It is written, “Hashem will bless you and protect you” (Bamidbar 6:24). The Sages comment (Midrash Bamidbar Rabbah 11:5): “‘Hashem will bless you’ — with wealth; ‘and protect you’ — from harmful destructive spirits.” This Midrash requires explanation. It seems to me that it can be understood in light of a passage in Chullin (105b): Some porters were carrying a barrel of wine. Wishing to stop for a rest, they placed the barrel under a drainpipe, whereupon the barrel was broken [by a destructive spirit dwelling there]. The porters came before Mar bar Rav Ashi, who took out a shofar and proclaimed a ban (cherem) on that destructive spirit, compelling the spirit to appear before him. Mar bar Rav Ashi asked him, “Why did you do it?” The spirit replied, “What was I supposed to do when they placed the barrel upon my ears?” Mar bar Rav Ashi said, “What were you doing in a place that is frequented by people? You are the one who deviated from the norm. Go and pay.” The spirit answered, “Specify a date and I will pay them.” So Mar bar Rav Ashi specified a date. When the date arrived the spirit procrastinated and failed to show up on time. When he finally appeared Mar bar Rav Ashi inquired, “Why did you not come on time?” He answered, “We are not permitted to take any object that is bound and sealed or measured or counted. Therefore I was delayed until I found something that was neither bound nor counted nor measured.”
The Tosafos (Ta’anis 8b) note that according to this passage damaging spirits have dominion over that which has not been counted, yet in Ta’anis (ibid..) it is taught that blessing is only found in that which has not been counted! The Sages derive this from the verse, “Hashem will command that there be a blessing for you in your storehouses (asamecha)” (Devarim 28:8). The Sages interpret: “In that which is hidden (samui) from the eye.” How are these two passages to be resolved? The Tosafos answer that while blessing is only found in that which is “hidden from the eye,” meaning that it has not been measured or counted, these spirits have dominion over the excess deriving from this blessing. Accordly, we can understand the meaning of the Midrash above. It was stated: “‘Hashem will bless you’ — with wealth.” Clearly this must refer to wealth that is “hidden from the eye” since, as we have seen, only there is blessing to be found. But if this is so, one might protest that the damaging spirits will have dominion over it! Therefore the Midrash continues: “‘And protect you’ — from destructive spirits.” That is, Hashem will grant special protection to prevent the spirits from having dominion over the excess wealth that comes of the blessing.
Alternatively, the Midrash can be understood in light of a story I once heard of a man who was blessed with fabulous wealth, possessing treasure houses filled with gold and silver and precious stones. That man also happened to be a tremendous miser, whose like was not to be found anywhere in the world. He refused to attend synagogue even on Monday and Thursday lest he be obliged to give a penny to charity! This man had only one mitzvah to his credit and it was that one mitzvah that stood by him and saved him on his day of judgment.. On account of this mitzvah he also merited becoming extremely generous later on. For this man was a mohel.7One who performs circumcision. Moreover, when there was an infant in need of circumcision he would travel to perform it even if the baby was many miles from his house. Nor would he take any remuneration, neither from the rich nor from the poor.
One day a destructive spirit appeared to him in the form of a human being. It said to him, “My wife has given birth to a son and the circumcision is due to take place on such-and-such a day. I would like you to come and circumcise my son.” The mohel immediately went home to collect his circumcision knife and entered the carriage to go with the man to circumcise his son. He believed that this was indeed a human being and did not realize that it was a destructive spirit. The two of them traveled with the carriage until they came to a forest. Then the spirit led him through territory never before traversed by mortals.. It was an arid mountainous region. They traveled for two days straight and on the third day they came to the man’s house, which was situated in what appeared to be a small village comprised of about twenty houses. The houses were all very beautiful.
When they entered the spirit’s house the mohel saw that his host was very wealthy, for the house was filled with delicacies, including meat and large fish. The host gave his horse to his servant to be fed in the usual manner and there was nothing to cause the mohel to suspect that his host might actually be a demon and a destructive spirit. While the host turned to his other affairs the mohel went to the room of the new mother. When the woman saw the mohel she was overjoyed and wished him well.. Then she said, “Come over to me, sir, and I will reveal to you a great secret.” She continued, “You must know that my husband is a demon and a destructive spirit while I am of human stock. When I was small I was kidnapped by demons.” “Now, as for me, I am already lost, for all their deeds are vanity and emptiness. But I warn you to save yourself. Be careful not to consume any food or drink while you are here and do not accept any gift from my husband or from anyone else.” Upon hearing these words the mohel’s heart was filled with trembling and he became very frightened.
That evening numerous guests, male and female, arrived from the surrounding villages. They arrived by horse and carriage, all in the form of human beings although all were harmful and destructive spirits. The time came for the pre- circumcision feast and the host pleaded with the mohel to wash hands and join them for the mitzvah meal, but he refused to eat or drink anything, claiming that he was too exhausted. All that night (known in Yiddish as the vein nacht or the vach nacht) he neither ate nor drank. When morning came they went to the synagogue to pray and the mohel was obliged to pray with them and to sing out loud, “And He made with him a covenant,” as is the custom of the mohelim. When the service was completed the baby was brought in and the mohel performed the circumcision in accordance with Jewish custom. Afterwards the sandek8The one on whose lap the baby is held during the circumcision. invited the congregation to a glass of schnapps and some cake, as is the custom. The mohel was also obliged to go over to the sandek, but he still refused to eat or drink, claiming that he was observing a fast day on account of a bad dream. When half the day had passed the host declared that since the mohel had gone to the trouble of traveling more than forty miles to perform the circumcision, the feast would be postponed until the evening, after the completion of his fast. The host’s only purpose in this was to compel the mohel to partake of his food and derive benefit from him so that he would take control of him. He was unaware that his wife had revealed to the man that he was a demon and a harmful spirit.
