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Prof.Avigdor Shinan
The Hebrew University of Jerusalem
[email protected]

MIDRASH: HALACHA AND AGGADAH

A: Introduction
B: The Binding of Isaac in Midrash Genesis Rabbah
C: The Birth of Moses in Midrash Exodus Rabbah
D: The Rabbinic Biography (or Autobiography) of King David
E: Midrash in the Targums
F: The Ethic of the Fathers
G: Midrash on the Juxtaposition of Biblical Texts
H: Halacha in the Mishnah
I: Miscellaneous
J: Stories
For further reading

[A] Introduction
The Hebrew Bible / The Rabbis / temple, synagogue, school, house of learning
/ Halacha / Aggadah / written and oral Torah / Mishnah / Talmuds (Palestinian
and Babylonian) / Midrash compilations / "Turn it and turn it again, for all is in
it" (Mishnah. The Ethics of the Fathers) / Translations of the Bible (Septuagint,
Vulgate, Targums etc.) / The Prayer book / The Apocrypha and Pseudepigrapha /
The Jewish-Hellenistic Literature / The library of the Dead Sea sect / Ancient
mystical Literature / Liturgical literature / The New Testament and early Church
Fathers / Early Samaritan literature / Non-Midrashic sayings, Stories, Parables /
***
[B] The Binding of Isaac in Midrash Genesis Rabbah
[1] 'The Lord trieth the righteous, etc. (Ps. XI, 5). R. Jonathan said: A potter does
not examine defective vessels, because he cannot give them a single blow without
breaking them. What then does he examine? Only the sound vessels, for he will
not break them even with many blows. Similarly, the Holy One, blessed be He,
tests not the wicked but the righteous, as it says, ' The Lord trieth the righteous.’
R. Jose b. R. Hanina said: When a flax worker knows that his flax is of good
quality, the more he beats it the more it improves and the more it glistens but if it
is of inferior quality, he cannot give it one knock without it splitting. Similarly,
the Lord does not test the wicked but only the righteous, as it says, ' The Lord
trieth the righteous.’ R. Eleazar said: When a man possesses two cows, one
strong and the other feeble, upon which does he put the yoke? Surely upon the
strong one! Similarly, God tests none but the righteous, as it says, ' The Lord
trieth the righteous'- AND IT CAME TO PASS AFTER THESE THINGS,
THAT GOD TRIED ABRAHAM (Gen. XXI, 1).
[2] AFTER THESE THINGS – What were these words? Abraham, saying to
himself: ‘I have rejoiced and made all others rejoice, yet I did not set aside a
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single bullock or ram for the Holy One, blessed be He.’ Said God to him: ' I know
that even if thou wast commanded to offer thine only son to Me, thou wouldst not
refuse.’ According to R. Leazar it was the ministering angels who spoke thus:
‘This Abraham rejoiced and made all others rejoice, yet did not set aside for God
a single bullock or ram.’ Said the Holy One, blessed be He, to them: ‘Even if we
tell him to offer his own son, he will not refuse.’ Isaac and Ishmael were engaged
in a controversy: the latter argued, 'I am more beloved than thou, because I was
circumcised at the age of thirteen’; while the other retorted, ‘I am more beloved
than thou, because I was circumcised at eight days.’ Said Ishmael to him: ‘I am
more beloved, because I could have protested, yet did not.’ At that moment Isaac
exclaimed: ' O that God would appear to me and bid me cut off one of my limbs!
then I would not refuse.’ Said God: ' Even if I bid thee sacrifice thyself, thou wilt
not refuse.’ (Another version: Said Ishmael to him: ' I am more beloved than
thou, since I was circumcised at the age of thirteen, but thou wast circumcised as
a baby and couldst not refuse.’ Isaac retorted: ' All that thou didst lend to the Holy
One, blessed be He, was three drops of blood. But lo, I am now thirty-seven years
old,l yet if God desired of me that I be slaughtered, I would not refuse.’ Said the
Holy One, blessed be He,‘This is the moment! ' Straightway, GOD TRIED
ABRAHAM.
[3] AND ABRAHAM ROSE EARLY IN THE MORNING, AND SADDLED
HIS ASS (XXII, 3). R. Simeon b. Yohai said: Love upsets the natural order, and
hate upsets the natural order. Love upsets the natural order: AND ABRAHAM
ROSE EARLY IN THE MORNING, etc.: surely he had plenty of slaves? But the
reason was that love upset the natural order. Hate upsets the natural order: And
Baalam rose up in the morning, and saddled his ass (Num. XXII, 21): surely he
had plenty of slaves? Hate, however, upsets the natural order. Love upsetsthe
natural order: And Joseph made ready his chariot, etc. (Gen. XLVI, 29): yet
surely Joseph had plenty of slaves? But love upsets the natural order. Hate upsets
the natural order: And he (=Pharaoh) made ready his chariot (Ex. XIV, 6): yet
surely he had plenty of slaves? Thus hate upsets the natural order. R. Simeon b.
Yohai said: Let saddling counteract saddling. Let the saddling done by our father
Abraham in order to go and fulfil the will of Him at whose word the world came
into existence counteract the saddling done by Baalam in order to go and curse
Israel. Let preparing counteract preparing. Let Joseph's preparing [of his chariot]
to meet his father counteract Pharaoh's preparing to go and pursue Israel. R.
Ishmael taught: Let the sword of the hand counteract the sword of the hand. Let
the sword taken in the hand of our father Abraham, as it says, And Abraham
stretched forth his hand, and took the knife to slay his son (Gen. XXII, 1O), come
and counteract the sword grasped by Pharaoh's hand when he said, I will draw my
sword, my hand shall destroy them (Ex. XV, 9).
[4] AND TOOK TWO OF HIS YOUNG MEN WITH HIM, AND ISAAC HIS
SON.. R. Abbahu said: Two people behaved with propriety, Abraham and Saul:
Abraham, as it says, AND TOOK TWO OF HIS YOUNG MEN WITH HIM;
Saul, as it says, And Saul... went, he and two men with him (I Sam. XXVIII, 8).
AND HE CLEAVED THE WOOD FOR THE BURNT-OFFERING. R. Hiyya b.
R. Jose said in the name of R. Miasha, and it was also repeated in the name of R.
