Esnoga Bet Emunah

Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Shebat 15, 5767 – February 2/3, 2007	Fifth Year of the Sh’mita Cycle

Candle Lighting and Havdalah Times

San Antonio, Texas, U.S. Brisbane, Australia:

Friday, Feb. 2, 2007 – Candles at: 5:55 PM Friday, Feb. 2, 2007 – Candles at: 6:24 PM

Saturday, Feb. 3, 2007 – Havdalah 6:50 PM Saturday, Feb. 3, 2007 – Havdalah 7:19 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday Feb. 2, 2007 – Light Candles at 5:51 PM Friday, Feb. 2, 2007 – Candles at: 7:02 PM

Saturday, Feb. 3, 2007 – Havdalah 6:48 PM Saturday, Feb. 3, 2007 – Havdalah 7:52 PM

For other places see: http://chabad.org/calendar/candlelighting.asp

Shabbat HaMishah Asar or, Shabbat Tu-BiShebat = Sabbath of the New Year of the Trees

For further study see: http://www.betemunah.org/tubshevt.doc

Shabbat	Torah Reading:	Weekday Torah Reading:
אִשָּׁה כִּי תַזְרִיעַ
“Ishah Ki Taz’ri’a”	Reader 1 – Vayikra 12:1-8	Reader 1 – Vayikra 13:29-31
“A woman if [she] has conceived”	Reader 2 – Vayikra 13:1-5	Reader 2 – Vayikra 13:32-34
“La mujer cuando concibiere”	Reader 3 – Vayikra 13:6-8	Reader 3 – Vayikra 13:35-37
Vayikra (Lev.) 12:1 – 13:28	Reader 4 – Vayikra 13:9-11
Ashlamatah: Isaiah 5:7-16	Reader 5 – Vayikra 13:12-17
	Reader 6 – Vayikra 13:18-23	Reader 1 – Vayikra 13:29-31
Psalm 78:17-31	Reader 7 – Vayikra 13:24-28	Reader 2 – Vayikra 13:32-34
	Maftir – Vayikra 13:24-28	Reader 3 – Vayikra 13:35-37
N.C.: Matityahu 13:44-46	Isaiah 5:7-16

Roll of Honor:

This Torah commentary comes to you courtesy of His Honor Paqid Adon Hillel ben David and most beloved family, and that of Her Excellency Giberet Sarai bat Sarah and beloved family, as well as that of His Excellency Adon Barth Lindemann and beloved family and that of His Excellency Adon John Batchelor and beloved wife, and that of His Excellency Adon Ezra ben Abraham and his beloved wife Giberet Karmela bat Sarah. For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael, amen ve amen! Also a great thank you to all who send comments to the list about the contents and commentary of the weekly Seder.

If you want to subscribe to our list and ensure that you never lose any of our commentaries, or would like your friends also to receive this commentary, please do send me an E-Mail to ravybh@optusnet.com.au with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

This Torah commentary is dedicated to His Excellency Adon Barth Lindemann and Her Excellency Giberet Sarai bat Sarah and beloved daughter Sarah, wishing them a speedy recuperation from their ailments together with all the sick of Yisrael amen ve amen!

Also a very coming Happy birthday to Her Honor Giberet BatSheva bat Sarah, a true woman of valour. May she have a long life, and abundant blessings with good health together with loved ones!

Rashi & Targum Pseudo Jonathan for: Vayikra (Leviticus) 12:1 – 13:28

RASHI	TARGUM PSEUDO JONATHAN
1 ¶ Adonai spoke to Moshe saying:	1 And the Lord spake with Mosheh, saying:
2 Speak to B’ne Yisrael, saying, when a woman conceives and gives birth to a male child she will be ritually unclean for seven days; as the days of her menstrual flow, she will be unclean.	2 Speak with the sons of Israel, saying: When a woman hath conceived and borne a male child, she shall be unclean seven days, as the days of the removal of her uncleanness shall she be unclean.
3 On the eighth day, the flesh of his foreskin will be circumcised.	3 But on the eighth day she shall be loosed, and her child shall be circumcised in the flesh of his foreskin.
4 For thirty-three days she will remain [in the status] that the blood [she sees] is ritually pure. She will not touch anything holy and she will not come into the Sanctuary, until the days of her purity are completed.	4 And thirty and three continuous days she shall have for the purification of the whole blood; but she must not touch things sacred, nor come into the sanctuary until the time when the days of her purification be completed.
5 If she gives birth to a female she will be unclean for two weeks as during her menstruation. For sixty-six days she will remain [in the status] that the blood [she sees] is ritually pure.	5 And if she hath borne a daughter, she shall be unclean fourteen continuous days according to (the law of) her separation; and on the fifteenth she shall be released; but sixty and six continuous days shall she have for the (full) purification of the blood.
6 When the days of her purification are completed, be it for a son or for a daughter, she will bring a lamb, in its first year, as a burnt-offering and a young pigeon or a turtledove as a sin-offering, to the entrance of the Tent of Meeting, to the Kohen.	6 And when the days of her purification are completed for the son or the daughter, she shall bring a lamb of its year for a burnt offering, and a young pigeon or a turtle dove for a sin offering, unto the priest at the door of the tabernacle of ordinance;
7 He will bring it before Adonai and atone for her and she will be cleansed from the source of her blood; this is the law regarding the woman who gives birth to a male or to a female.	7 and the priest shall offer it before the Lord and make atonement for her; then shall she be purified from either source of (her) blood. This is the law of the purification of her who hath borne a son or a daughter.
8 If she cannot afford [to acquire] a lamb she will take two turtledoves or two young pigeons; one as a burnt-offering and one as a sin-offering. The Kohen will atone for her and she will be cleansed.	8 But if she find not her hand sufficient to bring a lamb, let her bring two turtle doves or two young pigeons; one for the burnt offering, and one for the sin offering, and the priest shall make atonement for her, and she shall be clean.