When evening came the feast was held but still the mohel refused to eat, claiming that his head and limbs felt heavy. Meanwhile the guests enjoyed all the best delicacies in the world. When they were in good spirits because of the wine the host said to the mohel, “Come with me to another room.” The mohel was now very frightened and thought to himself that his final moment had come. But he followed his host to the other room where the host showed him all sorts of silver vessels. Then he took him to a different room and showed him vessels of gold. “Take something for a keepsake,” he urged. But the mohel answered, “I already have golden and silver vessels and all the good things in the world. I also possess precious ornaments, pearls, rings, bracelets and necklaces.” Nevertheless the host insisted, “Take a ring or whatever precious item meets your fancy.” But the mohel did not wish to take anything, so he replied that he had an abundance of precious stones and pearls.
Afterwards he led him to room that was filled with keys hanging on nails along the walls. The mohel was astonished, for it appeared to him that one bundle of keys was exactly like the one he had at home with the keys to all his rooms and strongboxes. The host saw his expression and observed, “Sir, I have shown you much silver and gold and treasure houses filled with precious stones, yet you showed no surprise. And now over this storage room you show astonishment although it is filled with mere metal!” For the keys were all made of metal. The mohel responded, “I am perplexed by this particular bundle of keys. All these keys resemble those to my own houses and treasuries and storage rooms, yet here they are hanging upon nails!” The host explained, “Since you have done me a kindness and come more than forty miles to circumcise my son, and since I have noted that Hashem has been with you preventing you from eating or drinking or taking anything from me, I will reveal to you the truth. I am the appointed head of the demons assigned over the miserly. “All their keys are given into our hands so that they will have neither the power nor the authority to perform any act of charity of lovingkindness with their property. They are unable even to indulge themselves by purchasing some dainty or delicacy. But because you performed this great act of loving- kindness I allow you to take this bundle of keys. Do not be afraid; I swear as Hashem lives that you will suffer no harm.”
So the mohel took the bundle of keys and returned home joyfully. Thereafter he was transformed into an entirely different person. He immediately constructed a large and beautiful stone synagogue. He began distributing charity to support the poor and clothe the naked. And so did he continue conducting himself in an exemplary manner until the day of his death, leaving the world with a good name.
In light of this episode I believe that we can understand the meaning of the Midrash with which we began. The Midrash stated: “‘Hashem will bless you’ — with wealth.” This means that you will posses great wealth including storehouses of silver and gold. But you may ask, “Of what benefit to me are storehouses of silver and golden vessels if the keys are given over to demons and harmful spirits?” For this reason the Midrash continues: “‘And protect you’ — from destructive spirits.” That is, the keys will not be given over to them. Instead you will have dominion over the work of your hands so that with all the goodness with which you have been blessed you will be able to perform charity and lovingkindness. From all of the above it is clear that a person who is exceedingly miserly is in the hands of the Sitrah Acharah and under the dominion of the spirits that dwell upon his wealth. The generous, by contrast, are under the sway of the Sitrah DeKedushah, the Aspect of Holiness. Therefore a man should strive not to be overly miserly in order to connect himself with the realm of holiness so that he may also merit the World to Come. Amein.
"יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ" (בַּמִּדְבָּר ו, כד). וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בַּמִּדְבָר רַבָּה פָּרָשָׁה יא, אוֹת ה): יְבָרֶכְךָ בְּמָמוֹן, וְיִשְׁמְרֶךָ מִן הַמַּזִּיקִים. וְהַמִּדְרָשׁ הַזֶּה צָרִיךְ פֵּרוּשׁ. וְנִרְאֶה לִי לְתָרֵץ עַל דֶּרֶךְ מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּמַסֶּכֶת חֻלִּין: הַנְהוּ שְׁקוֹלָאֵי, דַּהֲוֵי דָּרֵי חֲבִיתָא דְּחַמְרָא. בָּעוּ לְאִתְפּוּחֵי תּוּתֵי מַרְזִיבָא — פַּקְעָא. אָתוּ לְקַמֵּיהּ דְמַר, בְּרֵיהּ דְרַב אָשֵׁי. אַפִּיק שִׁפּוּרָא — שַׁמְתֵיהּ. אַתְיָא לְקַמֵּיהּ. אָמַר לֵיהּ: אַמַּאי תַּעֲבִיד הָכִי? אָמַר לֵיהּ: הֵיכֵי אִעָבִיד כִּי אוֹתְבֵי בְּאוֹדְנַאי? אָמַר לֵיהּ: אַתְּ בְּדוּכְתָּא דְּשָׁכִיחֵי בַּהּ רַבִּים מַה בָּעִית? אַתְּ הוּא דְּשָׁנִית — זִיל שְׁלִים! אָמַר לֵיהּ: הַשְׁתָּא נָמֵי לִקְבַּע לִי זְמַן וְאֶפְרַע. קָבַע לֵיהּ זִמְנָא. כִּי מַטְיָא זִמְנֵיהּ אִעַכּוּב. כַּד אָתָא, אָמַר לֵיהּ: אַמַּאי לֹא אָתִית בְּזִמְנָךְ? אָמַר לֵיהּ: כָּל מִלֵּי דְּצָיֵר וְחָתִים וְכָיֵל וּמָנֵי — לֵית לָן רְשׁוּת לְמִשְׁקַל מִנֵּהּ עַד דְּמַשְׁכַּחְנָא מִידִי דְּלָא צָיֵר וְלֹא מָנֵי וְכָיֵל. עַד כָּאן.