Bannaiah: As a reward for the two cleavings wherewith our father Abraham
cleaved the wood of the burnt-offering, he earned that God should cleave
(=divide) the Sea before his descendants, as it says, And the waters were divided
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(Ex. XIV, 21). Said R. Levi: You went too far! In truth Abraham acted according
to his powers and the Holy One, blessed be He, according to His powers
[5] ON THE THIRD DAY, etc. AND SAW THE PLACE AFAR OFF (XXII, 4).
What did he see? He saw a cloud enveloping the mountain, and said: ‘It appears
that that is the place where the Holy One, blessed be He, told me to sacrifice my
son. He then said to him [Isaac]: ‘Isaac, my son, seest thou what I see?’ ‘Yes,’ he
replied. Said he to his two servants: ' See ye what I see? ' ' No,’ they answered.
Since ye do not see it, ABIDE YE HERE WITH THE ASS,’ (XXII, 5), he bade
them, for ye are like the ass.
[6] R. Isaac said: When Abraham wished to sacrifice his son Isaac, he said to
him: ‘Father, I am a young man and am afraid that my body may tremble through
fear of the knife and I will grieve thee, whereby the slaughter may be rendered
unfit and this will not count as a real sacrifice; therefore bind me very firmly.
Forthwith, HE BOUND ISAAC (XXII, 9): can one bind a man thirty-seven years
old? (another version: twenty-six years old) without his consent?
[7] AND HE SAID: TAKE, I PRAY THEE, THY SON, etc. (XXII, 2). Said He
to him: TAKE, I PRAY THEE -I beg thee-THY SON. ' ' Which son? ' he asked.
THINE ONLY SON. replied He. But each is the only one of his mother? -
WHOM THOU LOVEST. - Is there a limit to the affections? ' ' ISAAC, ' said He.
And why did He not reveal it to him without delay? In order to make him [Isaac]
even more beloved in his eyes and reward him for every word spoken.
***
[C] The Birth of Moses in Midrash Exodus Rabbah
[1] Amram was at that time the head of the Sanhedrin, and when Pharaoh decreed
that EVERY SON THAT IS BORN. YE SHALL CAST INTO THE RIVER (I,
22), Amram said that it was useless for the Israelites to beget children. Forthwith
he ceased to have intercourse with his wife Jochebed and even divorced his wife,
though she was already three months pregnant. Whereupon all the Israelites
arose and divorced their wives. Then said his daughter to him: ‘Your decree is
more severe than that of Pharaoh; for Pharaoh decreed only concerning the male
children, and you decree upon males and females alike. Besides, Pharaoh being
wicked, there is some doubt whether his decree will be fulfilled or not, but you
are righteous and your decree will be fulfilled.’ So he took his wife back and was
followed by all the Israelites, who also took their wives back.
[2] AND PHARAOH CHARGED ALL HIS PEOPLE (I, 22). R. Jose b. R.
Hanina said: He decreed against his own people too. And why was this? Because
his astrologers told him, ‘The mother of Israel's saviour is already pregnant with
him, but we do not know whether he is an Israelite or an Egyptian.’ Then Pharaoh
assembled all the Egyptians before him and said: ' Lend me your children for nine
months that I may cast them in the river, as it is written: EVERY SON THAT IS
BORN. YE SHALL CAST INTO THE RIVER (ib. 22). It does not say ‘every son
who is an Israelite’, but ’every son’, whether he be Jew or Egyptian. But they
would not agree, saying: ‘An Egyptian son would not redeem them; he must be
an Hebrew
[3] AND THERE WENT A MAN OF THE HOUSE OF LEVI (II, 1). Where did
he go? R. Judah, the son of R. Zebina, said: He followed his daughter's advice
AND TOOK TO WIFE A DAUGHTER OF LEVI. It does not say ' he took her
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back ‘, but HE TOOK, proving, said R. Judah, the son of Zebina, that he went
through a marriage ceremony with her. He placed her on the bridal litter, Miriam
and Aaron dancing before them and the angels saying: As a joyful mother of
children (Ps. CXIII, 9). A DAUGHTER OF LEVI. Is it possible that she was 130
years old and could still be called A DAUGHTER? This shows, said R. Judah,
son of R. Zebina, that the symptoms of youth came back to her.
[4] AND THE WOMAN CONCEIVED AND BORE A SON (II. 2). R. Judah
said: Her giving birth is compared to her pregnancy; just as her pregnancy was
painless so was her giving birth-a proof that righteous women were not included
in the decree pronounced on Eve. AND WHEN SHE SAW HIM THAT HE
WAS GOOD (TOB). It was taught: R. Meir says: His name was ‘Tob’. R. Josiah
says: His name was Tobiah. R. Judah says: He was fit for prophecy. Others say:
He was born circumcised. The Sages say: When Moses was born the whole house
became flooded with light; for here it says: AND SHE SAW HIM THAT HE
WAS GOOD, and elsewhere it says: And God saw the light, that it was good
(Gen. I, 4). AND SHE HID HIM THREE MONTHS (Ex. ib.). This was possible
because the Egyptians counted from the time he took her back, when she was
already three months pregnant with him.
[5] Pharaoh's daughter used to kiss and hug him, loved him as if he were her own
son and would not allow him out of the royal palace. Because he was so
handsome, everyone was eager to see him, and whoever saw him could not tear
himself away from him. Pharaoh also used to kiss and hug him, and he [Moses]
used to take the crown of Pharaoh and place it upon his own head, as he was
destined to do when he became great... The magicians of Egypt sat there and said:
‘We are afraid of him who is taking off thy crown and placing it upon his own
head, lest he be the one of whom we prophesy that he will take away the kingdom
from thee.’ Some of them counseled to slay him and others to burn him, but
Jethro was present among them and he said to them: ' This boy has no sense.
However, test him placing before him a gold vessel and a live coal; if he stretch
forth his hand for the gold, then he has sense and you can slay him, but if he
make for the live coal, then he has no sense and there can be no sentence of death