1 Adonai spoke to Moshe and to Aharon, saying:	1 And the Lord spake with Mosheh, saying:
2 When a person will have, in the skin of his flesh a spot of intense whiteness or an off-white spot, or a snow-white spot, and it forms on the skin of his body [like] the plague of tzara'at, he will be brought to Aharon, the Kohen, or to one of his sons, the Kohanim.	2 If a man have in the skin of his flesh a rising tumour or a white spot, [JERUSALEM. A tumour, or sore, or white spot,] and it be in the skin of his flesh (as) the plague of leprosy, let him be brought unto Aharon the priest, or to one of the priests his sons.
3 The Kohen will see the plague in the skin of the flesh and [if] the hair in the skin-eruption has turned white and the appearance of the plague is deeper than the skin of his body, it is the skin-eruption of tzara'at. The Kohen will see it and declare him [to be] unclean.	3 And the priest shall look at the plague in the skin of the flesh,--and if the hair of the stricken place be turned to whiteness, and the appearance of the plague be deeper (than the surface), and be whiter than the skin of his flesh, like snow, it is the plague of leprosy; and the priest having inspected him shall make him to be unclean.
4 If it is a snow-white spot in the skin of the flesh and it does not appear deeper than the skin and the hair did not turn white, the Kohen will confine the plague for seven days.	4 But if the bright spot be white like chalk in the skin of his flesh, and the appearance of it be not deep, with whiteness like snow rather than skin, the hair, too, not being turned to whiteness like chalk, the priest shall shut up him who is plagued seven days;
5 The Kohen will see him on the seventh day and behold! [if] the skin-eruption has maintained its hue; the skin-eruption did not spread in the skin. The Kohen will confine him for seven days, a second time,	5 and the priest shall inspect him on the seventh day, and, behold, if the plague stand as it was, and have not gone on wider in the skin, the priest shall shut him up a second seven days.
6 The Kohen will see him on the seventh day for the second time and behold! [if] the skin-eruption became dimmer and the skin-eruption did not spread in the skin, the Kohen will declare him [to be] clean; it is [merely] a white discoloration. He will wash his garments and he will be cleansed.	6 And the priest shall inspect him the second seventh day; and, behold, if the plague hath become darker, and hath not gone wider in the skin, the priest shall make him to be clean; it is an obstinate sore, and he shall wash his clothes and be clean.
7 If the white discoloration has spread in the skin after it was shown to the Kohen, who pronounced that it was clean, it must be shown a second time to the Kohen.	7 But if the inveterate sore widen in the skin after he had been shown to the priest who had pronounced him clean, let him a second time be seen by the priest.
8 The Kohen will see and behold! [if] the white discoloration has spread in the skin, the Kohen will declare him unclean, it is tzara'at.	8 And the priest shall look; and, behold, if the widening of the inveterate sore hath gone on in the skin, the priest shall make him unclean; for it is the leprosy.
9 When there is a skin-eruption of tzara'at on a person he will be brought to the Kohen.	9 When the plague of leprosy is upon a man, let him be brought to the priest.
10 The Kohen will see and behold! there is an intensely white spot on the skin and it has turned the hair white or there is healthy flesh in the spot of intense whiteness,	10 And the priest shall observe; and, behold, if there be a white tumour rising on the skin like pure wool, and the hair be turned to whiteness as the white of an egg, and the sign of quick flesh be in the tumour,
11 it is an old tzara'at in the skin of his body and the Kohen will declare him unclean he will not confine him, since he is [obviously] unclean.	11 it is an inveterate leprosy in the skin of his flesh; and the priest shall adjudge and pronounce him unclean, but not shut him up, for he is (known to be) unclean.
12 And if the tzara'at sprouts on the skin and if the tzara'at covered the entire skin of the [one affected by] the eruption from his head until his feet to the extent that the Kohen can see.	12 Yet if the leprosy increasing increaseth in the skin, and the leprosy covereth all the skin of his flesh, from his head even to his feet, in whatever part the eyes of the priest may look on,
13 The Kohen will see and behold! the tzara'at has covered all of his body, he will declare the skin-eruption to be cleansed, it has turned completely white, he is clean.	13 in deliberating between cleanness and uncleanness, the priest shall consider; and, behold, if the leprosy covereth all his flesh, the plagued man shall be (pronounced) to be clean: all of him is turned to whiteness, he is clean.
14 On the day that healthy flesh appears on him, he will become unclean.	14 But in the day that live flesh appeareth in him he is unclean.
15 The Kohen will see the healthy flesh and declare him unclean. The healthy flesh is unclean, it is tzara'at.	15 And the priest shall observe the live flesh, and make him to be unclean; on account of the live flesh in him he is unclean; it is leprosy.
16 Or, if the healthy flesh turns again and it was changed to white, he will come to the Kohen.	16 Or if the live flesh be turned and changed into whiteness, he shall be brought to the priest;
17 The Kohen will see him, and behold! the skin-eruption has turned white; the Kohen will declare the skin-eruption to be clean, he is clean.	17 and the priest shall observe, and, behold, the plague is turned white, and the priest shall adjudge the plague to be clean; he is clean.
18 When a person has on his skin an inflammation that has healed.	18 And if a man have in his skin an ulcer, and it hath healed;
19 If there was on the area of the inflammation a spot of intense whiteness or a snow-white spot tinged with red it will be shown to the Kohen.	19 but in the place of the ulcer there hath come a white rising tumour, or a bright fixed spot, (in colour) white mixed with red; he shall be seen by the priest.
20 The Kohen will see it and behold! its appearance is lower than the skin, and its hair has turned white, the Kohen will declare him unclean; It is the skin-eruption of tzara'at that has sprouted through the inflammation.	20 And the priest shall look; and, behold, if the appearance of it be deeper than the skin, and it becometh white, and the hair is turned white, the priest shall make him to be unclean; for it is a plague of leprosy which increaseth in the ulcer.
21 If the Kohen looks at it and behold! there is no white hair in it, and it is not lower than the skin and it is faint, the Kohen will confine him for seven days.	21 And if the priest look, and, behold, the hair in it is not whitened, and the whiteness (of the spot) is not in appearance deeper than the skin, and that it hath become dim, then must the priest shut him up seven days.
22 If it spread in the skin, the Kohen will declare him unclean, it is a skin eruption.	22 [And the priest shall look on the seventh day;] and if it hath gone on widening in the skin, the priest shall make him to be unclean; for it is the plague of leprosy.
23 If the snow-white spot remains in its place and it did not spread, it is [merely] a scar of the inflammation and the Kohen will declare him clean.	23 But if the spot abideth in its place, and hath not gone on widening in the skin, but hath become fainter, it is an inflamed blotch; and the priest shall make him to be clean; it is a burning scar.
24 When a person has on his skin a burn from a fire and [on] the healthy flesh of the burnt part, came a snow-white spot tinged with red or pure white spot.	24 Or if there be in a man's skin a hot burning, and in the burning wound a spot of white mixed with red, or white only;
25 The Kohen will see it and behold! the hair has turned white in the snow-white spot and its appearance is deeper than the skin; it is tzara'at that has sprouted in the burn. The Kohen will declare him unclean, it is the skin-eruption of tzara'at.	25 the priest shall look upon it: and, behold, the hair is turned white as chalk, and its appearance is deeper than the skin becoming white as snow; it is leprosy growing in the burning spot; and the priest shall make him unclean, it is the plague of leprosy.
26 If the Kohen will see it, and behold! there is not, in the snow-white spot, any white hair and it is not lower than the skin, and it is faint. The Kohen will confine him for seven days.	26 But if the priest look on it, and, behold, the hair on the burning place be not white, and it be not deep, nor becoming whiter than the skin, though it may be dim; then the priest shall shut him up seven days.
27 The Kohen will see him on the seventh day. If it has spread in the skin, the Kohen will declare him unclean, it is the skin-eruption of tzara'at.	27 And the priest shall see him on the seventh day; and if it hath gone on widening in the skin, the priest shall make him unclean; it is the plague of leprosy. But if the priest look on it, and, behold, the hair on the burning place is not white, and it is not deep, nor whiter than the skin, though it may be dim; then the priest must shut him up seven days. And the priest shall see him on the seventh day; and if it hath gone on widening in the skin, the priest shall make him unclean, for it is the plague of leprosy
28 If the snow-white spot remains in its place and it did not spread in the skin and it is faint, it is the white spot of the burn. The Kohen will declare him clean for it is [merely] the scar of the burn.	28. But if the inflamed spot abide in its place, and go not on to widen in the skin and it be dim (in appearance), it is a burning spot; and the priest shall make him to be clean, for it is a burning wound.