It is written, “Hashem will bless you and protect you” (Bamidbar 6:24). The Sages comment (Midrash Bamidbar Rabbah 11:5): “‘Hashem will bless you’ — with wealth; ‘and protect you’ — from harmful destructive spirits.” This Midrash requires explanation. It seems to me that it can be understood in light of a passage in Chullin (105b): Some porters were carrying a barrel of wine. Wishing to stop for a rest, they placed the barrel under a drainpipe, whereupon the barrel was broken [by a destructive spirit dwelling there]. The porters came before Mar bar Rav Ashi, who took out a shofar and proclaimed a ban (cherem) on that destructive spirit, compelling the spirit to appear before him. Mar bar Rav Ashi asked him, “Why did you do it?” The spirit replied, “What was I supposed to do when they placed the barrel upon my ears?” Mar bar Rav Ashi said, “What were you doing in a place that is frequented by people? You are the one who deviated from the norm. Go and pay.” The spirit answered, “Specify a date and I will pay them.” So Mar bar Rav Ashi specified a date. When the date arrived the spirit procrastinated and failed to show up on time. When he finally appeared Mar bar Rav Ashi inquired, “Why did you not come on time?” He answered, “We are not permitted to take any object that is bound and sealed or measured or counted. Therefore I was delayed until I found something that was neither bound nor counted nor measured.”
וְהִקְשׁוּ בַּתּוֹסָפוֹת, דְּהָכָא מַשְׁמַע שֶׁיֵּשׁ שְׁלִיטָה לַמַּזִּיקִים בְּדָבָר שֶׁאֵינוֹ מָנוּי, וְהָא אַמְרִינָן: אֵין הַבְּרָכָה מְצוּיָה אֶלָּא בְּדָבָר שֶׁאֵינוֹ מָנוּי, שֶׁנֶּאֱמַר: יְצַו ה' אִתְּךָ אֶת הַבְּרָכָה בַּאֲסָמֶיךָ — דָּבָר הַסָּמוּי מִן הָעַיִן? וְתֵרֵץ הַתּוֹסָפוֹת, דְּבֶאֱמֶת הוּא כָּךְ, דְּאֵין הַבְּרָכָה מְצוּיָה אֶלָּא בְּדָבָר הַסָּמוּי מִן הָעַיִן, וְלֹא בְּדָבָר הַמָּדוּד וְלֹא בְּדָבָר הַמָּנוּי, רַק שֶׁהַמַּזִּיקִין הֵן שׁוֹלְטִין בְּתוֹסְפוֹת בְּרָכָה שֶׁבֵּרֵךְ ה' מִן הַסָּמוּי. עַד כָּאן לְשׁוֹנוֹ. וְאִם כֵּן הַמִּדְרָשׁ הוּא מְבֹאָר מֵאֵלָיו: יְבָרֶכְךָ ה' — בְּמָמוֹן. וְכָל מָקוֹם שֶׁנֶּאֱמַר בּוֹ בְּרָכָה, הוּא הַדָּבָר הַסָּמוּי מִן הָעַיִן. רָצָה לוֹמַר: שֶׁהוּא לֹא מָנוּי וְלֹא מָדוּד. וְאִם כֵּן יִקְשֶׁה: הֲלֹא הַמַּזִּיקִים הֵן שׁוֹלְטִים בְּאוֹתוֹ הַמָּמוֹן? לָזֶה נֶאֱמַר: וְיִשְׁמְרֶךָ — מִן הַמַּזִּיקִין, שֶׁלֹּא יִשְׁלְטוּ אַף בְּאוֹתוֹ הַמָּמוֹן, שֶׁהוּא תּוֹסֶפֶת בְּרָכָה.
The Tosafos (Ta’anis 8b) note that according to this passage damaging spirits have dominion over that which has not been counted, yet in Ta’anis (ibid..) it is taught that blessing is only found in that which has not been counted! The Sages derive this from the verse, “Hashem will command that there be a blessing for you in your storehouses (asamecha)” (Devarim 28:8). The Sages interpret: “In that which is hidden (samui) from the eye.” How are these two passages to be resolved? The Tosafos answer that while blessing is only found in that which is “hidden from the eye,” meaning that it has not been measured or counted, these spirits have dominion over the excess deriving from this blessing. Accordly, we can understand the meaning of the Midrash above. It was stated: “‘Hashem will bless you’ — with wealth.” Clearly this must refer to wealth that is “hidden from the eye” since, as we have seen, only there is blessing to be found. But if this is so, one might protest that the damaging spirits will have dominion over it! Therefore the Midrash continues: “‘And protect you’ — from destructive spirits.” That is, Hashem will grant special protection to prevent the spirits from having dominion over the excess wealth that comes of the blessing.