upon him.’ So they brought these things before him, and he was about to reach
forth for the gold when Gabriel came and thrust his hand aside so that it seized
the coal, and he thrust his hand with the live coal into his mouth, so that his
tongue was burnt, with the result that he became slow of speech and of tongue
(Ex. IV, 10).
***
[D] The Rabbinic Biography (or Autobiography) of King David
[1] ExR 2:2-3: MOSES WAS KEEPING THE FLOCK. It is written: But the
Lord is in His holy temple (Hab. II, 20). R. Samuel b. Nahman said: Before the
Temple was destroyed, the Divine Presence dwelt therein, for it says: The Lord is
in His holy temple (Ps. XI, 4); but when the Temple was destroyed, the Divine
Presence removed itself to heaven […] R. Jannai said: Although His Presence is
in heaven, yet ’His eyes behold, His eyelids try, the children of men’ (Ps. ib.).
And whom does He try? The righteous, as it says: The Lord trieth the righteous
(ib. 5). By what does He try him? By tending flocks. He tried David through
sheep and found him to be a good shepherd, as it is said: He chose David also His
servant and took him from the sheepfolds (Ps. LXXVIII, 70). He used to stop the
bigger sheep from going out before the smaller ones, and bring smaller ones out
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first, so that they should graze upon the tender grass, and afterwards he allowed
the old sheep to feed from the ordinary grass, and lastly, he brought forth the
young, lusty sheep to eat the tougher grass. Whereupon God said: ' He who
knows how to look after sheep, bestowing upon each the care it deserves, shall
come and tend my people,’ as it says, From following the ewes that give suck He
brought him, to be shepherd over Jacob His people’. Another interpretation:
Before God confers greatness on a man He first tests him by a little thing and
then promotes him to greatness. Here you have two great leaders whom God first
proved by a little thing, found trustworthy, and then promoted to greatness. He
tested David with sheep, which he led through the wilderness, only in order to
keep them from robbing [private fields … Similarly in the case of Moses it says:
And he led the flock to the farthest end of the wilderness-in order to keep them
from despoiling [the fields of others]. God took him to tend Israel, as it is said:
Thou didst lead Thy people like a flock, by the hand of Moses and of Aaron (ib.
LXXVII, 21).
[2] B. Talmud Berachot 3a: At midnight do I rise to give thanks unto Thee
because of Thy righteous ordinances (Ps. CXVIIII, 62). R. Aha said: David said:
Midnight never passed me by in my sleep. R. Zera says: Till midnight he used to
slumber like a horse, from thence on he rose with the energy of a lion. R. Ashi
says: Till midnight he studied the Torah, from thence on he recited songs and
praises. […] David had a sign. For so said R. Aha b. Bizana in the name of R.
Simeon the Pious: A harp was hanging above David's bed. As soon as midnight
arrived, a North wind came and blew upon it and it played of itself. He arose
immediately and studied the Torah till the break of dawn.
[3] B Berachot 4a: A prayer of David … Keep my soul, for I am pious (Ps.
LXXXVI, 2). R. Levi and R. Isaac: The one says, Thus spoke David before the
Holy One, blessed be He; Master of the world, am I not pious? All the kings of
the East and the West sleep to the third hour [of the day], but I, at midnight I rise
to give thanks unto Thee … The other one says: Thus spoke David before the
Holy One, blessed be He: Master of the world, am I not pious? All the kings of
the East and the West sit with all their pomp among their company, whereas my
hands are soiled with blood of the foetus and the placenta … And what is more,
in all that I do I consult my teacher, Mephibosheth, and I say to him: My teacher
Mephibosheth, is my decision right? Did I correctly convict, correctly acquit,
correctly declare clean, correctly declare unclean? And I am not ashamed [to ask].
[4] B. Shabbat 30a: What is meant by the verse, Lord, make me to know mine
end, and the measure of my days, what it is; let me know how frail I am (Ps. LIX,
5). David said before the Holy One, blessed be He, 'Sovereign of the Universe!
Lord, make me to know mine end.' 'It is a decree before Me,' replied He, 'that the
end of a mortal is not made known.' 'And the measure of my days, what it is'-'it is
a decree before Me that a person's span [of life] is not made known.' 'Let me
know how frail [hadel] I am.' Said He to him. 'Thou wilt die on the Sabbath.' 'Let
me die on the first day of the week!' 'The reign of thy son Solomon shall already
have become due, and one reign may not overlap another even by a hairbreadth.'
'Then let me die on the eve of the Sabbath!' Said He, 'For a day in thy courts is
better than a thousand': better is to Me the one day that thou sittest and engagest
in learning than the thousand burnt-offerings which thy son Solomon is destined
to sacrifice before Me on the altar.' Now, every Sabbath day he would sit and
study all day. On the day that his soul was to be at rest, the Angel of death stood
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before him but could not prevail against him, because learning did not cease from
his mouth. 'What shall I do to him?' said he. Now, there was a garden before his
house; so the Angel of death went, ascended and soughed in the trees. He [David]
went out to see: as he was ascending the ladder, it broke under him. Thereupon he
became silent [from his studies] and his soul had repose. Then Solomon sent to
Beth Hamidrash: My father is dead and lying in the sun; and the dogs of my
father's house are hungry; what shall I do? They sent back, Cut up a carcase and
place it before the dogs; and as for thy father, put a loaf of bread or a child upon
him and carry him away. Did then not Solomon well say, for a living dog is better
than a dead lion?
***
[E] Midrash in the Targums