Midrash Tanchuma (S. Buber Recension) for Vayikra (Leviticus) 12:1 – 13:28

4.1 Leviticus 12:l ff, Part I

(Lev. 12:1-2:) THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE CHILDREN OF ISRAEL, SAYING: WHEN A WOMAN EMITS HER SEED AND BEARS A MALE. This text is related (to Job 29:2): O THAT I WERE AS IN THE MONTHS OF OLD, AS IN THE DAYS WHEN GOD WATCHED OVER ME! In regard to this verse, Job spoke it when the afflictions had come upon him. He said: O THAT I WERE [AS IN THE MONTHS OF OLD], and would that I had the days which I had when I was in my mother’s belly! AS IN THE DAYS WHEN GOD WATCHED OVER ME!

<These words> teach that the infant is watched over while it is in its mother’s belly.

[(Job 29:3:) WHEN HIS LIGHT SHONE OVER MY HEAD. From here you learn that the infant has light in its mother’s belly.]

(Job 29:4:) WHEN I WAS IN THE DAYS OF MY YOUTH (horef), [WHEN THE GOD’S COMPANY WAS OVER MY TENT. These words teach about the infant.] Just as the rain is at work in the soil for it to become muddy, so the infant is muddy in its mother’s womb. {WHEN THE GOD’S COMPANY WAS OVER MY TENT. These words teach about the infant.} Moreover, just as the infant stays muddy, [so is a person muddied] by sins, so that misfortunes come upon him. At that time <Job> said (in Job 29:2): O THAT I WERE AS IN THE MONTHS OF OLD, AS IN THE DAYS WHEN GOD WATCHED OVER ME, and would that I had the days which I had when I was in my mother’s belly! What does he finally say (in vs. 4)? WHEN I WAS IN THE DAYS OF MY YOUTH. R. Abbahu said: The infant comes out of the mother’s belly covered with slime and covered with blood; yet everyone praises and cherishes it, especially when it is a male. Ergo (in Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE.

4.2 Leviticus 12: 1ff, Part II

Another interpretation (of Lev. 12:2): WHEN A WOMAN EMITS HER SEED. This text is related (to Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE, <AND YOU HAVE LAID YOUR HAND UPON ME>. The text speaks of the first Adam. [R. Johanan] said: It is written about him that there were two creations. There is a double “Y” (i.e., a double yod in Gen. 2:7): THE LORD GOD FORMED (YYTsR) THE HUMAN. One formation is in this world, and one is for the world to come. But in the case of cattle, wild beasts, and birds, for them <only> one formation is written (without a double Yod Gen. 2:19): SO OUT OF THE EARTH THE LORD GOD FORMED (YTsR) ALL THE WILD BEASTS OF THE FIELD <AND ALL THE BIRDS OF THE HEAVENS>. It therefore says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. R. Simeon ben Laqish says: BEHIND (in the sense of what comes afterwards) <refers> to an event of the sixth day, and BEFORE <refers> to an event of the first day. What is the reason? {Resh Laqish said} [Thus has R. Simeon ben Laqish said] (in Gen. 1:2): AND THE SPIRIT OF GOD WAS HOVERING OVER THE FACE OF THE WATERS. This SPIRIT was the soul of the first Adam. It therefore says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. BEHIND <refers> to an event of the sixth day, and BEFORE <refers> to an event of the first day. R. Eleazar ben Pedat says: BEHIND <refers> to an event of the sixth day, and BEFORE <refers> to an event of the sixth day. How so? Because the Holy One created six things on the sixth day. They were these: (1) The soul, (2) wild beasts, (3) cattle, (4) creeping things, (5) beasts of the earth, and (6) Adam and Eve. Now Adam’s soul was created first, as stated (in Gen. 1:24): LET THE EARTH BRING FORTH A LIVING SOUL. LIVING SOUL can only be the soul of Adam, since it is stated (in Gen. 2:7): AND THE HUMAN (Adam) BECAME A LIVING SOUL. Hence, BEFORE <refers> to the <first> event of the sixth day, and BEHIND <refers> to the sixth day, since <the Holy One> was occupied with him all of the sixth day. Ergo (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. BEHIND <refers> to an event of the sixth day, and BEFORE <refers> to an event of the sixth day. R. Samuel bar Nahman said: What is the meaning of BEHIND AND BEFORE? Having two faces, male and female. Hence it says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. Adam said: After the Holy One had created all the cattle and wild beasts, he created me. So it is with the infant. Before it comes forth from its mother’s belly, the Holy One commands it: Eat of this, do not eat of that, (in Lev. 11:29:) THIS WILL BE UNCLEAN FOR YOU. Then after it takes upon itself in its mother’s belly all the commandments which are in the Torah, <only> after that it is born. Thus it is stated (in Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE.

4.3 Leviticus 12: 1ff, Part III

[(Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE.] This text is related (to I Sam. 2:2): THERE IS NO HOLY ONE LIKE THE LORD, FOR THERE IS NONE BESIDE YOU. What is the meaning of FOR THERE IS NONE BESIDE YOU (BLTK, traditionally voweled as biltekha)? Simply this: A king of flesh and blood builds a palace, and his building outlasts (rt.: BLH) him; but the Holy One is outlasting the world, as it were, FOR THERE IS NONE OUTLASTING YOU (reading BLTK voweled as batlotekha). (I Sam. 2:2, cont.:) AND THERE IS NO ROCK (TsWK) LIKE OUR GOD. How so? Flesh and blood fashions (rt.: TsWR) an image (rt.: TsWR) upon the wall, but is he able to fashion (TsWR) it upon the water? The Holy One fashions (rt.: TsWR) the embryo in its mother’s belly in the middle of water. Ergo (in I Sam. 2:2): AND THERE IS NO ROCK (TsWR) LIKE OUR GOD.