אוֹ יֵשׁ לוֹמַר עַל דֶּרֶךְ מָשָׁל, שֶׁשָּׁמַעְתִּי מִן מַעֲשֶׂה בָּאָדָם אֶחָד, שֶׁהָיָה לוֹ עשֶׁר גָּדוֹל, וְאוֹצְרוֹת זָהָב וָכֶסֶף בְּיָדוֹ וַאֲבָנִים טוֹבוֹת. וְהָיָה הָאִישׁ הַהוּא קַמְצָן גָּדוֹל, שֶׁאֵין כָּמוֹהוּ בְּכָל הָעוֹלָם, וְאַף בְּיוֹם שֵׁנִי אוֹ בְּיוֹם חֲמִישִׁי לֹא הָלַךְ לְבֵית הַכְּנֶסֶת, שֶׁהָיָה מִתְיָרֵא לִתֵּן פְּרוּטָה לְכִיס שֶׁל צְדָקָה. רַק חֲדָא מִצְוָה הָיָה לוֹ, וְהִיא שֶׁעָמְדָה לוֹ לְהַצִּיל אוֹתוֹ מִיּוֹם הַדִּין, דִּינָא רַבָּא, וְגַם אַחַר כָּךְ נַעֲשָׂה וַתְּרָן גָּדוֹל, כִּי הָאִישׁ הַהוּא הָיָה מוֹהֵל. וְאִם הָיְתָה מִזְדַּמֶּנֶת לוֹ מִילָה לָמוּל תִּינוֹק אֶחָד, אַף שֶׁהָיָה מִבֵּיתוֹ כַּמָּה פַּרְסָאוֹת, הָיָה הוֹלֵךְ לְשָׁם לְקַיֵּם מִצְוַת מִילָה, וְלֹא הָיָה נוֹטֵל שׁוּם שָׂכָר, הֵן מֵעָשִׁיר הֵן מֵעָנִי.
Alternatively, the Midrash can be understood in light of a story I once heard of a man who was blessed with fabulous wealth, possessing treasure houses filled with gold and silver and precious stones. That man also happened to be a tremendous miser, whose like was not to be found anywhere in the world. He refused to attend synagogue even on Monday and Thursday lest he be obliged to give a penny to charity! This man had only one mitzvah to his credit and it was that one mitzvah that stood by him and saved him on his day of judgment.. On account of this mitzvah he also merited becoming extremely generous later on. For this man was a mohel.7One who performs circumcision. Moreover, when there was an infant in need of circumcision he would travel to perform it even if the baby was many miles from his house. Nor would he take any remuneration, neither from the rich nor from the poor.
וַיְהִי הַיּוֹם, בָּא אֵלָיו מַשְׁחִית אֶחָד בִּדְמוּת אִישׁ, וַיֹּאמֶר אֵלָיו: אִשְׁתִּי יָלְדָה לִי בֵּן זָכָר, וְהַבְּרִית מִילָה יִהְיֶה בְּיוֹם פְּלוֹנִי, עַל כֵּן אֲנִי מְבַקֵּשׁ מֵאִתְּךָ שֶׁתָּבוֹא אֶל הַבְּרִית לָמוּל אֶת בְּנִי. וְתֵכֶף הָלַךְ הַמּוֹהֵל לְבֵיתוֹ וְלָקַח הַסַּכִּין שֶׁמָּל בּוֹ הַתִּינוֹק עִמּוֹ, וְיָשַׁב עַל הָעֲגָלָה לֵילֵךְ עִם הָאִישׁ הַמְבַקֵּשׁ מֵאִתּוֹ לָמוּל אֶת בְּנוֹ, כִּי סָבַר שֶׁזֶּהוּ אִישׁ מִבְּנֵי אָדָם. וְלֹא יָדַע, שֶׁהָיָה אֶחָד מִן הַחִיצוֹנִיִּים. וְהָלְכוּ שְׁנֵיהֶם יַחַד בָּעֲגָלָה, וּכְשֶׁהִגִּיעַ אֶל הַיַּעַר הָיָה הַמַּזִּיק מוֹלִיךְ אוֹתוֹ בְּאֶרֶץ אֲשֶׁר לֹא עָבַר בָּהּ אִישׁ, כִּי אִם אֶרֶץ הָרִים, גְּבָעוֹת וּמִדְבָּר זֶה שְׁנֵי יָמִים רְצוּפִים. וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי הָיָה מוֹלִיךְ אוֹתוֹ לְבֵיתוֹ, וְהָיָה שָׁם כְּמוֹ כְּפָר קָטָן, עֵרֶךְ עֶשְׂרִים בָּתִּים, אֲבָל הַבָּתִּים הָיוּ יָפִים מְאֹד.
One day a destructive spirit appeared to him in the form of a human being. It said to him, “My wife has given birth to a son and the circumcision is due to take place on such-and-such a day. I would like you to come and circumcise my son.” The mohel immediately went home to collect his circumcision knife and entered the carriage to go with the man to circumcise his son. He believed that this was indeed a human being and did not realize that it was a destructive spirit. The two of them traveled with the carriage until they came to a forest. Then the spirit led him through territory never before traversed by mortals.. It was an arid mountainous region. They traveled for two days straight and on the third day they came to the man’s house, which was situated in what appeared to be a small village comprised of about twenty houses. The houses were all very beautiful.