[1] Genesis 4:1 And Adam knew Eve his wife and she conceived and bare Kain;
TPsJ: And Adam knew that Eve his wife had a desire for an angel [or: that she
was impregnated by Samael the angel of God] and bare Kain

[2] Genesis 18:2: and he lifted up his eyes and looked, and, lo, three men stood
over against him; and when he saw them, he ran to meet them from the tent door,
and bowed down to the earth,
TN: And he lifted up his eyes and saw, and behold, three angels in the likeness of
men standing beside him. And he saw and he ran from the door of the tent to
meet them, and saluted them after the custom of the land.
TPsJ.: He lifted up his eyes and saw, and behold three angels in the form of men
were standing before him. They had been sent for three things. For it is not
possible for a ministering angel to be sent for more than one thing. One came to
announce to him that Sarah would bear a male child; one came to rescue Lot; and
one came to destroy Sodom and Gomorrah. When he saw them he ran from the
door of the tent to meet them and bowed to the ground.

[3] Genesis 22:19:

Abraham returned to his young men, and they went to Beershevah and he dwelt
in Beershevah
TPsJ: And the angels on high took Izhak and brought him into the school of
Shem the Great; and he was there three years. And in the same day Abraham
returned to his young men; and they arose and went together to the Beira-desheva
and Abraham dwelt at Beira-desheva. And it was after these things, after
Abraham had bound Izhak, that Satan came and told unto Sarah that Abraham
had killed Izhak. And Sarah arose, and cried out, and was strangled, and died
from agony.