Another interpretation (of I Sam. 2:2): AND THERE IS NO ROCK (TsWR) LIKE OUR GOD. When flesh and blood fashions (rt.: TsWR) an image (rt.: TsWR), he (the fashioner) speaks, but his image does not speak. [Still, he] praises his image. In the case of the Holy One, however, his image stands up and praises him. [Another interpretation (of I Sam. 2:2:) THERE IS NO ROCK (TsWR) LIKE OUR GOD.] When flesh and blood wants to fashion an image, how many ingredients must he bring before he fashions it? But the Holy One fashions an image out of a single drop (of seminal fluid). Come and see the peacock in which there are three hundred sixty[-five] kinds of colors; yet it is created from a single drop of white stuff. Now you should not <only> speak about a bird, but also about a human being, who is fashioned from a single drop of white stuff. Thus it is stated (in Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE. [Ergo (in I Sam. 2:2): AND THERE IS NO ROCK (TsWR) LIKE OUR GOD.

Another interpretation: When a king of flesh and blood fashions a image, his image does not make <another> image; but when the Holy One fashions an image, his image does make <another> image, for it fashions the woman, and the woman bears an image like it. (Lev. 2:12:) WHEN A WOMAN EMITS HER SEED.]

4.4 Leviticus 12:lff, Part IV

[Another interpretation (of Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE.] If the woman comes first, she bears a male; if the man comes first, {he sires} [she bears] a female. R. Abbin [Berabbi] the Levite said: The text has given you a clue (in vs. 5): IF SHE BEARS A FEMALE (with no mention of her giving her seed). If the man comes first, a female is produced; <if> the woman comes first, a male is produced. Thus it is stated (in vs. 2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE. R. Hiyya bar Abba said: Therefore, the male is dependent (for his procreation) upon the woman; and the female, upon the man. Thus it is stated (in Gen. 22:20—23): BEHOLD MILCAH, SHE ALSO HAS BORNE SONS TO YOUR BROTHER NAHOR: UZ HIS FIRST-BORN AND BUZ HIS BROTHER, ... AND BETHUEL BROUGHT FORTH REBEKAH. It also says (in I Chron. 2:48—49): [MAACAH], THE CONCUBINE OF CALEB BORE {SACAR} [SHEBER] AND TIRHANAH. SHE ALSO BORE {SHATSAPH} [SHAAPH] THE FATHER OF MADMANNAH, SHEVA THE FATHER OF MACHBENAHANDTHE FATHEROF {GIBEAH} [GIBEA]. AND THE DAUGHTER [OF CALEB] WAS ACHSAH. Thus females are dependent (for procreation) upon the man; and the males, upon the woman. It is therefore stated (in Lev. 12:2): WHEN A WOMAN EMITS HER SEED. R. Ayyevu said: The Holy One performs a miraculous act with a person. When a person is put in a furnace room for <only> a single day, is not his life struggling <to survive> because of it? But when an infant is put in its mother’s belly for nine months, the Holy One protects it. Our masters have said: The Holy One has performed a miraculous act with this person. When the person is put in a bath tub for one day, does not his life fail because of it? But when the infant is put in its mother’s womb for nine months, its life does not fail because of it. [Why? Because the Holy One is performing a miraculous act with it (i.e., with the infant).] Job said (in Job 36:3): I WILL FETCH (‘S’) MY KNOWLEDGE FROM AFAR. Now Job saw the children of Adam with a woman (‘shH) giving birth to a man. Also the ship (of Prov. 31:14) sails in the midst of the waters inch by inch. Now he was surprised over these things and said (in Job 36:3): I (like the woman of Prov. 3 1:14) WILL FETCH MY KNOWLEDGE FROM AFAR.

4.5 Leviticus 12:1ff, Part V

[Another interpretation (of Lev. 12:2): WHEN A WOMAN EMITS HER SEED.] R. Judah [bar Simon] said: A woman’s two haunches become like two haunches of stone, in order that she may have strength when she gives birth.’ Thus it is stated (in Exod. 1:16:) LOOK AT THE BIRTHSTOOL (literally: THE PAIR OF STONES).18 R. [Meir] said: The Holy One performs a miraculous act with the infant.’ How? Before the woman bears, she retains blood; after she gives birth, the blood departs to the breasts and becomes milk. Then the infant nurses on them. R. Abba bar Kahana said: The Holy One performs a miraculous act with the infant. How? When the funda {i.e., pouch} is full with its mouth down, the coins are scattered; but the woman has her funda <with its opening> down, and the fetus is retained. Another interpretation: An animal walks about with the fetus in the midst of its belly; but a woman walks about erect with the fetus in the midst of her belly, and the Holy One preserves it.

4.6 Leviticus 12:1ff, Part VI

(Lev. 12:6): AND WHEN THE DAYS OF HER PURIFICATION ARE FULFILLED, FOR EITHER A SON OR FOR A DAUGHTER, SHE WILL BRING A LAMB IN ITS FIRST YEAR FOR A BURNT OFFERING. ... Why does she bring an offering? Our masters have said: She screams a hundred times when she sits on the birthing chair, <since there are> ninety- nine <chances> for death and one for life. And when the pangs arrive for her, she vows that she will never favor her husband <with sexual intercourse> again. She therefore brings an offering, as stated (ibid.): SHE WILL BRING A IAMB IN ITS FIRST YEAR.

4.7 Leviticus 12:1ff, Part VII

(Lev. 12:3): AND ON THE EIGHTH DAY THE FLESH OF HIS FORESKIN WILL BE CIRCUMCISED. It is not written here that one lays out expenses <over circumcision>. See how much Israel loves the commandments, how many expenses they lay out in order to observe them! The Holy One said: You make the commandments joyful; I am increasing your joy, as stated (in Is. 29:19): THEN THE HUMBLE WILL INCREASE THEIR JOY IN THE LORD. Tyrannus Rufus the Wicked asked R. Aqiva: Which works are the more beautiful? Those of the Holy One or those of flesh and blood? He said to him: Those of flesh and blood are the more beautiful. Tyrannus Rufus the Wicked said to him: Look at the heavens and the earth. Are you able to make anything like them? R. Aqiva said to him: Do not talk to me about something which is high above mortals, things over which they have no control, but about things which are usual among the children of Adam. He said to him: Why do you circumcise? He said to him: I also knew that you were going to say this to me. I therefore anticipated <your question> when I said to you: A work of flesh and blood is more beautiful than one of the Holy One? Bring me wheat spikes and white bread. [He said to him: The former is the work of the Holy One, and the latter is the work of flesh and blood. Is not the latter more beautiful. Bring me] bundles of flax and garments of Beth-shean. He said to him: The former are the work of the Holy One, and the latter are the work of flesh and blood. Are not the latter more beautiful? Tyrannus Rufus said to him: Inasmuch as he finds pleasure in circumcision, why does no one emerge from his mother’s belly circumcised? R. Aqiva said to him: And why does his umbilical cord come out on him? Does not his mother cut his umbilical cord? So why does he not come out circumcised? Because the Holy One only gave Israel the commandments in order to purify them. Therefore, David said in II Sam. 22:31 = Ps. 18:31 [30]): {EVERY} WORD OF {GOD} [THE LORD] IS PURE.