וּכְשֶׁבָּא לְבֵיתוֹ, רָאָה הַמּוֹהֵל שֶׁהָאִישׁ בַּעַל הַבַּיִת הוּא עָשִׁיר גָּדוֹל, וְכָל טוּב הָיָה בְּבֵיתוֹ: בָּשָׂר וְדָגִים גְּדוֹלִים. וְלָקַח הַבַּעַל הַבַּיִת הַסּוּס שֶׁלּוֹ וְנָתַן לְיַד עַבְדּוֹ לִתֵּן מִסְפּוֹא כְּפִי דֶּרֶךְ כָּל הָאָרֶץ, וְלֹא הִרְגִּישׁ הַמּוֹהֵל שֶׁהַבַּעַל הַבְּרִית הַזֶּה הוּא שֵׁד וּמַזִּיק. וִיהִי כַּאֲשֶׁר פָּנָה הַבַּעַל הַבַּיִת לַעֲסָקָיו, הָלַךְ הַמּוֹהֵל לַחֶדֶר אֲשֶׁר הַיּוֹלֶדֶת שָׁמָּה. וַיְהִי כִּרְאוֹת הַיּוֹלֶדֶת אֶת הַמּוֹהֵל, שָׂמְחָה שִׂמְחָה גְּדוֹלָה, וַתִּקְרָא לוֹ לְשָׁלוֹם וּמְדַבֶּרֶת אֵלָיו: בּוֹא אֵלַי, אֲדוֹנִי, וַאֲנִי מְגַלָּה אוֹתְךָ סוֹד גָּדוֹל. וְאָמְרָה: דַּע, שֶׁבַּעֲלִי הוּא שֵׁד וּמַשְׁחִית, וַאֲנִי — אֲנִי בָּאָה מִזֶּרַע אֲנָשִׁים. כְּשֶׁהָיִיתִי קְטַנָּה, לָקְחוּ אוֹתִי הַשֵּׁדִים, וַאֲנִי כַּאֲשֶׁר אָבַדְתִּי, אָבַדְתִּי אֶצְלָם, בַּאֲשֶׁר שֶׁכָּל מַעֲשֵׂיהֶם הוּא הֶבֶל וָרִיק וּמַעֲשֵׂה תַּעְתּוּעִים. וְהִנֵּה אֲנִי מַזְהִירָה אוֹתְךָ לָמוּל אֶת בְּנִי הַנּוֹלָד לִי מֵהֶם, וְעוֹד אֲנִי מַזְהִירָה אוֹתְךָ לְהַצִּיל אֶת נַפְשְׁךָ, שֶׁתִּהְיֶה נִזְהָר לְבִלְתִּי לֶאֱכֹל שׁוּם מַאֲכָל וְלִשְׁתּוֹת שׁוּם מַשְׁקֶה, וְלֹא לִקַּח שׁוּם מַתָּנָה לֹא מִבַּעֲלִי וְלֹא מִשּׁוּם אֶחָד מֵהֶם. וַיְהִי כַּאֲשֶׁר שָׁמַע הַמּוֹהֵל הַדָּבָר הַזֶּה, חָרַד לִבּוֹ וְנִתְיָרֵא מְאֹד.
When they entered the spirit’s house the mohel saw that his host was very wealthy, for the house was filled with delicacies, including meat and large fish. The host gave his horse to his servant to be fed in the usual manner and there was nothing to cause the mohel to suspect that his host might actually be a demon and a destructive spirit. While the host turned to his other affairs the mohel went to the room of the new mother. When the woman saw the mohel she was overjoyed and wished him well.. Then she said, “Come over to me, sir, and I will reveal to you a great secret.” She continued, “You must know that my husband is a demon and a destructive spirit while I am of human stock. When I was small I was kidnapped by demons.” “Now, as for me, I am already lost, for all their deeds are vanity and emptiness. But I warn you to save yourself. Be careful not to consume any food or drink while you are here and do not accept any gift from my husband or from anyone else.” Upon hearing these words the mohel’s heart was filled with trembling and he became very frightened.
וַיְהִי לְעֵת עֶרֶב בָּאוּ הַרְבֵּה אֲנָשִׁים וְנָשִׁים מִכְּפָרִים בְּסוּסִים וּבַעֲגָלוֹת בְּדִמְיוֹן אֲנָשִׁים, וְהָיוּ כֻּלָּן מַזִּיקִין וּמַשְׁחִיתִים. וְהִגִּיעַ זְמַן הַסְּעֻדָּה, וְהִפְצִירוּ בָּאִישׁ הַמּוֹהֵל לִטֹּל אֶת יָדָיו וְלֵישֵׁב עִמָּהֶם לִסְעֻדַּת מִצְוָה. וַיְמָאֵן הַמּוֹהֵל לֶאֱכֹל וְלִשְׁתּוֹת, כִּי אָמַר: עָיֵף אָנֹכִי מִן הַדֶּרֶךְ. וְלֹא אָכַל וְשָׁתָה בַּלַּיְלָה הַהוּא (שֶׁקּוֹרִין 'וַיְן נָאכְט' אוֹ 'וַאךְ נָאכְט'). וַיְהִי מִמָּחֳרָת, וַיֵּלְכוּ אֶל בֵּית הַכְּנֶסֶת וַיִּתְפַּלְּלוּ שָׁמָּה, וְהֻכְרַח הַמּוֹהֵל לְהִתְפַּלֵּל וְלָשִׁיר בְּקוֹל 'וְכָרוֹת עַמּוֹ הַבְּרִית' כְּדֶרֶךְ הַמּוֹהֲלִים. וְאַחַר הַתְּפִלָּה הָיוּ מְבִיאִין אֶת הַתִּינוֹק, וּמָל אֶת הַתִּינוֹק כְּמִנְהַג כָּל בֵּית יִשְׂרָאֵל. וְאַחַר כָּךְ הָיָה מְבַקֵּשׁ הַסַּנְדָּק כָּל הַקָּהָל, כְּמִנְהַג הַמְּדִינָה, עַל יֵין שָׂרָף וּמִינֵי מְתִיקָה, שֶׁקּוֹרִין 