[4] Genesis 30:22: Then God remembered Rachel, and God gave heed to her and
opened her womb
FT: Four keys are held in the hand of the Lord of all the world, and He will not
deliver them either to angel or to saraph; the key of the rain, the key of the
provender, the key of the sepulchre, the key of barrenness. ... And the Word of
the Lord remembered Rachel in His good compassions, and the Word of the Lord
heard the voice of her prayer, and He said in His Word that He would give her
children
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[5] Genesis 1:26: Then God said, "Let Us make man in Our image, according to
Our likeness
TPsJ: And the Lord said to the angels who ministered before Him, who had been
created in the second day of the creation of the world, Let us make man in Our
image, in Our likeness
***
[F] The Ethic of the Fathers
1:1 Moshe received the Torah at Sinai, And he transmitted it to Yehoshua, And
Yehoshua to the elders, And the Elders to the prophets, And the Prophets
transmitted it to the men of the great assembly. They said three things: Be
moderate in judgement, and raise up manystudents, and make a fence around the
Torah.
1:2 Shimon the Tzadik was of the last of the Great Assembly. He has said,On
three things the world stands– On the Torah, and on the cult, and on Deeds of
Lovingkindess.
1:6 Yehoshua ben Perachia said, Make for yourself a rabbi, acquire for yourself a
friend; and judge every person in their favor.
1:7 Nittai of Arbel said, Distance yourself from a bad neighbor, Do not befriend
a wicked person, And do not despair of punishment.
1:14 This was another favorite teaching of Hillel the Elder: If I am not for me, who will
be for me? If I am only for myself, what am I? If not now, when?
4:1 Ben Zoma says: Who is the wise one? He who learns from all men, as it says,
"I have acquired understanding from all my teachers" (Psalms 119:99). Who is
the mighty one? He who conquers his desire, as it says, "slowness to anger is
better than a mighty person." (Proverbs 16:32). Who is the rich one? He who is
happy with his lot, as it says, "When you eat [from] the work of your hands,you
will be happy, and it will be well with you" (Psalms 128:2). "You will be happy"
in this world, and "it will be well with you" in the world to come. Who is
honored? He who honors the created beings,as it says, "For, those who honor Me,
I will honor; and those who despise me will be held in little esteem" (I Samuel
2:30).
***
[G] Midrash on the Juxtaposition of Biblical Texts
[1] Sifre Num 131: R. Akivah says: Every section that is juxtaposed to another
one learns from it.
[2] Sifre Zuta: Why is the section of the wood gatherer followed immediately by
the section about the fringes?—to teach you that the dead are obliged to wear
fringes.
[3] B. Berachot 63a: It has been taught: Rabbi says, Why does the section of the
Nazirite follow immediately on that of the unfaithful wife? To teach you that
anyone who sees an unfaithful wife in her evil ways should completely abstain
from wine.
[4] Deut 33:7-8: May Reuben survive and not die out, survive though his men be
few. Of Judah he said this: Listen, God, to the voice of Judah …
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[5] Sifre Deut 348: What has one thing to do with the other? It is because Judah
did what he did and stood and confessed “She is more righteous than I” (Gen.
38:26). When Reuben saw that Judah had confessed he stood and confessed to
about his own deeds; one must therefore conclude that Judah made Reuben carry
out repentance.
[6] Lev. R. 12:1: The sons of Aaron died only because they entered the Tent of
Meeting drunk with wine. […] Thus it is said “And there came forth fire from
before the Lord, and devoured them, and they died before the Lord” (Lev. 10: 2),
but we would not know why they died, but for His commanding Aaron: “Drink
no wine nor strong drink” (Lev. 10:8); we know from this that they died precisely
on account of the wine.
[7] Lev. R. 20: R. Abba b. Abina enquired: For what reason was the section
recording the death of Miriam placed in close proximity to that dealing with the
ashes of the Red Heifer? Simply this, to teach that as the ashes of the Heifer
effect atonement, so the death of the righteous effects atonement.
[8] Midrash Tannaim Deut. 25:18: And the name of the place was called Massah
and Meribah, because of the striving of the children of Israel, and because they
tried God, saying: “Is God among us, or not?” (Exod. 17:7)—Immediately: Then
came Amalek, and fought with Israel in Rephidim (ibid:8)
[9] B. Bava Kama 92a: Raba said to Rabbah b. Mari: Whence can be derived the
lesson taught by our Rabbis that one who solicits mercy for his fellow while he
himself is in need of the same thing, will be answered first? — He replied: As it
is written: And the Lord changed the fortune of Job when he prayed for his
friends. He said to him: You say it is from that text, but I say it is from this text:
'And Abraham prayed unto God and God healed Abimelech and his wife and his
maidservants,' and immediately after it Says: And the Lord remembered Sarah as
he had said, etc., [i.e.] as Abraham had prayed and said regarding Abimelech.
***
[H] Halacha in the Mishnah

BERACHOT 4:3: Rabban Gamliel says: Every day a person must pray eighteen.
Rabbi Yehoshua says: [One may say] an abbreviated [form of the] eighteen
[blessings].Rabbi Akiva says: If the prayer is fluent in his mouth, he must say
eighteen [blessings]; but if it is not -- [he may say] an abbreviated eighteen
[because otherwise he may stumble on the words].
4:5 If one was riding a donkey, he should dismount from it [while he prays]. If
he is unable to dismount, he should turn his face [towards Jerusalem]. And if he
is unable to turn his face, he should focus his heart toward the Holy of Holies [in
the Temple in Jerusalem].
4:6 If one was sitting in a boat, or in a wagon, or on a raft, [When he prays] he
should focus his heart toward the Holy of Holies.