4.8 Leviticus 13:lff, Part I

(Lev. 13:1-3:) THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON, SAYING: WHEN ANYONE HAS ON THE SKIN OF HIS FLESH <A SWELLING OR A SORE OR A BRIGHT SPOT, AND IT BECOMES ON THE SKIN OF HIS FLESH THE PLAGUE OF LEPROSY, HE WILL BE BROUGHT UNTO AARON THE PRIEST. ... AND THE PRIEST WILL INSPECT THE PLAGUE ON THE SKIN OF HIS FLESH>... This text is related (to Job 38:25): WHO SPLIT OPEN A CHANNEL FOR THE FLOW (ShTP)? R. Joshua of Sikhnin said in the name of R. Levi: In Arabia they call the hair (S’R) a flood (ShTP’). Thus for each and every hair that a person has the <Holy One> has created its own separate follicle (literally: well). Because Job uttered a complaint and said: (in Job 9:17): FOR HE CRUSHES ME WITH A TEMPEST (rt.: S’R) [AND MULTIPLIES MY WOUNDS FOR NO REASON], <i.e.> for no reason he has brought all these afflictions upon me; Elihu said to him (in Job 34:10): Heaven forbid! MAY WICKEDNESS/LAWLESSNESS BE FAR FROM GOD AND INJUSTICE, FROM THE ALMIGHTY. Rather (in vs. 11): FOR HE REPAYS A PERSON ACCORDING TO HIS ACTIONS, [AND PROVIDES FOR ONE ACCORDING TO HIS WAYS]. He brings everything <upon a person> according to measure. R. Abbin the Levite said in the name of R. Abba bar Kahana: The Holy One does not measure out reward and punishment {with a respite} [in a basket]. Rather everything is with justice, as stated (in Ps. 75:8 [7]): [FORIT IS GOD WHO JUDGES]; ONE HE PUTS DOWN, ANDANOTHER HE LIFTS UP. The Holy One said to Job: Even with regard to the hair which is upon you, I have made a follicle for it and made a measure for it, as stated (in Job 38:25): WHO SPLIT OPEN A CHANNEL FOR THE FLOW (i.e., FOR THE HAIR). There is a story about a certain priest who examined leprosy spots. When he became poor, he wanted to go abroad. He called his wife <and> said to her: Because people used to come to me to show their leprosy spots, come and let me teach you, so that you may examine the leprosy spots. If you see a person’s hair with its follicle dried up, you will know that <such a person> is stricken, because for each and every hair the Holy One has created its own separate follicle [from which it drinks]. <If> its follicle dries up, the hair dries up. His wife said to him: But surely if for each and every hair the Holy One has created its own separate follicle [from which it drinks], in your case, since you are a human being, with so many hairs on you and with your children being supported by you, is it not all the more certain that the Holy One will summon support for you? [Cf. Matthew 10:29-31; Luke 12:6-7] Therefore, she did not allow him to go abroad.

Another interpretation (of Job 38:25): WHO SPLIT OPEN A CHANNEL FOR THE FLOW? When the Holy One created the human, he created him in wisdom. How? If he had created him with a lot of water and a little blood, he would have become frail. If he had created him with a lot of blood and a little water, he would have become a leper. <He therefore created him with> half water and half blood. [Hence, this] is a perfect human.

4.9 Leviticus 13:lff, Part II

(Lev. 13:1-2:) <THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON, SAYING:> WHEN ANYONE HAS ON THE SKIN OF HIS FLESH <A SWELLING OR A SORE OR A BRIGHT SPOT, AND IT BECOMES ON THE SKIN OF HIS FLESH THE PLAGUE OF LEPROSY, HE WILL BE BROUGHT UNTO AARON THE PRIEST>. Why does it not say: SPEAK UNTO THE CHILDREN OF ISRAEL, just as it says in all the <other> sections, [instead of: WHEN ANYONE HAS] This text is related (to Ps. 5:5): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS/ LAWLESSNESS; EVIL MAY NOT ABIDE WITH YOU. Because the verse says (in Is. 46:10) {THE ONE WHO SAYS} [SAYING]: MY PLAN SHALL COME TO PASS, AND I WILL ACCOMPLISH ALL MY DESIRE; whoever hears this verse, says: perhaps there is tyranny on high. R. Tanhuma bar Abba said: What is the meaning of AND I WILL ACCOMPLISH ALL MY DESIRE? That he does not desire to convict any creature, as stated (in Ezek. 33:11): [THAT I DO NOT DESIRE THE DEATH OF THE WICKED/LAWLESS.] Ergo (in Ps. 5:5): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS/LAWLESSNESS. What is the meaning of EVIL MAY NOT ABIDE WITH YOU? R. Johanan said: David said to the Holy One: Sovereign of the World, if you desire to acquit, who will protest Your authority? (Eccl. 8:4:) FOR A KING’S WORD IS SUPREME, AND WHO MAY SAY TO

HIM: WHAT ARE YOU DOING? It is customary, when a <local> ruler sits in judgment and wants to acquit or convict, for him to be afraid of one greater than himself, lest they put in an appeal to the imperial legate. An imperial legate is afraid of a governor; a governor is afraid of the king; the king is afraid of You; but you, if You desire to acquit or convict, of whom are You afraid? (Ps. 5:5): EVIL MAY NOT ABIDE (YGWR) WITH YOU. This expression (YGWR) can only be an expression of fear. Compare what is said (in Deut. 9:19): FOR I WAS AFRAID (from YGWR) OF ANGER AND RAGE.

