (Ezekiel 16:25), and you come here to render my idol worship emptiness?’ Rabbi Yehuda ben Rabbi Simon said another. He said to them: ‘When you were in your land, you would gather in multitudes for idol worship.’ That is what is written: “The sound of a peaceful multitude was within it” (Ezekiel 23:42). “Muva’im” (Ezekiel 23:42) – from Canossa, “Sava’im”(Ezekiel 23:42) – exceedingly inebriated. “They put bracelets on their hands” (Ezekiel 23:42), Rabbi Yehuda ben Rabbi Simon said: Prostitutes, just as it says: “I said of one who is labala by adulteries” (Ezekiel 23:43). What is labala? Aquila translated: A worn-out prostitute. Rabbi Yehuda ben Rabbi Simon said: Labala is nothing other than an expression of idol worship, just as it says: “I will reckon with Bel19This is the name of an idol. in Babylon” (Jeremiah 51:44). ‘And you come here to render my idol worship emptiness?’ Rabbi Shmuel bar Naḥmani said two [statements]: [Nebuchadnezzar] said to them: ‘Your idol worship was of silver and gold, just as it says: “Their silver and their gold they made into idols for themselves” (Hosea 8:4), but my idol worship is pure gold in its entirety.’ That is what is written: “King Nebuchadnezzar made an image [of gold]” (Daniel 3:1). ‘And you come here to render my idol worship emptiness?’ Rabbi Shmuel bar Naḥmani said another. [Nebuchadnezzar] said to them: ‘Did Moses not write for you in the Torah: “You will serve gods [elohim] there, the handiwork of man”?’ (Deuteronomy 4:28). They said: ‘My lord the king, it is not to prostrate ourselves, but rather, to pay tribute with land taxes, produce taxes, animal taxes, and head taxes,’ as Rabbi Shmuel bar Naḥman said: There they call kings elohim.20Nebuchadnezzar argued that they should serve his gods, in accordance with the verse in Deuteronomy. They responded that the verse means they will serve the kings of the lands where they are exiled, as the term elohim can refer to kings. “There” may refer to the land of Israel, or to Rome, which ruled the land of Israel at the time of Rabbi Shmuel bar Naḥman, or to Babylon. The Rabbis said one. [Nebuchadnezzar] said to them: ‘Did Jeremiah not write for you: “It will be the nation and the kingdom that will not serve Nebuchadnezzar [king of Babylon…with the sword and with famine and with pestilence I will reckon with that nation]”?’ (Jeremiah 27:8). He said to them: ‘Either you fulfill the beginning of this verse, or I will fulfill its end.’ Immediately, “Shadrakh, Meshakh, and Aved Nego spoke, saying to King Nebuchadnezzar, [we have no need to reply to you in this matter]” (Daniel 3:16). If “king,” why “Nebuchadnezzar,” if “Nebuchadnezzar,” why “king”? Rather, regarding tribute with land taxes, produce taxes, animal taxes, and head taxes, you are king over us, but for this matter that you are saying to us, you are Nebuchadnezzar, and Nebuchadnezzar is your name. You and a dog are equivalent for us. Nebuchadnezzar barks [navaḥ] like a dog, inflates like a leather jug [kad], and chirps [natzar] like a cricket. Immediately, he barked like a dog, inflated like a leather jug, and chirped like a cricket, as it is stated: “I keep the king's command [and the word of an oath to God]” (Ecclesiastes 8:2). Rabbi Levi said: I will keep the command of the King of kings, the Holy One blessed be He, the mouth that said to us at Sinai: “I am the Lord your God” (Exodus 20:2).21The implication is thus: I will keep the king’s command, but only if it does not contradict “the word of an oath to God,” i.e. any of God’s commandments. “And the word of an oath to God,” a reference to: “God spoke all these matters” (Exodus 20:1). “An oath to God,” a reference to: “You shall not take [the name of the Lord…in vain]” (Exodus 20:7), because in this world Israel is enslaved to the nations of the world, and in the future, what is written? “Kings will be your caregivers, and their princesses, your wet nurses” (Isaiah 49:23). For in this world the nations of the world torment Israel, but in the future, the Holy One blessed be He says: “I am destined to feed them from their own flesh and make them inebriated from their own blood, as from sweet wine” (Isaiah 49:26).22God will impose such a harsh famine on the wicked members of the nations of the world that they will eat their own flesh.