'לֶעקוֹכִין'. וְהֻכְרַח הַמּוֹהֵל לֵילֵךְ אֶל הַסַּנְדָּק, וְלֹא אָכַל וְלֹא שָׁתָּה שָׁמָּה בְּאָמְרוֹ שֶׁיֵּשׁ לוֹ תַּעֲנִית חֲלוֹם. וְאַחַר חֲצִי הַיּוֹם אָמַר הַבַּעַל הַבַּיִת בַּאֲשֶׁר שֶׁהַמּוֹהֵל הִטְרִיחַ אֶת עַצְמוֹ לֵילֵךְ יוֹתֵר מִשְּׁתֵּים עֶשְׂרֵה פַּרְסָאוֹת לְמִצְוַת מִילָה, לָכֵן בִּשְׁבִילוֹ יִהְיֶה הַסְּעֻדָּה בַּלַּיְלָה אַחַר תַּעֲנִיתוֹ. וְכָל כַּוָּנוֹת הַבַּעַל הַבַּיִת הָיָה, שֶׁיֵּהָנֶה הַמּוֹהֵל מִפִּתּוֹ וּמִפַּרְנָסָתוֹ, וְאָז יִהְיֶה לוֹ שְׁלִיטָה עָלָיו; וְלֹא יָדַע מְאוּמָה שֶׁאִשְׁתּוֹ גִּלְּתָה שֶׁהוּא הָיָה שֵׁד וּמַשְׁחִית.
That evening numerous guests, male and female, arrived from the surrounding villages. They arrived by horse and carriage, all in the form of human beings although all were harmful and destructive spirits. The time came for the pre- circumcision feast and the host pleaded with the mohel to wash hands and join them for the mitzvah meal, but he refused to eat or drink anything, claiming that he was too exhausted. All that night (known in Yiddish as the vein nacht or the vach nacht) he neither ate nor drank. When morning came they went to the synagogue to pray and the mohel was obliged to pray with them and to sing out loud, “And He made with him a covenant,” as is the custom of the mohelim. When the service was completed the baby was brought in and the mohel performed the circumcision in accordance with Jewish custom. Afterwards the sandek8The one on whose lap the baby is held during the circumcision. invited the congregation to a glass of schnapps and some cake, as is the custom. The mohel was also obliged to go over to the sandek, but he still refused to eat or drink, claiming that he was observing a fast day on account of a bad dream. When half the day had passed the host declared that since the mohel had gone to the trouble of traveling more than forty miles to perform the circumcision, the feast would be postponed until the evening, after the completion of his fast. The host’s only purpose in this was to compel the mohel to partake of his food and derive benefit from him so that he would take control of him. He was unaware that his wife had revealed to the man that he was a demon and a harmful spirit.
וַיְהִי לְעֵת עֶרֶב הָיָה סְעֻדַּת בְּרִית מִילָה, וְאַף עַל פִּי כֵן לֹא אָכַל וְשָׁתָה הַמּוֹהֵל אִתָּם, וְאָמַר שֶׁרֹאשׁוֹ וְאֵיבָרָיו כְּבֵדִים עָלָיו. וְהֵמָּה אָכְלוּ וְשָׁתוּ כָּל מַעֲדַנֵּי עוֹלָם. וַיְהִי כְּטוֹב לִבָּם בַּיַּיִן, אָמַר הַבַּעַל הַבַּיִת לַמּוֹהֵל: קוּם וְלֵךְ עִמָּדִי לְחֶדֶר אֶחָד! אָז נִתְיָרֵא הַמּוֹהֵל וְאָמַר בְּדַעְתּוֹ, שֶׁהִגִּיעַ זְמַן קִצּוֹ לָמוּת. וְהָלַךְ עִמּוֹ לְחֶדֶר אֶחָד, וְהֶרְאָה לוֹ בַּעַל הַבַּיִת כֵּלִים מִכֵּלִים שׁוֹנִים, כְּלֵי כֶּסֶף. וְאַחַר כָּךְ הָיָה מוֹלִיכוֹ אוֹתוֹ לְחֶדֶר שֵׁנִי וְהֶרְאָה לוֹ כְּלֵי זָהָב. וְאָמַר לוֹ: טֹל כְּלִי אֶחָד לְזִכָּרוֹן! אָמַר לוֹ הַמּוֹהֵל: יֵשׁ לִי כֵּלִים שֶׁל זָהָב וְשֶׁל כֶּסֶף, וְיֵשׁ לִי כָּל טוּב שֶׁבָּעוֹלָם: כֵּלִים טוֹבִים וּמַרְגָּלִיוֹת, טַבָּעוֹת וְאֶצְעָדִים וַעֲנָקִים. אָמַר לוֹ הַבַּעַל הַבַּיִת: טֹל טַבַּעַת אֶחָד אוֹ כְּלִי חֵפֶץ, שֶׁיָּקָר הוּא בְּעֵינֶיךָ! וְעַל כֻּלָּם לֹא רָצָה הַמּוֹהֵל לִקַּח, וְהֵשִׁיב שֶׁיֵּשׁ לוֹ גַּם כֵּן אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת לָרֹב.