4.10 Leviticus 13:lff, Part III

(Lev. 13:2:) WHEN ANYONE HAS ON THE SKIN OF HIS FLESH ... This text is related (to Hab. 1:7): TERRIBLE AND DREADFUL IS THAT ONE. This verse is speaking about the first Adam, about Pharaoh, about Edom, [about Sennacherib, about Nebuchadnezzar,] and about the children of Adam <in general>. How does it concern the first Adam? When the Holy One created {the world with} the first Adam, R. Abba bar Kahana said: He created him in His likeness, as stated (in Gen. 1:27): AND GOD CREATED THE HUMAN (Adam) IN HIS OWN IMAGE ... He created him <to extend> from the one end of world to the other, as stated (in Deut. 4:32): SO PLEASE ASK ABOUT THE FORMER DAYS WHICH CAME BEFORE YOU, EVER SINCE THE DAY THAT GOD CREATED ADAM UPON THE EARTH, EVEN FROM ONE END OF HEAVEN TO THE OTHER. Now he ruled over the whole earth, as stated (in Gen. 1:28): <FILL THE EARTH AND SUBDUE IT;> AND RULE OVER THE FISH OF THE SEA. ... It also says (in Gen. 9:2): MOREOVER, THE DREAD OF YOU AND THE FEAR OF YOU WILL BE UPON EVERY BEAST OF THE EARTH. It is therefore stated (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to the first Adam. (Ibid., cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Eve, since she came out of him and caused him to die, [as stated] (in Gen. 3:6): THEN SHE ALSO GAVE SOME TO HER HUSBAND, AND HE ATE. [And where is it shown that she came out of him? Where it is so written (in Gen. 2:23): BONE OUT OF MY BONE AND FLESH OUT OF MY FLESH, <THIS ONE WILL BE CALLED WOMAN, BECAUSE SHE WAS TAKEN OUT OF MAN >.] Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL IS THAT ONE. [Another interpretation of] TERRIBLE AND DREADFUL IS THAT ONE This refers to Pharaoh, when he was world ruler, as stated (concerning him in Ps. 105:20): THE RULER OF PEOPLES RELEASED HIM (i.e., Joseph). (Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Moses, since he was reared within that one’s house, so that he believed that he <actually> was a child of his house, as stated (in Exod. 2:10): WHEN THE BOY HAD GROWN UP, SHE BROUGHT HIM TO PHARAOH’S DAUGHTER; AND HE BECAME HER SON. Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10): [so COME NOW, I WILL SEND YOU UNTO PHARAOH.] (Exod. 4:17): AND YOU WILL TAKE IN YOUR HAND THIS ROD, <WITH WHICH YOU WILL PERFORM THE SIGNS. R. Judah said: The rod had a weight of forty seahs and was <made> of sapphire. It also had ten plagues (makkot) inscribed upon it with the acronym DTsK D’Sh B’HB [D = dam (“blood”), Ts = Tsefardia’ (“frogs”), K = kinnim (“gnats”), ‘ = ‘arov (“flies”), D = deer (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”)]. Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL <IS THAT ONE>.

[Another interpretation] (of Hab. 1:7): TERRIBLE AND DREADFUL <IS THAT ONE>. This refers to Edom, of which it is stated (in Dan. 7:7): FRIGHTFUL, DREADFUL, [AND EXCEEDINGLY STRONG]. (Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Obadiah {since he was an Edomite proselyte}. [R. Isaac said: He was an Edomite proselyte]. He also prophesied against him (i.e., against Edom, in Obad. vs. 1): THE VISION OF OBADIAH. [THUS SAYS THE LORD GOD TO EDOM ... ] {R. Isaac said: Obadiah was an Edomite proselyte.} Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Edom. (Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Obadiah.

[Another interpretation] (of Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Sennacherib, since it is stated (in II Kings 19:24): WITH THE SOLE OF MY FEET I HAVE DRIED UP ALL THE STREAMS OF EGYPT. He also said (in II Kings 18:35 = Is. 36:20; lI Chron. 32:14): WHO ARE THERE AMONG ALL THE GODS OF THE LANDS WHICH HAVE SAVED THEIR LAND FROM MY HAND, <THAT THE LORD SHOULD SAVE JERUSALEM FROM MY HAND>? [But it says this] (in Is. 8:8): AND THE RADIAL BONES OF HIS WINGS (i.e., the army of Sennacherib) WILL <FILL THE BREADTH OF YOUR LAND, O IMMANUEL>. One sixtieth of the troops had been sufficient for the land of Israel, since it is stated (ibid.): AND THE RADIAL BONE OF HIS WINGS. This radial bone of a cock is one sixtieth of its wings. When he came to enter Jerusalem, he said to his troops: You sleep, and in the morning we will throw our rings into its midst and stone them with them. Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Sennacherib. (Ibid., cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. These refer to his children. When he went up to destroy Jerusalem, he did not succeed. [It is so stated] (in II Kings 19:35 = Is. 37:36): THE ANGEL OF THE LORD WENT OUT AND SMOTE <ONE HUNDRED AND EIGHTY-THOUSAND> IN THE CAMP OF ASSYRIA. It is also written (in II Chron. 32:21): <THEN THE LORD SENT AN ANGEL, WHO DESTROYED EVERY MIGHTY WARRIOR, COMMANDER, AND OFFICER IN THE CAMP OF THE KING OF ASSYRIA.> SO HE RETURNED SHAMEFACED TO HIS OWN LAND. THEN WHEN HE CAME INTO THE HOUSE OF HIS GOD, [SOME OF] THOSE WHO CAME OUT OF HIS OWN BELLY {SMOTE HIM WITH THE SWORD} [STRUCK HIM DOWN THERE WITH THE SWORD]. [When he went in to pray before his god Nisroch, his children spoke thus: This one is deceiving himself. They had been a pillar for him. When all his troops were burned, they were pining away. So they killed him.] It is so stated (in II Kings 19:37): AND IT CAME TO PASS THAT, AS HE WAS WORSHIPING IN THE HOUSE OF HIS GOD NISROCH, HIS SONS ADRAMMELECK AND SAREZER SMOTE HIM WITH THE SWORD. Ergo (in Hab, 1:7): TERRIBLE AND DREADFUL. This refers to Sennacherib. (Ibid., cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to his children.

[Another interpretation] (of Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13): I WILL ASCEND TO THE HEAVENS; <ABOVE THE STARS OF GOD I WILL SET MY THRONE>.... (Hab. 1:7, cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Evil-merodach (his son). Our masters have said: When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29 [32]): YOU WILL BE DRIVEN AWAY FROM HUMANKIND; all that time Evil-merodach served in his place. Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17): HE NEVER RELEASED HIS PRISONERS TO THEIR HOMES. When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them: I listened to you the first time. For that reason I was imprisoned. So will I listen to you now? Perhaps he is alive. Then he will rise up against me and kill me. They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. <This act was> to fulfill what is stated (in Is. 14:19): AND YOU HAVE BEEN CAST FROM YOUR GRAVE LIKE A DETESTABLE OFFSHOOT. Ergo (in Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Evil-merodach.