וַיְדַבֵּר ה' אֶל משֶׁה, וְכִי תִמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ (ויקרא כה, א יד), הֲדָא הוּא דִכְתִיב (משלי יח, כא): מָוֶת וְחַיִּים בְּיַד לָשׁוֹן, תַּרְגוּם עֲקִילַס, מִיצְטְרָא מָכִירִין, מָוֶת מִכָּאן וְחַיִּים מִכָּאן. בַּר סִירָא אָמַר הָיְתָה לְפָנָיו גַּחֶלֶת וְנָפַח בָּהּ וּבָעֲרָהּ, רָקַק בָּהּ וְכָבַת. אָמַר רַבִּי יַנַּאי הָיָה כִּכָּר טָבוּל, אֲכָלוֹ עַד שֶׁלֹּא עִשְּׂרוֹ, מָוֶת בְּיַד לָשׁוֹן. עִשְּׂרוֹ וַאֲכָלוֹ, חַיִּים בְּיַד לָשׁוֹן. אָמַר רַבִּי חִיָּא בַּר אַבָּא הָיְתָה לְפָנָיו כַּלְכָּלָה שֶׁל תְּאֵנִים, אֲכָלָהּ עַד שֶׁלֹּא עִשְּׂרָהּ, מָוֶת בְּיַד לָשׁוֹן. עִשְּׂרָהּ וַאֲכָלָהּ, חַיִּים בְּיַד לָשׁוֹן. אָמַר רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל לְטָבִי עַבְדֵיהּ פּוּק זְבֵין לִי צֵדוּ טָבָא מִן שׁוּקָא, נָפַק זָבַן לֵיהּ לִשָּׁן, אָמַר לֵיהּ פּוּק זְבֵין לִי צֵדוּ בִּישָׁא מִן שׁוּקָא, נָפַק זָבַן לֵיהּ לִשָּׁן. אֲמַר לֵיהּ מַהוּ דֵּין דְּכַד אֲנָא אָמַר לָךְ צֵדוּ טָבָא אַתְּ זָבַן לִי לִשָּׁן, וְכַד אֲנָא אֲמַר לָךְ צֵדוּ בִּישָׁא אַתְּ זָבַן לִי לִשָּׁן. אֲמַר לֵיהּ מִינָּהּ טָבְתָּא וּמִינָהּ בִּישְׁתָּא, כַּד הֲוָה טַב לֵית טָבָה מִנֵּיהּ, וְכַד בִּישׁ לֵית בִּישׁ מִנֵּיהּ. רַבִּי עָשָׂה סְעוּדָה לְתַלְמִידָיו, הֵבִיא לִפְנֵיהֶם לְשׁוֹנוֹת רַכִּים וּלְשׁוֹנוֹת קָשִׁים, הִתְחִילוּ בּוֹרְרִין בָּרַכִּים וּמַנִּיחִין הַקָּשִׁים, אָמַר לָהֶם דְּעוּ מָה אַתֶּם עוֹשִׂין כְּשֵׁם שֶׁאַתֶּם בּוֹרְרִין אֶת הָרַכִּין וּמַנִּיחִין אֶת הַקָּשִׁים כָּךְ יִהְיֶה לְשׁוֹנְכֶם רַךְ אֵלּוּ לָאֵלּוּ, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְכִי תִמְכְּרוּ מִמְכָּר.
“The Lord spoke to Moses at Mount Sinai, saying” (Leviticus 25:1).
“If you sell a sale item to your counterpart, or acquire from the hand of your counterpart, you shall not wrong one another” (Leviticus 25:14).
“The Lord spoke to Moses…if you sell a sale item to your counterpart.” That is what is written: “Death and life are in the power of the tongue” (Proverbs 18:21). Aquila translated it regarding a spoon-knife; death from here and life from there.1Soldiers had a tool which consisted of a knife on one side, with which they could attack and kill their enemies, and a spoon on the other side, with which they would eat (Rabbi David Luria). Bar Sira said: If one has a coal before him, if he blows on it, it burns; if he spits on it, it is extinguished.2With one act of propulsion from the mouth, one can either cause the coal to burn more intensively and destructively, or one can extinguish it.
Rabbi Yanai said: If there was an untithed loaf; if one ate it before he tithed it, death is in the power of the tongue. If he tithed it and ate it, life is in the power of the tongue. Rabbi Ḥiyya bar Abba said: If there was a basket of figs before him; if one ate it before he tithed it, death is in the power of the tongue. If he tithed it and ate it, life is in the power of the tongue.
Rabbi Shimon ben Gamliel said to Tavi his servant: ‘Go out and purchase a good cut of meat for me from the market.’ He went out and purchased tongue for him. He said to him: ‘Go out and purchase a bad cut of meat for me from the market.’ He went out and purchased tongue for him. He said to him: ‘What is this, that when I said to you: Purchase a good cut of meat, you bought me tongue, and when I said to you: Purchase a bad cut of meat, you bought me tongue?’ He said to him: ‘Good comes from it and bad comes from it. When it is good, there is nothing better than it. When it is bad, there is nothing worse than it.’
Rabbi [Yehuda HaNasi] made a feast for his disciples. He brought soft tongues and hard tongues before them. They began selecting the soft ones and leaving the hard ones. He said to them: ‘Know what you are doing; just as you are selecting the soft and leaving the hard, so your tongues should be soft toward one another.’ Therefore, Moses cautions Israel: “If you sell a sale item.”3The verse concludes “you shall not wrong one another,” and an upcoming verse similarly states “you shall not wrong one another” (Leviticus 25:17). The Sages interpreted one verse as prohibiting financial exploitation, and the other as prohibiting verbal abuse (see Bava Metzia 58b). The midrash is referencing that interpretation.
דָּבָר אַחֵר, וְכִי תִמְכְּרוּ מִמְכָּר, הֲדָא הוּא דִכְתִיב (עמוס ז, ז): וְהִנֵּה ה' נִצָּב עַל חוֹמַת אֲנָךְ, עַל שׁוּרָא דְּאוּנִיתָה, (עמוס ז, ז): וּבְיָדוֹ אֲנָךְ, כְּבַעַל חוֹב שֶׁעוֹמֵד וּשְׁטָרוֹ בְּיָדוֹ. וְדִכְוָתַהּ (שמות א, ח): וַיָּקָם מֶלֶךְ חָדָשׁ, כְּבַעַל חוֹב וּשְׁטָרוֹ בְּיָדוֹ. וְדִכְוָתַהּ (עמוס ז, ח): וַיֹּאמֶר ה' אֵלַי מָה אַתָּה רֹאֶה עָמוֹס וָאֹמַר אֲנָךְ, זֶה סַנְהֶדְּרֵי גְדוֹלָה שֶׁל יִשְׂרָאֵל שֶׁהִיא מִנְיַן אֲנָ"ךְ. (עמוס ז, ח): וַיֹּאמֶר ה' הִנְנִי שָׂם אֲנָךְ, אָמַר רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן הַיּוֹרָה הַזּוֹ אֵין מַעֲמִידָהּ אֶלָּא אֲנָכָהּ, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹנֶכְכֶם אֲנִי בְּיִסּוּרִין בָּעוֹלָם הַזֶּה, אֲבָל לֶעָתִיד לָבוֹא (עמוס ז, ח): לֹא אוֹסִיף עוֹד עֲבוֹר לוֹ, רַבִּי יִצְחָק בֶּן אֶלְעָזָר וְרַבִּי טַבְיוֹמֵי בְּשֵׁם רַבִּי יִרְמְיָה, בְּכָל עֲוֹנוֹת כְּתִיב (מיכה ז, יח): נוֹשֵׂא עָוֹן, וְכָאן כְּתִיב: לֹא אוֹסִיף עוֹד עֲבוֹר לוֹ.