KIDUSHIN 1:7: For every commandment dependent upon the time [of year],
men are liable and women are exempt. And for every positive commandment not
dependent upon the time, men and women are equally liable. For every negative
commandment, whether dependent upon the time or not dependent upon the time,
men and women are equally liable.
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YOMA 8:1 ON THE DAY OF ATONEMENT IT IS FORBIDDEN TO EAT, TO DRINK, TO

WASH, TO ANOINT ONESELF, TO PUT ON SANDALS, OR TO HAVE MARITAL
INTERCOURSE. A KING OR BRIDE MAY WASH THE FACE, AND A WOMAN AFTER
CHILDBIRTH MAY PUT ON SANDALS. THIS IS THE VIEW OF R. ELIEZER. THE
SAGES, HOWEVER, FORBID IT.
8:2 IF ONE EATS THE BULK OF A LARGE DATE, THE LIKE THEREOF, WITH ITS
STONE INCLUDED, OR IF HE DRANK A MOUTHFUL, HE IS CULPABLE. ANY FOODS
COMPLEMENT ONE ANOTHER IN MAKING UP THE BULK OF A DATE, AND ALL THE
LIQUIDS COMPLEMENT ONE ANOTHER IN MAKING UP A MOUTHFUL, BUT WHAT A
MAN EATS AND DRINKS DOES NOT GO TOGETHER.
8:4 ONE SHOULD NOT AFFLICT CHILDREN AT ALL ON THE DAY OF ATONEMENT.
BUT ONE TRAINS THEM A YEAR OR TWO BEFORE IN ORDER THAT THEY BECOME
USED TO RELIGIOUS OBSERVANCES.
8:5 A SICK PERSON IS FED AT THE WORD OF EXPERTS. AND IF NO EXPERTS ARE
THERE, ONE FEEDS HIM AT HIS OWN WISH UNTIL HE SAYS: ENOUGH.

BABA KAMA 3:1 IF A MAN PLACES A PITCHER ON PUBLIC GROUND AND ANOTHER
ONE COMES AND STUMBLES OVER IT AND BREAKS IT, HE IS EXEMPT. IF THE
OTHER ONE WAS INJURED BY IT, THE OWNER OF THE PITCHER IS LIABLE TO
COMPENSATE FOR THE DAMAGE. IF HIS PITCHER BROKE ON PUBLIC GROUND AND
SOMEONE SLIPPED IN THE WATER OR WAS INJURED BY THE POTSHERD HE IS
LIABLE . R. JUDAH SAYS: IF IT WAS DONE INTENTIONALLY HE IS LIABLE, BUT IF
UNINTENTIONALLY HE IS EXEMPT.
3:4 IF TWO POTTERS WERE FOLLOWING ONE ANOTHER AND THE FIRSTSTUMBLED
AND FELL DOWN AND THE SECOND STUMBLED BECAUSE OF THE FIRST, THE
FIRST IS LIABLE FOR THE DAMAGE DONE TO THE SECOND.

PEAH 1:1: These are the things that have no measure: The peah of the field, the
first fruits and the, the appearance [at the Temple in Jerusalem on Pilgrimage
Festivals], acts of kindness, and the study of the Torah.These are things the fruits
of which a man enjoys in this world, while the principle remains for him in the
World to Come: Honoring father and mother, acts of kindness, and bringing
peace between a man and his fellow. But the study of Torah is equal to them all.

SANHEDRIN 4:5: HOW WERE THE WITNESSES INSPIRED WITH AWE? WITNESSES IN
CAPITAL CHARGES WERE BROUGHT IN AND INTIMIDATED [THUS]: PERHAPS
WHAT YE SAY IS BASED ONLY ON CONJECTURE, OR HEARSAY, OR IS EVIDENCE
FROM THE MOUTH OF ANOTHER WITNESS, OR EVEN FROM THE MOUTH OF A
TRUSTWORTHY PERSON: PERHAPS YE ARE UNAWARE THAT ULTIMATELY WE
SHALL SCRUTINIZE YOUR EVIDENCE BY CROSS EXAMINATION AND INQUIRY?
KNOW THEN THAT CAPITAL CASES ARE NOT LIKE MONETARY CASES. IN CIVIL
SUITS, ONE CAN MAKE MONETARY RESTITUTION AND THEREBY EFFECT HIS
ATONEMENT; BUT IN CAPITAL CASES HE IS HELD RESPONSIBLE FOR HIS BLOOD
[OF THE ACCUSED'S] AND THE BLOOD OF HIS [POTENTIAL] DESCENDANTS UNTIL
THE END OF TIME, FOR THUS WE FIND IN THE CASE OF CAIN, WHO KILLED HIS
BROTHER, THAT IT IS WRITTEN: THE BLOODS OF THY BROTHER CRY UNTO ME:
NOT THE BLOOD OF THY BROTHER, BUT THE BLOODS OF THY BROTHER, IS SAID -
HIS BLOOD AND THE BLOOD OF HIS [POTENTIAL] DESCENDANTS. FOR THIS
REASON WAS MAN CREATED ALONE, TO TEACH THEE THAT WHOSOEVER
DESTROYS A SINGLE SOUL OF ISRAEL, SCRIPTURE IMPUTES [GUILT] TO HIM AS
THOUGH HE HAD DESTROYED A COMPLETE WORLD; AND WHOSOEVER
PRESERVES A SINGLE SOUL OF ISRAEL, SCRIPTURE ASCRIBES [MERIT] TO HIM AS
THOUGH HE HAD PRESERVED A COMPLETE WORLD.FURTHERMORE, [HE WAS
CREATED ALONE] FOR THE SAKE OF PEACE AMONG MEN, THAT ONE MIGHT NOT
SAY TO HIS FELLOW, ‘MY FATHER WAS GREATER THAN THINE, AND THAT THE
MINIM MIGHT NOT SAY, THERE ARE MANY RULING POWERS IN HEAVEN; AGAIN,
TO PROCLAIM THE GREATNESS OF THE HOLY ONE, BLESSED BE HE: FOR IF A MAN
STRIKES MANY COINS FROM ONE MOULD, THEY ALL RESEMBLE ONE ANOTHER,
BUT THE SUPREME KING OF KINGS, THE HOLY ONE, BLESSED BE HE, FASHIONED
 10