When evening came the feast was held but still the mohel refused to eat, claiming that his head and limbs felt heavy. Meanwhile the guests enjoyed all the best delicacies in the world. When they were in good spirits because of the wine the host said to the mohel, “Come with me to another room.” The mohel was now very frightened and thought to himself that his final moment had come. But he followed his host to the other room where the host showed him all sorts of silver vessels. Then he took him to a different room and showed him vessels of gold. “Take something for a keepsake,” he urged. But the mohel answered, “I already have golden and silver vessels and all the good things in the world. I also possess precious ornaments, pearls, rings, bracelets and necklaces.” Nevertheless the host insisted, “Take a ring or whatever precious item meets your fancy.” But the mohel did not wish to take anything, so he replied that he had an abundance of precious stones and pearls.
אַחַר כָּךְ הָיָה מוֹלִיךְ אוֹתוֹ לְחֶדֶר אֶחָד, שֶׁהָיָה מַפְתְּחוֹת הַרְבֵּה. סָבִיב הַחֶדֶר הָיוּ תּוֹלִין הַמַּפְתְּחוֹת בְּמַסְמְרוֹת הַרְבֵּה מְאֹד. וַיִּתְמַהּ הָאִישׁ הַמּוֹהֵל עַל הַדָּבָר הַזֶּה, וְרָאָה בְּעֵינָיו כִּמְדֻמֶּה לוֹ, שֶׁיֵּשׁ קִשּׁוּר מַפְתְּחוֹת בְּיַחַד, כְּמוֹ שֶׁיֵּשׁ לוֹ בְּבֵיתוֹ לְכָל הַחֲדָרִים לְכָל הָאַרְגָּז שֶׁלּוֹ. וְשָׁאַל הַבַּעַל הַבַּיִת אֶת הַמּוֹהֵל וְאָמַר לוֹ: אֲדוֹנִי, הֶרְאֵיתִיךָ כָּל כָּךְ כְּלִי כֶּסֶף וְזָהָב וְכָל כָּךְ אוֹצְרוֹת אֲבָנִים טוֹבוֹת, וְלֹא הָיִיתָ מַתְמִיהַּ עֲלֵיהֶם, וְעַל אוֹצָר זֶה אַתָּה מַתְמִיהַּ, שֶׁהוּא רַק בַּרְזֶל, שֶׁהֵן הַמַּפְתְּחוֹת שֶׁהָיוּ כֻּלָּם שֶׁל בַּרְזֶל?! וְהֵשִׁיב לוֹ הַמּוֹהֵל: אֲנִי מַתְמִיהַּ עַל קִשּׁוּר זֶה שֶׁל מַפְתְּחוֹת, שֶׁהֵן דּוֹמִין כֻּלָּן לְבָתִּים וְאוֹצָרוֹת וַחֲדָרִים שֶׁלִּי כַּאֲשֶׁר יֵשׁ לִי בַּבַּיִת, וְהֵן תְּלוּיִין פֹּה בְּמַסְמֵר זֶה! וַיֹּאמֶר אֵלָיו הַבַּעַל הַבַּיִת: בַּאֲשֶׁר שֶׁגָּמַלְתָּ חֶסֶד עִמָּדִי וְהָלַכְתָּ עִמִּי עֵרֶךְ שְׁתֵּים עֶשְׂרֵה פַּרְסָאוֹת לָמוּל אֶת בְּנִי, וְרָאִיתִי שֶׁה' הוּא אִתְּךָ, שֶׁלֹּא אָכַלְתָּ וְלֹא שָׁתִיתָ וְלֹא לָקַחְתָּ מְאוּמָה מֵרְשׁוּתִי, לָכֵן אֲנִי אֲגַלֶּה אוֹתְךָ, שֶׁאֲנִי הוּא רֹאשׁ הַמְמֻנֶּה שֶׁל הַשֵּׁדִים, שֶׁהֵן מְמֻנִּים עַל קְצָת אֲנָשִׁים, שֶׁהֵמָּה בְּטִבְעָם קַמְצָנִים. אֲזַי הוּא מָסוּר בְּיָדֵינוּ כָּל הַמַּפְתְּחוֹת שֶׁלָּהֶן, כְּדֵי שֶׁלֹּא יְהֵא בָּהֶן כֹּחַ וּרְשׁוּת לַעֲשׂוֹת בָּהֶן אֵיזֶה צְדָקָה וּגְמִילוּת חֶסֶד, וְאַף לְעַצְמָם אֵין רְשׁוּת בְּיָדָם לְהִתְעַנֵּג לִקְנוֹת אֵיזֶה מַאֲכָל טוֹב אוֹ מִינֵי מְגָדִים. וּבַאֲשֶׁר שֶׁאַתָּה גְּמַלְתַּנִי חֶסֶד גָּדוֹל, קַח הַקִּשּׁוּר שֶׁל הַמַּפְתְּחוֹת הַלָּלוּ, וְאַל תִּירָא, חַי ה', שֶׁלֹּא יֶאֱרַע לְךָ שׁוּם רָעָה.