Another matter, “if you sell a sale item…[you shall not wrong [tonu] one another]” – that is what is written: “Behold, the Lord standing beside a level [anakh] wall” (Amos 7:7), beside a wall of exploitation [deunita].4This wall represented the great separation between God and Israel due to the sins of people exploiting one another (Maharzu). “With a plumb line in His hand” (Amos 7:7), like a creditor standing with a promissory note in his hand.5The term plumb line [anakh] is interpreted here to mean “your promissory note [onakh]” (Maharzu). Similarly, “a new king arose” (Exodus 1:8), like a creditor standing with a promissory note in his hand.6Demanding payment of what God said to Abram: “Know, that your descendants will be strangers in a land that is not theirs, and they shall be enslaved to them and they shall oppress them” (Genesis 15:13).
Similarly: “The Lord said to me: What do you see, Amos? I said: A plumb line [anakh]” (Amos 7:8). This is the Great Sanhedrin, whose number is anakh.7Alef – 1, nun – 50, kaf – 20 = 71, the number of judges in the Sanhedrin. “The Lord said: Behold, I am placing a plumb line” (Amos 7:8). Rabbi Yehuda ben Rabbi Simon said: This pot is sustained only by means of its tin coating [anakha]. So, the Holy One blessed be He said: ‘I will give you a protective coating of suffering in this world,8The suffering imposed on the Jewish people causes them to repent, and also removes liability for their sins so they can benefit from the World to Come. but in the World to Come, “I will not continue to be enraged by them any longer”’ (Amos 7:8). Rabbi Yitzḥak ben Elazar and Rabbi Tavyomei in the name of Rabbi Yirmeya: Regarding all [other] iniquities it is written: “[Who is a God like You,] who pardons iniquity?” (Micah 7:18), but here it is written: “I will not continue to forbear them any longer” (Amos 7:8).
רָאִיתִי אֶת ה' נִצָּב עַל הַמִּזְבֵּחַ (עמוס ט, א), עוֹמֵד עַל הַדּוֹר לְזָבְחוֹ, (עמוס ט, א): וַיֹּאמֶר הַךְ הַכַּפְתּוֹר וְיִרְעֲשׁוּ הַסִּפִּים, הַךְ הַכַּפְתּוֹר זֶה יֹאשִׁיָּה, וְיִרְעֲשׁוּ הַסִּפִּים, אֵלּוּ סַנְקְלִיטִין שֶׁלּוֹ. (עמוס ט, א): וּבְצָעַם בְּרֹאשׁ כֻּלָּם, רַבִּי שִׁמְעוֹן בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן, מָשָׁל לִסְאָה שֶׁהִיא מְלֵאָה עֲווֹנוֹת, מִי מְקַטְרֵג בָּהּ, גָּזֵל. רַבִּי יוּדָן בְּשֵׁם רַבִּי יוֹחָנָן מָשָׁל לִבְנֵי אָדָם שֶׁהָיוּ בָּהֶן עוֹבְדֵי עֲבוֹדָה זָרָה וּמְגַלֵּי עֲרָיוֹת וְשׁוֹפְכֵי דָמִים וְגָזֵל שָׁקוּל כְּנֶגֶד הַכֹּל. רַבִּי יַעֲקֹב בַּר אִידֵי בְּשֵׁם רַב אַחָא עֶשְׂרִים וְאַרְבָּעָה חַטָּאוֹת סִדֵּר יְחֶזְקֵאל וּמִכֻּלָם לֹא חָתַם אֶלָּא בְּגָזֵל, הֲדָא הוּא דִכְתִיב (יחזקאל כב, יג): וְהִנֵּה הִכֵּיתִי כַפִּי אֶל בִּצְעֵךְ, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְכִי תִמְכְּרוּ מִמְכָּר.
“I saw the Lord standing upon the altar [mizbe’aḥ]” (Amos 9:1); He was standing over the generation to slaughter it [lezovḥo]. “He said: Strike the apex and the thresholds will quake” (Amos 9:1); “strike the apex,” this is Josiah; “and the thresholds will quake,” these are his legal advisers. “Shatter those [uvtzaam] who are at the head of them all” (Amos 9:1); Rabbi Shimon bar Abba in the name of Rabbi Yoḥanan: This is analogous to a se’a container that was filled with iniquities. Which of them prosecutes? It is robbery.9If one has a full slate of sins, the sin that most directly causes one to be prosecuted in heaven is robbery. This is derived because the word betza, which is the root word of the term uvtzaam, can mean ill-gotten monetary gain (see, e.g., Judges 5:19). Rabbi Yudan in the name of Rabbi Yoḥanan: This is analogous to people among whom were those who engage in idolatry, sexual immorality, and bloodshed; yet robbery is equivalent to them all.