EVERY MAN IN THE STAMP OP THE FIRST MAN, AND YET NOT ONE OF THEM
RESEMBLES HIS FELLOW. THEREFORE EVERY SINGLE PERSON IS OBLIGED TO
SAY: THE WORLD WAS CREATED FOR MY SAKE.
***
[I] Miscellaneous

[1] R. Yehudah bar Simon says: Said the Holy one, blessed be He: You have
four members of your household - “You shall rejoice in your festival, with your
son and daughter your male slave and your female slave” (Deuteronomy 16:14) -
and I have four members of my household - “the Levite, the stranger ("‫)"גר‬, the
fatherless and the widow” (ibid) ... If you cause yours and mine to rejoice in your
house on the holidays which I gave you, I will cause yours and mine to rejoice in
the Chosen House , as it is said: “And I will bring them to my sacred mount and
let them rejoice in my house of prayer, their burnt offerings and sacrifices shall be
welcome on my alter for my house shall be called a house of prayer for all
peoples” (Midrash Tanhuma, Re’e 18).
[2] Scripture says: All the LORD's paths are steadfast love for those who keep the
decrees of His covenant (ps.25). When Moses said to Israel: After the Lord your
God You have to walk (Dt.13) he said again: to walk in his ways, they said to
him: who is able to walk in His ways? Because it is written: He travels in
whirlwind and storm, And clouds are the dust on His feet. (Nah.1). And it is
written: Your way was through the sea, Your path, through the mighty waters;
Your tracks could not be seen. (Ps.77). And it is written: Devouring fire preceded
Him; it stormed around Him fiercely. (Ps.50). Moses said to Israel: I said this not
to you, but I said: His paths are steadfast love (Hèsèd we èmeth) and doing of
lovingkindness. Because it is written: All the LORD's paths are steadfast love for
those who keep the decrees of His covenant. Gemiluth Hasadim (doing of
lovingkindness) is the beginning f the Torah, it is the middle of the Torah and it
is the end of it .The beginning: he clothed the naked as it is said: and the LORD
God made garments of skins for Adam and his wife, and clothed them.(Gen.3). In
the middle: visiting th sick, as it is said: The LORD appeared to him by the
terebinths of Mamre; (Gen 18). And at the end, He buried the dead as it is said:
He buried him in the valley in the land (Dt.34). So you have to go after the
attributes of The Holy One Blessed is He (Midrash Tanhuma, Yayishlach 10).
[3] For it was taught: This is my God, and I will adorn him: [i.e.,] adorn thyself
before Him in [the fulfilment of] precepts. [Thus:] make a beautiful sukkah in
His honour,8 a beautiful lulab, a beautiful shofar, beautiful fringes, and a
beautiful Scroll of the Law, and write it with fine ink, a fine reed [-pen], and a
skilled penman, and wrap it about with beautiful silks. Abba Saul interpreted, and
I will be like him: be thou like Him: just as He is gracious and compassionate, so
be thou gracious and compassionate (B. Talmud Shabbat 133a).
[4] Rabbi observed: Suffering is precious. ... Rabbi's sufferings came to him
through a certain incident, and departed likewise. ‘They came to him through a
certain incident.’ What is it? — A calf was being taken to the slaughter, when it
broke away, hid his head under Rabbi's skirts, and lowed [in terror]. ‘Go’, said
he, ‘for this wast thou created.’ Thereupon they said [in Heaven], ‘Since he has
no pity, let us bring suffering upon him.’ - ‘And departed likewise.’ How so? —
One day Rabbi's maidservant was sweeping the house; [seeing] some young
weasels lying there, she made to sweep them away. ‘Let them be,’ said he to her;
 11

‘It is written, and his tender mercies are over all his works.’ Said they [in
Heaven], ‘Since he is compassionate, let us be compassionate to him.’ (B.
Talmud, BM 85a)
[5] When Sarah received the good news that she would give birth to Isaac, she
prayed before the Holy One, Blessed be He, saying: Since you gave me a child,
why would his descendents be enslaved for such a long period? Said the Holy
One to her: I will reduce a hundred ninety years from that period – your age and
Abraham's age combined - and they will be in Egypt for only two hundred and
ten years (Midrash Aggadah 21:1).
***
[J] Stories