Afterwards he led him to room that was filled with keys hanging on nails along the walls. The mohel was astonished, for it appeared to him that one bundle of keys was exactly like the one he had at home with the keys to all his rooms and strongboxes. The host saw his expression and observed, “Sir, I have shown you much silver and gold and treasure houses filled with precious stones, yet you showed no surprise. And now over this storage room you show astonishment although it is filled with mere metal!” For the keys were all made of metal. The mohel responded, “I am perplexed by this particular bundle of keys. All these keys resemble those to my own houses and treasuries and storage rooms, yet here they are hanging upon nails!” The host explained, “Since you have done me a kindness and come more than forty miles to circumcise my son, and since I have noted that Hashem has been with you preventing you from eating or drinking or taking anything from me, I will reveal to you the truth. I am the appointed head of the demons assigned over the miserly. “All their keys are given into our hands so that they will have neither the power nor the authority to perform any act of charity of lovingkindness with their property. They are unable even to indulge themselves by purchasing some dainty or delicacy. But because you performed this great act of loving- kindness I allow you to take this bundle of keys. Do not be afraid; I swear as Hashem lives that you will suffer no harm.”
וַיִּקַּח הַמּוֹהֵל הַקִּשּׁוּר שֶׁל מַפְתְּחוֹת וְהָלַךְ בְּשִׂמְחָה לְבֵיתוֹ. וּבְבוֹאוֹ לְבֵיתוֹ נֶהְפַּך לְבָבוֹ וְנַעֲשָׂה לְאִישׁ אַחֵר, וְתֵכֶף בָּנָה בִּנְיָן שֶׁל אֲבָנִים, בֵּית הַכְּנֶסֶת גְּדוֹלָה מְפֹאָרָה מְאֹד, וְעָשָׂה צְדָקָה וּפִרְנֵס אֶת הָעֲנִיִּים, וְהָיָה מַלְבִּישׁ הָעֲרֻמִּים, וְהִפְלִיא לַעֲשׂוֹת עַד יוֹם מוֹתוֹ, וְנִפְטַר בְּשֵׁם טוֹב.
So the mohel took the bundle of keys and returned home joyfully. Thereafter he was transformed into an entirely different person. He immediately constructed a large and beautiful stone synagogue. He began distributing charity to support the poor and clothe the naked. And so did he continue conducting himself in an exemplary manner until the day of his death, leaving the world with a good name.
וּלְפִי זֶה נִרְאֶה לִי, דְּזֶהוּ כַּוָּנַת הַמִּדְרַשׁ רַבָּה שֶׁהִתְחַלְנוּ: יְבָרֶכְךָ ה' — בְּמָמוֹן, שֶׁיִּהְיֶה לְךָ מָמוֹן הַרְבֵּה וְאוֹצְרוֹת כֶּסֶף וְזָהָב. וְאִם תֹּאמַר: מַה הֲנָאָה יִהְיֶה לִי בְּאוֹתָן אוֹצְרוֹת כְּלֵי כֶּסֶף וּכְלֵי זָהָב, בַּאֲשֶׁר שֶׁהַמַּפְתְּחוֹת יִהְיוּ מְסוּרִים בְּיַד הַשֵּׁדִים וּמַזִּיקִים? לְזֶה אָמַר: וְיִשְׁמְרֶךָ — מִן הַמַּזִּיקִים, שֶׁלֹּא יִהְיֶה מַפְתְּחוֹת מְסוּרִים בְּיָדָם. וְאִם כֵּן אַתָּה תִּשְׁלֹט בְּמַעֲשֵׂה יָדֶיךָ וּבְהַטּוֹבָה אֲשֶׁר יֵיטִיב ה' לְךָ, תּוּכַל מֵהֶם לַעֲשׂוֹת צְדָקָה וּגְמִילוּת חֲסָדִים; וְקַל לְהָבִין. עַל כֵּן מִכָּל הַנִּזְכָּר לְעֵיל נִשְׁמַע, שֶׁמִּי שֶׁהוּא קַמְצָן גָּדוֹל, אֲזַי הוּא בִּרְשׁוּת הַסִּטְרָא אָחֳרָא בְּיַד הַמַּזִּיקִים, שֶׁשּׁוֹמְרִים עַל הַמָּמוֹן כַּנִּזְכָּר לְעֵיל. וּמִי שֶׁהוּא וַתְּרָן — אֲזַי הוּא מִסִּטְרָא דִּקְדֻשָּׁה. עַל כֵּן יִרְאֶה הָאָדָם שֶׁלֹּא יְהֵא קַמְצָן יוֹתֵר מִדַּי, כְּדֵי לְהַכְנִיס עַצְמוֹ בִּקְדֻשָּׁה, וְיִזְכֶּה גַּם כֵּן לָעוֹלָם הַבָּא, אָמֵן.
In light of this episode I believe that we can understand the meaning of the Midrash with which we began. The Midrash stated: “‘Hashem will bless you’ — with wealth.” This means that you will posses great wealth including storehouses of silver and gold. But you may ask, “Of what benefit to me are storehouses of silver and golden vessels if the keys are given over to demons and harmful spirits?” For this reason the Midrash continues: “‘And protect you’ — from destructive spirits.” That is, the keys will not be given over to them. Instead you will have dominion over the work of your hands so that with all the goodness with which you have been blessed you will be able to perform charity and lovingkindness. From all of the above it is clear that a person who is exceedingly miserly is in the hands of the Sitrah Acharah and under the dominion of the spirits that dwell upon his wealth. The generous, by contrast, are under the sway of the Sitrah DeKedushah, the Aspect of Holiness. Therefore a man should strive not to be overly miserly in order to connect himself with the realm of holiness so that he may also merit the World to Come. Amein.