Rabbi Yaakov bar Idi in the name of Rav Aḥa: Ezekiel enumerated twenty-four sins, and of them all, he concluded only with robbery. That is what is written: “Behold, I struck My hand due to your ill-gotten gain” (Ezekiel 22:13). Therefore, Moses cautioned Israel: “If you sell a sale item...[you shall not wrong one another].”
הֲדָא הוּא דִכְתִיב (במדבר ב, לד): וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה ה' אֶת משֶׁה כֵּן חָנוּ לְדִגְלֵיהֶם, וְאַהֲרֹן הֵיכָן הָיָה, רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי לֵוִי בַּר חַיָּתָא וְרַבִּי אַבָּא בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא כֵּיוָן שֶׁבָּא לְיַחֲסָן הוֹנוּ אוֹתוֹ וְאָמְרוּ לוֹ אַתְּ מְיַחֲסֵנוּ, עַד שֶׁאַתָּה בָּא לְיַחֲסֵנוּ לֵךְ וְיַחֵס אֶת בָּנֶיךָ, אֶלְעָזָר בִּנְךָ לְמִי הוּא נָשׂוּי, לֹא לְבִתּוֹ שֶׁל פּוּטִיאֵל, הֲדָא הוּא דִכְתִיב (שמות ו, כה): וְאֶלְעָזָר בֶּן אַהֲרֹן לָקַח לוֹ מִבְּנוֹת פּוּטִיאֵל. כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהֵן מְזַלְזְלִין בּוֹ הִתְחִיל מְיַחֲסוֹ, הֲדָא הוּא דִכְתִיב (במדבר כה, יד): פִּינְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן, כֹּהֵן בַּר כֹּהֵן, קַנָּאי בַּר קַנָּאי, מֵשִׁיב חֵמָה בֶּן מֵשִׁיב חֵמָה, שֶׁנֶּאֱמַר (במדבר כה, יד): הֵשִׁיב אֶת חֲמָתִי לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ וגו'. לְפִיכָךְ הִקְדִּים הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבוֹדוֹ שֶׁל אַהֲרֹן לִכְבוֹדוֹ שֶׁל משֶׁה, הֲדָא הוּא דִכְתִיב (במדבר ג, א): וְאֵלֶּה תּוֹלְדֹת אַהֲרֹן וּמשֶׁה, משֶׁה וְאַהֲרֹן אֵין כְּתִיב כָּאן אֶלָּא אַהֲרֹן וּמשֶׁה, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְכִי תִמְכְּרוּ מִמְכָּר.
That is what is written:10The following exposition is based on the words “you shall not wrong one another.” The midrash now understands this phrase as referring to verbal abuse or the insulting of another individual (Etz Yosef). “The children of Israel did in accordance with everything that the Lord commanded Moses, so they encamped according to their banners” (Numbers 2:34). Where was Aaron? Rabbi Yehoshua bar Neḥemya, Rabbi Levi bar Ḥayata, and Rabbi Abba in the name of Rabbi Ḥiyya bar Abba: When he came to establish their lineage, they abused him verbally, saying to him: ‘You are establishing our lineage? Before you come to establish our lineage, go and establish the lineage of your sons. Elazar your son, to whom is he married? Is it not to the daughter of Putiel?’11The midrash asserts that Putiel is another name for Yitro, who was an idolator (see Shemot Rabba 7:5). That is what is written: “Elazar, son of Aaron, took from the daughters of Putiel” (Exodus 6:25). When the Holy One blessed be He saw that they were disparaging him, He began establishing his lineage. That is what is written: “Pinḥas son of Elazar son of Aaron the priest” (Numbers 25:11); priest son of a priest, zealot son of a zealot, one who turned back wrath son of one who turned back wrath, as it is stated: “Has turned back My wrath…therefore, say: Behold, I am giving him […a covenant of eternal priesthood, because he was zealous for his God and he atoned for the children of Israel]” (Numbers 25:11–13). That is why the Holy One blessed be He accorded precedence to the honor of Aaron relative to the honor of Moses. That is what is written: “These are the descendants of Aaron and Moses” (Numbers 3:1)12This verse immediately follows the verse cited earlier in this exposition, from Numbers 2:34. – it is not written here Moses and Aaron, but rather, Aaron and Moses. Therefore, Moses cautioned Israel: “If you sell a sale item.”