[1] LevR 16:2: THIS SHALL BE THE LAW OF THE LEPER, etc. This is alluded
to in what is written, Who is the man that desireth life (Ps. XXXIV, 13). This
may be compared to the case of the pedlar who used to go round the towns in the
vicinity of Sepphoris, crying out: ' Who wishes to buy the elixir of life? and
drawing great crowds round him. R. Jannai was sitting and expounding in his
room and heard him calling out: Who desires the elixir of life? He said to him:
Come here, and sell me it. The pedlar said: ' Neither you nor people like you
require that [which I have to sell]. The Rabbi pressed him, and the pedlar went up
to him and brought out the Book of Psalms and showed him the passage,’ Who is
the man that desireth life.’ What is written [immediately] thereafter?--Keep thy
tongue from evil, depart from evil and do good. R. Jannai said: Solomon, too,
proclaims, Whoso keepeth his mouth and his tongue keepeth his soul from
troubles (Prov. XXI, 23). R. Jannai said: All my life have I been reading this
passage, but did not know how it was to be explained, until this hawker came and
made it clear, viz. Who is the man that desireth life...? Keep thy tongue from
evil, etc.’ It is for the same reason that Moses addressed a warning to Israel,
saying to them, THIS SHALL BE THE LAW OF THE MEZORA (LEPER), i.e.
the law relating to one that gives currency to an evil report (mozi [shem] ra’).
[2] LevR 3:5 : AND HE SHALL REND IT BY THE WINGS THEREOF, BUT
SHALL NOT DIVIDE IT ASUNDER (I, 17) R. Johanan said: An ordinary being,
should he smell the odour of [burning] wings, is nauseated thereby, and you say,
’And the priest shall make it smoke upon the altar’ (ib.)! Why then all this?-Just
in order that the altar may be enhanced by the sacrifice of a poor person. King
Agrippa wished to offer up a thousand burnt offerings in one day. He sent to tell
the High Priest: ‘Let no man other than myself offer sacrifices to-day!’ There
came a poor man with two turtle-doves in his hand, and he said to the High
Priest: ‘Sacrifice these.’ Said he: ‘The king commanded me, saying, "Let no man
other than myself offer sacrifices this day."’ Said he: ‘My lord the High Priest, I
catch four every day; two I offer up, and with the other two I sustain myself. If
you do not offer them up, you cut off my means of sustenance.’ The priest took
them and offered them up. In a dream it was revealed to Agrippa: ‘The sacrifice
of a poor man preceded thine.’ So he sent to the High Priest, saying: ‘Did I not
command you thus: "Let no one but me offer sacrifices this day"? ‘Said he to
him: ‘Your Majesty, a poor man came with two turtle-doves in his hand, and said
to me: "I catch four birds every day; I sacrifice two, and from the other two I
support myself. If you will not offer them up you will cut off my means of
 12

sustenance." Should I not have offered them up?’ Said he to him: ‘You were right
in doing as you did.’ An ox was once being led to sacrifice, but would not budge.
A poor man came along with a bundle of endive in his hand. He held it out
towards the ox, which ate it, sneezed, and expelled a needle, and then allowed
itself to be led to sacrifice. In a dream it was revealed to the owner of the ox:
‘The poor man's sacrifice preceded thee.’ Once a woman brought a handful of
fine flour, and the priest despised her, saying: ‘See what she offers! What is there
in this to eat? What is there in this to offer up?’ It was shown to him in a dream:
‘Do not despise her! It is regarded as if she had sacrificed her own life.’
[3] B Bava Metziah 85b: Elijah used to frequent Rabbi's academy. One day — it
was New Moon — he was waiting for him, but he failed to come. Said he to him
[the next day]: 'Why didst thou delay?' — He replied: '[I had to wait] until I
awoke Abraham, washed his hands, and he prayed and I put him to rest again;
likewise to Isaac and Jacob.' 'But why not awake them together?' — 'I feared that
they would wax strong in prayer and bring the Messiah before his time.' 'And is
their like to be found in this world?' he asked. — 'There is R. Hiyya and his sons',
he replied. Thereupon Rabbi proclaimed a fast, and R. Hiyya and his sons were
bidden to descend [to the reading desk]. As he [R. Hiyya[ exclaimed, 'He causeth
the wind to blow', a wind blew; he proceeded, 'he causeth the rain to descend',
whereat the rain descended. When he was about to say, 'He quickeneth the dead',
the universe trembled, [and] in Heaven it was asked, 'Who hath revealed our
secret to the world?' 'Elijah', they replied. Elijah was therefore brought and
smitten with sixty flaming lashes; so he went, disguised himself as a fiery bear,
entered amongst and scattered them.

***

For further reading:

[1] G. Stemberger, Introduction to the Talmud and Midrash, Edinburgh 1992
[2] The Jewish Annotated New Testament, Edited by Amy-Jill Levine and Marc
Zvi Brettler, New York 2011