[Another interpretation] (of Hab. 1:7): TERRIBLE AND DREADFUL. This refers to the human race, which rules over all which the Holy One has created in his world. Thus it is stated (in Ps. 8:7 [6]): YOU HAVE SET HIM AS RULER OVER THE {W0RK} [WORKS] OF YOUR HANDS.... (Hab. 1:7, cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIM. Thus when he sins, he brings upon himself torments from his <own> body. Why? Because his ways are not like the ways of flesh and blood. When <a person of> flesh and blood wants to punish his slaves, he brings {kneaders} [whips] and fetters, to punish them and cause them pain; but the Holy One is not like that. Rather it is from a person’s whole body that he punishes and beats him. {Thus it is stated (in Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIM.} [From where is it shown? From what we have read on the matter (in Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH <A SWELLING OR A SORE OR A BRIGHT SPOT, AND IT BECOMES ON THE SKIN OF HIS FLESH THE PLAGUE OF LEPROSY, HE WILL BE BROUGHT UNTO AARON THE PRIEST>…

4.11 Leviticus 13:lff, Part IV

(Lev. 13:2:) WHEN ANYONE HAS ON THE SKIN OF HIS FLESH. ... This text is related (to Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS/LAWLESSNESS <This verse is able> to teach you that the Holy One does not delight in convicting a person, as stated (in Ezek. 18:32): FOR I DO NOT DELIGHT IN THE DEATH OF ONE WHO DIES. In what does he delight? In vindicating (rt.: TsDQ) his people. [Thus it is stated (in is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS <SERVANT’S> VINDICATION (TsDQ). ... , <i.e.> because of His people’s vindication (TsDQ)] and not <their> conviction. So also you find that in the case of the first Adam, when He created him, He set him in the Garden of Eden. Then He gave him a command and said to him: Eat this, but do not eat from this, FOR (according to Gen. 2:17) ON THE DAY THAT YOU EAT FROM IT, YOU WILL SURELY DIE. <When> he transgressed, he brought a sentence upon himself. <Then> the Sabbath came, and he acquitted him. He began to talk with him <about> whether he would repent? It is so stated (in Gen. 3:9): THE LORD GOD CALLED UNTO THE HUMAN. THE LORD can only mean the quality of mercy, as stated (in Exod. 34:6): THE LORD: THE LORD IS A MERCIFUL AND GRACIOUS GOD. For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5 [41): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS/LAWLESSNESS, in that He does not delight in convicting a person. He began to talk (in Gen. 3:11-12): WHO TOLD YOU <THAT YOU WERE NAKED? DID YOU EAT FROM THE TREE>... ? THEN THE MAN SAID: THE WOMAN ... He left Adam alone and began to talk with the woman, as stated (in vs. 13): THEN THE LORD GOD SAID TO THE WOMAN ... But when he came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14-15): SO THE LORD GOD SAID UNTO THE SERPENT: BECAUSE YOU HAVE DONE THIS, <MORE CURSED WILL YOU BE THAN ALL THE CATTLE, THAN ALL THE BEASTS OF THE FIELD> ... I WILL PUT ENMITY <BETWEEN YOU AND THE WOMAN> .... <Then> he returned to the woman and said to her (in vs. 16): I WILL GREATLY MULTIPLY YOUR PAIN IN PREGNANCY. And when he returned to the man, he did not convict him. Rather he intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi that He said to him (in vs. 19): BY THE SWEAT OF YOUR BROW WILL YOU EAT BREAD, UNTIL YOU RETURN <...>.YOU RETURN can only be an expression for repentance, since it is stated (in Hos. 14:2 [1]): RETURN O ISRAEL, <TO THE LORD YOUR GOD>. When <Adam> did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24): AND HE DROVE OUT THE MAN. Ergo] (in Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS/LAWLESSNESS. What is the meaning of (ibid., cont.): EVIL MAY NOT ABIDE WITH YOU. R. Tanhuma bar Hanila’i in the name of R. Berekhyah said in the name of R. Johanan: Before the Holy One stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Is. 13:5): THEY COME FROM A FAR LAND FROM THE END OF THE HEAVENS, EVEN THE LORD AND THE WEAPONS OF HIS WRATH, TO RAVAGE THE WHOLE EARTH. [Another interpretation] (of Ps. 5:5 [4], cont.): EVIL MAY NOT ABIDE WITH YOU. R. Johanan said: If you do not pursue evil, evil will not pursue you, nor will it dwell with you.

4.12 Leviticus 13:lff, Part V

Another interpretation (of Ps. 5:5 [4], cont.): EVIL MAY NOT ABIDE WITH YOU. R. Eleazar ben Pedat said in the name of R. Johanan: The name of the Holy One is not mentioned in connection with evil but only in connection with good. You know that it is so. When the Holy One created the light and the darkness and gave them names, <Scripture> mentioned His name in connection with the light but did not mention His name in connection with the darkness. Thus it is stated (in Gen. 1:5): AND GOD CALLED THE LIGHT DAY, AND THE DARKNESS HE CALLED NIGHT. So also you find that, when He created Adam and Eve, <Scripture> mentioned His name in connection with them, as stated (in Gen. 1:28): THEN GOD BLESSED THEM ... ; but when He cursed them, it did not mention His name in connection with them. Thus it is stated (in Gen. 3:16-17): AND UNTO THE WOMAN HE SAID<...> AND UNTO ADAM HE SAID<...> Now if you say: <Scripture> mentioned <His name> in connection with the serpent when He cursed him, [since it is written (in Gen. 3:14): SO THE LORD GOD SAID UNTO THE SERPENT: BECAUSE YOU HAVE DONE THIS, MORE CURSED WILL YOU BE <THAN ALL THE CATTLE, THAN ALL THE BEASTS OF THE FIELD... .>]; the sages have taught this: The Holy One has mentioned His name in connection with three things, even though they stood for evil:

In connection with the inciter, i.e., the serpent, when he incited the woman and said (in Gen. 3:5): FOR GOD KNOWS <THAT ON THE DAY THAT YOU EAT FROM IT, YOUR EYES WILL BE OPENED>. So because he incited, <Scripture> mentions His name in connection with <the serpent>.
In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3): THUS SAYS THE LORD, I THE GOD OF ISRAEL]: CURSED IS THE ONE WHO DOES NOT HEED...;
In connection with one who makes flesh and blood his patron, as stated (in Jer. 17:5): THUS SAYS THE LORD: CURSED IS THE MAN WHO TRUSTS IN A HUMAN BEING, WHO MAKES FLESH HIS STRENGTH AND WHOSE HEART TURNS FROM THE LORD.