דָּבָר אַחֵר, וְכִי תִמְכְּרוּ מִמְכָּר, הֲדָא הוּא דִכְתִיב (דברי הימים ב יג, יז): וַיַּכּוּ בָהֶם אֲבִיָּה וְעַמּוֹ מַכָּה רַבָּה, מַה הוּא מַכָּה רַבָּה, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר שֶׁהֶעֱבִיר צוּרַת פְּנֵיהֶם שֶׁל יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (ישעיה ג, ט): הַכָּרַת פְּנֵיהֶם עָנְתָה בָּם, שְׁמוּאֵל בַּר אַמֵּי אָמַר שֶׁהֶעֱמִיד עֲלֵיהֶם שׁוֹמְרִים שְׁלשָׁה יָמִים עַד שֶׁנִּתְקַלְקְלָה צוּרָתָם, דִּתְנִינַן תַּמָּן אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים עִם הַחֹטֶם, אֲפִלּוּ יֵשׁ בּוֹ סִימָנִים וּבְכֵלָיו, וְאֵין מְעִידִין אוֹתוֹ אֶלָּא עַד שְׁלשָׁה יָמִים, הֲדָא הוּא דִכְתִיב (דברי הימים ב יג, כ): וְלֹא עָצַר כֹּחַ יָרָבְעָם עוֹד בִּימֵי אֲבִיָּהוּ וַיִּגְּפֵהוּ ה'. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אַתָּה סָבוּר לוֹמַר שֶׁיָּרָבְעָם נִגָּף וַהֲלֹא לֹא נִגַּף אֶלָּא אֲבִיָּה, וְלָמָּה נִגַּף, רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ וְרַבָּנָן, רַבִּי יוֹחָנָן אָמַר עַל יְדֵי שֶׁחִסְּדָן בָּרַבִּים, הֲדָא הוּא דִכְתִיב (דברי הימים ב יג, ח): וְאַתֶּם הָמוֹן רָב וְעִמָּכֶם עֶגְלֵי הַזָּהָב אֲשֶׁר עָשָׂה לָכֶם יָרָבְעָם לֵאלֹהִים. וְרֵישׁ לָקִישׁ אָמַר עַל יְדֵי שֶׁבִּזָּה לַאֲחִיָּה הַשִּׁלּוֹנִי וְקָרָא אוֹתוֹ בְּלִיָּעַל, הֲדָא הוּא דִכְתִיב (דברי הימים ב יג, ח): וַיִּקָּבְצוּ עָלָיו אֲנָשִׁים רֵקִים בְּנֵי בְלִיַּעַל. וְרַבָּנָן אָמְרֵי עַל יְדֵי שֶׁבָּאת עֲבוֹדָה זָרָה לְיָדוֹ וְלֹא בִּעֲרָהּ, הֲדָא הוּא דִכְתִיב (דברי הימים ב יג, יט): וַיִּרְדֹּף אֲבִיָּה אַחֲרֵי יָרָבְעָם וַיִּלְכֹּד מִמֶּנּוּ עָרִים אֶת בֵּית אֵל, וּכְתִיב (מלכים א יב, כט): וַיָּשֶׂם אֶת הָאֶחָד בְּבֵית אֵל, וַהֲרֵי דְבָרִים קַל וָחֹמֶר וּמָה אִם הַמֶּלֶךְ עַל יְדֵי שֶׁהוֹנָה מֶלֶךְ כָּמוֹהוּ עֲנָשׁוֹ הַכָּתוּב, מִי שֶׁהוֹנָה אֶת חֲבֵרוֹ עַל אַחַת כַּמָּה וְכַמָּה, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְכִי תִמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ אוֹ קָנֹה מִיַּד עֲמִיתֶךָ וגו'.
Another matter, “if you sell a sale item” – that is what is written: “Aviya and his people smote them a great blow” (II Chronicles 13:17).13Aviya, King of Judah, led his soldiers in battle against the forces of Yerovam, King of Israel. The Judean forces overwhelmed the Israelite forces. What is “a great blow”? Rabbi Abba bar Kahana said: It is that he marred the facial features of Israel. That is what is written: “The features of their faces speak against them” (Isaiah 3:9). Shmuel bar Ami said: It is that he deployed guards for three days until their form deteriorated, as we learned there: One may testify only about the countenance of the face with the nose, even though there are distinguishing marks on his body and his personal belongings…and one may testify only up to three days.14Mishna Yevamot 16:3. The mishna addresses one’s ability to recognize a corpse in order to be able to testify that a man has died, thus allowing his wife to remarry. By marring the facial features of the corpses, or by deploying guards so that no one could approach them for three days, Aviya ensured that the wives of the dead Israelite soldiers would remain unable to remarry. That is what is written: “Yerovam did not gain strength again in the days of Aviya; and the Lord afflicted him” (II Chronicles 13:20). Rabbi Shmuel bar Naḥmani said: Do you think that Yerovam was afflicted? It was none other than Aviya who was afflicted. Why was he afflicted? Rabbi Yoḥanan, Reish Lakish, and the Rabbis, Rabbi Yoḥanan said: Because he humiliated them in public. That is what is written: “You are a great multitude, and with you are the golden calves that Yerovam made for you for gods” (II Chronicles 13:8). Reish Lakish said: Because he demeaned Aḥiya the Shilonite by calling him wicked. That is what is written: “Idle and wicked men gathered around him” (II Chronicles 13:7). The Rabbis said: Because he happened upon idol worship and he did not eradicate it. That is what is written: “Aviya pursued Yerovam and he conquered cities from him, Beit El…” (II Chronicles 13:19), and it is written: “He placed one in Beit El” (I Kings 12:29).15Yerovam had fashioned two golden calves for the Israelites to worship, one of which was stationed in Beit El; see I Kings 12:28–29. The matters can be inferred a fortiori: If the verse indicates a punishment of a king for having insulted a fellow king; one who insults his counterpart, all the more so. Therefore, Moses cautioned Israel: “If you sell a sale item to your counterpart, or acquire from the hand of your counterpart, [you shall not wrong one another].”
דָּבָר אַחֵר, וְכִי תִמְכְּרוּ מִמְכָּר, רַבִּי חִיָּא בְּרֵיהּ דְּרַבִּי אַדָּא דְּיָפוֹ אָמַר וְכִי תִמְכְּרוּ, עֲתִידִין אַתֶּם לִמָּכֵר לְאֻמּוֹת הָעוֹלָם, אֶלָּא תְּהוּ שֻׁתָּפִין לְבָרְיֵכוֹן, כְּדֶרֶךְ שֶׁעָשׂוּ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה שֶׁאָמְרוּ לִנְבוּכַדְנֶצַּר (דניאל ג, טז יח): לָא חַשְׁחִין אֲנַחְנָא עַל דְּנָה פִּתְגָם לַהֲתָבוּתָךְ, הֵן אִיתַי אֱלָהַנָא דִי אֲנַחְנָא פָלְחִין יָכִל לְשֵׁיזָבוּתַנָא וגו' וְהֵן לָא יְדִיעַ לֶהֱוֵא לָךְ מַלְכָּא וגו' (דניאל ג, יד): עָנֵה נְבוּכַדְנֶצַּר וְאָמַר לְהוֹן הַצְּדָא שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ, מַהוּ הַצְּדָא, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר אוֹנְטוֹס. רַבִּי יוֹסֵי בֶּן רַבִּי חֲנִינָא אָמַר צָדוּ, מַה בָּאתֶם לַעֲשׂוֹת עֲבוֹדַת כּוֹכָבִים שֶׁלִּי צָדוּ, תַּרְגּוּם תֹּהוּ וָבֹהוּ צָדְיָא. רַבִּי יוֹחָנָן אָמַר תַּרְתֵּין, רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר תַּרְתֵּין, שְׁמוּאֵל בַּר נַחְמָן אָמַר תַּרְתֵּין וְרַבָּנִין אָמְרוּ חָדָא. רַבִּי יוֹחָנָן אָמַר תַּרְתֵּין, אָמַר לָהֶם עִקָּרָהּ שֶׁל עֲבוֹדַת כּוֹכָבִים לֹא מִשֶּׁלָּכֶן הָיְתָה, לֹא כֵן כְּתִיב (ישעיה י, י): וּפְסִילֵיהֶם מִירוּשָׁלִַם וּמִשֹּׁמְרוֹן, וְכָאן בָּאתֶם לַעֲשׂוֹת עֲבוֹדַת כּוֹכָבִים שֶׁלִּי צָדוּ. רַבִּי יוֹחָנָן אָמַר חֳרֵי, אָמַר לָהֶם כְּשֶׁהֱיִיתֶם בְּאַרְצְכֶם הֱיִיתֶם שׁוֹלְחִים אֶצְלֵנוּ וְלוֹקְחִין טוּפְרִין וְשֵׂעָר וַעֲצָמוֹת שֶׁל עֲבוֹדַת כּוֹכָבִים, חוֹקְקִים אוֹתָן, לְקַיֵּם מַה שֶּׁכָּתוּב (יחזקאל כג, יד): צַלְמֵי כַשְׂדִּים חֲקֻקִים בַּשָּׁשַׁר, וְכָאן בָּאתֶם לַעֲשׂוֹת עֲבוֹדַת כּוֹכָבִים שֶׁלִּי צָדוּ. רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר תַּרְתֵּין, אָמַר לָהֶם כְּשֶׁהֱיִיתֶם בְּאַרְצְכֶם הֱיִיתֶם נַעֲשִׂים פִּסְקָיוֹת פִּסְקָיוֹת לַעֲבוֹדַת כּוֹכָבִים, כְּמָה דְאַתְּ אָמַר (יחזקאל טז, כה): וַתְּתַעֲבִי אֶת יָפְיֵךְ וַתְּפַשְּׂקִי אֶת רַגְלַיִךְ לְכָל עוֹבֵר, וְכָאן בָּאתֶם לַעֲשׂוֹת עֲבוֹדַת כּוֹכָבִים שֶׁלִּי צָדוּ. רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר חֳרֵי, אָמַר לָהֶם כְּשֶׁהֱיִיתֶם בְּאַרְצְכֶם הֱיִיתֶם נַעֲשִׂים הוֹמָנִיּוֹת הוֹמָנִיּוֹת לַעֲבוֹדַת כּוֹכָבִים, הֲדָא הוּא דִכְתִיב (יחזקאל כג, מב): וְקוֹל הָמוֹן שָׁלֵו בָהּ, (יחזקאל כג, מב): מוּבָאִים קָאנוּסִין (יחזקאל כג, מב): סָבָאִים דַּחֲיָן, (יחזקאל כג, מב): וַיִּתְּנוּ צְמִידִים אֶל יְדֵיהֶן, רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר קְדֵשִׁין, כְּמָה דְאַתְּ אָמַר (יחזקאל כג, מג): וָאֹמַר לַבָּלָה נִאוּפִים, מַהוּ לַבָּלָה, תַּרְגּוּם עֲקִילָס, פִּילָא פּוֹרְנִי, דְּהִיא מְבַלְיָא גִיאֲרָא. אָמַר רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אֵין לְשׁוֹן לַבָּלָה אֶלָּא לְשׁוֹן עֲבוֹדַת כּוֹכָבִים, כְּמָה דְאַתְּ אָמַר (ירמיה נא, מד): וּפָקַדְתִּי עַל בֵּל בְּבָבֶל, וְכָאן בָּאתֶם לַעֲשׂוֹת עֲבוֹדַת כּוֹכָבִים שֶׁלִּי צָדוּ. רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אָמַר תַּרְתֵּין, אָמַר לָהֶם עֲבוֹדַת כּוֹכָבִים שֶׁלָּכֶם שֶׁל כֶּסֶף שֶׁל זָהָב הָיְתָה, כְּמָה דְאַתְּ אָמַר (הושע ח, ד): כַּסְפָּם וּזְהָבָם עָשׂוּ לָהֶם עֲצַבִּים, אֲבָל עֲבוֹדַת כּוֹכָבִים שֶׁלִּי אֵינוֹ אֶלָּא אָלוֹ כוּרְסוֹן כֻּלּוֹ דִּדְהַב נְקֵי, הֲדָא הוּא דִכְתִיב (דניאל ג, א): נְבוּכַדְנֶצַר מַלְכָּא עֲבַד צְלֵם, וְכֵן בָּאתֶם לַעֲשׂוֹת עֲבוֹדַת כּוֹכָבִים שֶׁלִּי צָדוּ. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר חֳרֵי, אָמַר לָהֶם לֹא כָךְ כָּתַב לָכֶם משֶׁה בַּתּוֹרָה (דברים ד, כח): וַעֲבַדְתֶּם שָׁם אֱלֹהִים מַעֲשֵׂה יְדֵי אָדָם, אָמְרוּ מָרֵי מַלְכָּא לָא לְמִסְגַּד אֶלָּא לְמִפְלַח בְּמִסִּים וּבְאַרְנוּנִיּוֹת וּבְזֵימִיּוֹת וּבְגֻלְגָּלַיָּא, דְּאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, תַּמָּן קָרְיָין לְמַלְכַיָּא אֱלָהַיָּא. וְרַבָּנָן אָמְרֵי חָדָא אָמַר לָהֶם, לֹא כָךְ כָּתַב לָכֶם יִרְמְיָה (ירמיה כז, ח): הַגּוֹי וְהַמַּמְלָכָה אֲשֶׁר לֹא יַעַבְדוּ אֶת נְבוּכַדְנֶצַּר וגו', אֲמַר לְהוֹן אוֹ אַתּוּן מְקַיְּמִין מִן רֵישֵׁי דְּהָדֵין פְּסוּקָא אוֹ אֲנִי מְקַיֵּם סֵיפֵיהּ, מִיָּד (דניאל ג, טז): עֲנוֹ שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ וְאָמְרִין לְמַלְכָּא נְבוּכַדְנֶצַּר, אִם מַלְכָּא לָמָּה נְבוּכַדְנֶצַּר, אִם נְבוּכַדְנֶצַּר לָמָּה מַלְכָּא, אֶלָּא בְּמִסִּים וּבְאַרְנוּנִיּוֹת וּבְזֵימִיּוֹת וּבְגֻלְגָּלִיּוֹת אַתְּ מֶלֶךְ עָלֵינוּ אֲבָל לַדָּבָר הַזֶּה שֶׁאַתָּה אוֹמֵר לָנוּ נְבוּכַדְנֶצַּר אַתְּ וּנְבוּכַדְנֶצַּר שְׁמֶךָ, אַתְּ וְחַד כֶּלֶב שָׁוִין עָלֵינַן כַּחֲדָא, נְבוּכַדְנֶצַּר נָבַח כְּכַלְבָּא, נָפַח כְּקוּלְתָא, נָצַר כְּצַרְצְרָה. מִיָּד נָבַח כְּכַלְבָּא וְנָפַח כְּקוּלְתָה, וַעֲבֵיד נָצַר כְּצַרְצְרָה, שֶׁנֶּאֱמַר (קהלת ח, ב): אֲנִי פִי מֶלֶךְ שְׁמֹר. אָמַר רַבִּי לֵוִי אֲנִי פִי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹתוֹ אֶשְׁמֹר, הַפֶּה שֶׁאָמַר לָנוּ בְּסִינַי (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, (קהלת ח, ב): וְעַל דִּבְרַת שְׁבוּעַת אֱלֹהִים, עַל שׁוּם (שמות כ, א): וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה, (קהלת ח, ב): שְׁבוּעַת אֱלֹהִים, עַל שׁוּם (שמות כ, ז): לֹא תִשָּׂא, לְפִי שֶׁבָּעוֹלָם הַזֶּה יִשְׂרָאֵל מְשֻׁעְבָּדִין לְאֻמּוֹת הָעוֹלָם, וְלֶעָתִיד לָבוֹא מַה כְּתִיב (ישעיה מט, כג): וְהָיוּ מְלָכִים אֹמְנַיִךְ וְשָׂרוֹתֵיהֶם מֵינִיקֹתַיִךְ, לְפִי שֶׁבָּעוֹלָם הַזֶּה אֻמּוֹת הָעוֹלָם מוֹנִין לְיִשְׂרָאֵל, אֲבָל לֶעָתִיד לָבוֹא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד אֲנִי לְהַאֲכִילָם מִבְּשָׂרָם וּלְהַשְׁכִּירָם מִדָּמָם, הֲדָא הוּא דִכְתִיב (ישעיה מט, כו): וְהַאֲכַלְתִּי אֶת מוֹנַיִךְ אֶת בְּשָׂרָם וּכֶעָסִיס דָּמָם יִשְׁכָּרוּן.
Another matter, “if you sell a sale item” – Rabbi Ḥiyya son of Rabbi Ada of Yafo said: “If you sell” – you are destined to be sold to the nations of the world,16He reads the expression “If you sell [timkeru]” as though it were vocalized differently, giving a meaning of “when you are sold [timakhru].” but you should be partners with your Creator, just as Ḥananya, Mishael, and Azarya were, who said to Nebuchadnezzar: “We have no need to reply to you in this matter…Behold our God, whom we worship…He is able to save us…Behold, if not, let it be known to you, king, [that we will not worship your gods, and we will not prostrate ourselves to the golden image that you have erected]” (Daniel 3:16–18). “Nebuchadnezzar spoke, saying to them: Hatzeda, Shadrakh, Meshakh, and Aved Nego, [you do not worship my gods, and you do not prostrate yourselves to the golden image that I have erected?]” (Daniel 3:14). What is hatzeda? Rabbi Abba bar Kahana said: Truth.17As in Numbers 35:22, tzediya, which means intent or truth. Rabbi Yosei ben Rabbi Ḥanina said: Emptiness [tzadu]. What, have you come to render my idol worship emptiness? The translation of “emptiness and disorder” (Genesis 1:2) is tzadeya.
Rabbi Yoḥanan said two [statements], Rabbi Yehuda ben Rabbi Simon said two, Shmuel bar Naḥman said two, and the Rabbis said one. Rabbi Yoḥanan said two [statements]: He said to them:18Nebuchadnezzar said to Ḥananya, Mishael, and Azarya. ‘Does not the source of idol worship come from you? Is it not written: “And their idols from Jerusalem and Samaria” (Isaiah 10:10), and you have come here to render my idol worship emptiness?’ Rabbi Yoḥanan said another: He said to them: ‘When you were in your land you would send to us and acquire nails, hair, and bones of idol worship in order to carve them, to realize what is written: “Idols of the Chaldeans engraved with vermilion” (Ezekiel 23:14), and you come here to render my idol worship emptiness?’
Rabbi Yehuda ben Rabbi Simon said two [statements]: [Nebuchadnezzar] said to them: ‘When you were in your land, you would divide into sects for idol worship, just as it says: “You made your beauty an abomination and spread your legs for every passerby” (Ezekiel 16:25), and you come here to render my idol worship emptiness?’ Rabbi Yehuda ben Rabbi Simon said another. He said to them: ‘When you were in your land, you would gather in multitudes for idol worship.’ That is what is written: “The sound of a peaceful multitude was within it” (Ezekiel 23:42). “Muva’im” (Ezekiel 23:42) – from Canossa, “Sava’im” (Ezekiel 23:42) – exceedingly inebriated. “They put bracelets on their hands” (Ezekiel 23:42), Rabbi Yehuda ben Rabbi Simon said: Prostitutes, just as it says: “I said of one who is labala by adulteries” (Ezekiel 23:43). What is labala? Aquila translated: A worn-out prostitute. Rabbi Yehuda ben Rabbi Simon said: Labala is nothing other than an expression of idol worship, just as it says: “I will reckon with Bel19This is the name of an idol. in Babylon” (Jeremiah 51:44). ‘And you come here to render my idol worship emptiness?’
Rabbi Shmuel bar Naḥmani said two [statements]: [Nebuchadnezzar] said to them: ‘Your idol worship was of silver and gold, just as it says: “Their silver and their gold they made into idols for themselves” (Hosea 8:4), but my idol worship is pure gold in its entirety.’ That is what is written: “King Nebuchadnezzar made an image [of gold]” (Daniel 3:1). ‘And you come here to render my idol worship emptiness?’ Rabbi Shmuel bar Naḥmani said another. [Nebuchadnezzar] said to them: ‘Did Moses not write for you in the Torah: “You will serve gods [elohim] there, the handiwork of man”?’ (Deuteronomy 4:28). They said: ‘My lord the king, it is not to prostrate ourselves, but rather, to pay tribute with land taxes, produce taxes, animal taxes, and head taxes,’ as Rabbi Shmuel bar Naḥman said: There they call kings elohim.20Nebuchadnezzar argued that they should serve his gods, in accordance with the verse in Deuteronomy. They responded that the verse means they will serve the kings of the lands where they are exiled, as the term elohim can refer to kings. “There” may refer to the land of Israel, or to Rome, which ruled the land of Israel at the time of Rabbi Shmuel bar Naḥman, or to Babylon.
The Rabbis said one. [Nebuchadnezzar] said to them: ‘Did Jeremiah not write for you: “It will be the nation and the kingdom that will not serve Nebuchadnezzar [king of Babylon…with the sword and with famine and with pestilence I will reckon with that nation]”?’ (Jeremiah 27:8). He said to them: ‘Either you fulfill the beginning of this verse, or I will fulfill its end.’ Immediately, “Shadrakh, Meshakh, and Aved Nego spoke, saying to King Nebuchadnezzar, [we have no need to reply to you in this matter]” (Daniel 3:16). If “king,” why “Nebuchadnezzar,” if “Nebuchadnezzar,” why “king”? Rather, regarding tribute with land taxes, produce taxes, animal taxes, and head taxes, you are king over us, but for this matter that you are saying to us, you are Nebuchadnezzar, and Nebuchadnezzar is your name. You and a dog are equivalent for us. Nebuchadnezzar barks [navaḥ] like a dog, inflates like a leather jug [kad], and chirps [natzar] like a cricket.
Immediately, he barked like a dog, inflated like a leather jug, and chirped like a cricket, as it is stated: “I keep the king's command [and the word of an oath to God]” (Ecclesiastes 8:2). Rabbi Levi said: I will keep the command of the King of kings, the Holy One blessed be He, the mouth that said to us at Sinai: “I am the Lord your God” (Exodus 20:2).21The implication is thus: I will keep the king’s command, but only if it does not contradict “the word of an oath to God,” i.e. any of God’s commandments. “And the word of an oath to God,” a reference to: “God spoke all these matters” (Exodus 20:1). “An oath to God,” a reference to: “You shall not take [the name of the Lord…in vain]” (Exodus 20:7), because in this world Israel is enslaved to the nations of the world, and in the future, what is written? “Kings will be your caregivers, and their princesses, your wet nurses” (Isaiah 49:23). For in this world the nations of the world torment Israel, but in the future, the Holy One blessed be He says: “I am destined to feed them from their own flesh and make them inebriated from their own blood, as from sweet wine” (Isaiah 49:26).22God will impose such a harsh famine on the wicked members of the nations of the world that they will eat their own flesh.