So also you find in the case of Noah, <that Scripture used the name> when He blessed his sons, as stated (in Gen. 9:26): BLESSED BE THE LORD, THE GOD OF SHEM ... ; but when he cursed Canaan, [<Scripture> did not mention the name of the Holy One in connection with him], as stated (in vs. 25): AND HE SAID: CURSED BE CANAAN ... . So also you find in the case of Elisha the Prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made phossata [Heb.: pittasim. Buber believes that the word comes from the Greek, pithos (‘wine jar”), which he misspells, pidos. Cf. the parallel version in Yakut Shim’oni, II Kings 230, which reads patshin. The present translation follows the suggestion of jastrow, s.v. pittas, who emends the word to possarin (“ditches”), which comes from the Gk.: phossata or the Lat.: fossata] for them. He said: When Israel comes to fight against us, they will fall into the midst of the phossata {i.e., trenches}, as stated (in II Kings 6:8-9): WHEN THE KING OF ARAM WAS FIGHTING AGAINST ISRAEL, HE CONSULTED WITH HIS SERVANTS, SAYING: MY CAMP WILL BE IN SUCH AND SUCH A PLACE BUT THE MAN OF GOD SENT UNTO THE KING OF ISRAEL, [SAYING]: TAKE CARE NOT TO PASS {UNTO} THIS PLACE, BECAUSE THE ARAMAEANS ARE CAMPING THERE So the Holy One does nothing (according to Amos 3:7) WITHOUT HAVING REVEALED HIS PURPOSE UNTO HIS SERVANTS THE PROPHETS. When Israel passed by once and twice without falling, the king of Aram took notice and said to his servants (in II Kings 6:11): WILL YOU NOT TELL ME WHICH OF US IS FOR THE KING OF ISRAEL? His servants said to him (in vs. 12-14): <IT IS> BECAUSE ELISHA, THE PROPHET THAT IS IN ISRAEL, TELLS THE KING OF ISRAEL THE WORDS WHICH YOU SPEAK IN YOUR BEDROOM. SO HE SAID: GO AND SEE <WHERE HE IS>... THEN HE SENT HORSES AND CHARIOTS THERE. Immediately (in vss. 15-16): <HIS SERVANT> CRIED OUT AND SAID <UNTO HIM>: ALAS, MY LORD, WHAT WILL WE DO? THEN HE SAID: FEAR NOT, FOR THERE ARE MORE WITH US THAN WITH THEM. Immediately Elisha prayed to the name of the Holy One, as stated (in vs. 17): THEN ELISHA PRAYED AND SAID: LORD, PLEASE OPEN HIS EYES AND LET HIM SEE. SO THE LORD OPENED THE EYES OF THE SERVANT AND HE SAW, AND THERE WAS THE HILL FULL OF FIERY HORSES AND CHARIOTS ROUND ABOUT ELISHA! Immediately Elisha arose and cursed the Aramaeans (in vs. 18), AND HE SAID [PLEASE] SMITE THIS NATION WITH A BLINDING LIGHT; SO HE SMOTE THEM WITH A BLINDING LIGHT ACCORDING TO THE WORD OF ELISHA. Now <Scripture> did not mention the name, but when <Elisha> prayed over them again for their eyes to be opened, he said (in vs. 20): O LORD, OPEN [THE EYES OF THESE MEN THAT THEY MAY SEE.] Ergo: The name of the Holy One is not mentioned in connection with evil. So also you find that, when the angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2): AND HERE WERE SIX PERSONS COMING <BY WAY OF THE UPPER GATE WHICH FACES NORTH, EACH WITH HIS WEAPON OF DESTRUCTION IN HIS HAND; AND A CERTAIN ONE IN THEIR MIDST CLOTHED IN LINEN>...; <AND THEY CAME FORWARD AND STOOD BY THE BRONZE ALTAR>; the Holy One said to Gabriel: Fill your hands with coals of fire from among the cherubim and scatter them over the city, as it is written (in Ezek. 10:2): THEN HE SPOKE UNTO THE PERSON CLOTHED IN LINEN <AND SAID: GO IN AMONG THE WHEELWORK, UNDER THE CHERUBS AND FILL YOUR HANDS WITH COALS OF FIRE FROM AMONG THE CHERUBIM, AND SCATTER THEM OVER THE CITY>... Gabriel came and stood at the wheel. The cherub said to him: What do you desire? He said to him: Thus and so has the Holy One commanded me. He said to him: Take them. He said to him: You put them in my hand. (Ezek. 10:7:) THEN THE CHERUB STRETCHED OUT HIS HAND FROM AMONG THE CHERUBIM <UNTO THE FIRE THAT WAS AMONG THE CHERUBIM. ...> R. Johanan said in the name of R. Simeon ben Johay: If the coals had not been cooled off <while passing> from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel a <single> survivor or refugee. So the Holy One wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25): I WILL SPRINKLE PURE WATER UPON YOU... Ergo (in Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS/LAWLESSNESS; EVIL MAY NOT ABIDE WITH YOU.

4.13 Leviticus 13:lff, Part VI

[Another interpretation:] What is the meaning of (Ps. 5:5 [4]:) AND EVIL MAY NOT ABIDE WITH YOU? <It is> that <Scripture> does not cause the name of the Holy One to rest upon evil, except for two <evil> sayings upon which the Holy One did cause His name to rest. These are the following: (Dan. 9:14:) SO THE LORD WATCHED OVER EVIL AND BROUGHT IT UPON US, BECAUSE THE LORD OUR GOD IS HOLY. Was it because THE LORD OUR GOD IS HOLY, that HE WATCHED OVER EVIL? It is simply that the Holy One acted justly when He first brought about the exile to Babylon of Jeconiah along with the artisans, the smiths, and all those mighty in the Torah. Now they went down to Babylon and created an academy for Torah; for if it had not happened like that, the Torah would have been forgotten in the Exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. <They included> (according to II Kings 24:16) A THOUSAND ARTISANS AND SMITHS. What is the meaning of ARTISANS (HRSh) ? When they opened the Torah they all became as those who are deaf (HRSh). <And what is the meaning of> SMITHS (rt.: SGR)? After they closed (rt.: SGR) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14): BECAUSE THE LORD OUR GOD IS HOLY.

So he acted justly during that exile in that He watched over it, and He still performed a great kindness for <Israel> with reference to that exile. How? In <the month of> Tebet they were scheduled to go into exile from Jerusalem, for so does <Scripture> say (in Ezek. 24:1-2): <THEN THE WORD OF THE LORD CAME UNTO ME TN THE NINTH YEAR OF THE TENTH MONTH ON THE TENTH DAY OF THE MONTH, SAYING>: SON OF ADAM, WRITE DOWN THE NAME OF THE DAY, [THIS VERY DAY;] ON THIS VERY DAY THE KING OF BABYLON LAID SIEGE TO JERUSALEM. What did the Holy One do? He said: If they go forth now in the cold, they will die. What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13): I WILL UTTERLY DESTROY THEM, SAYS THE LORD. “Destroy” (‘sP) can only mean “exile,” since it is stated (in Zeph. 1:2): I WILL REMOVE (‘sP) ALL THINGS <FROM THE FACE THE EARTH> ... Now, the second <evil saying associated with the name of the Holy One> is (Ezek. 9:4:) AND THE LORD SAID UNTO HIM: PASS THROUGH THE MIDST OF THE CITY, THROUGH THE MIDST OF JERUSALEM AND MARK <THE LETTER> TAV ON THE FOREHEADS OF THOSE PEOPLE <WHO MOAN AND GROAN OVER ALL THE ABOMINATIONS> ... The Holy One said to Gabriel: Go and write an ink tav upon the foreheads of the righteous/generous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked/lawless write a blood tav so that the angels of destruction will have dominion over them. <The> prosecution came in before the Holy One, [it said to him]: Sovereign of the World, how do the former differ from the latter? He said to it: The former are completely righteous/generous, and the latter are completely wicked/lawless. It said to him: It was in their power to protest, but they did not protest. He said to it: It was revealed and known to Me that, if they had protested, they would not have accepted their <protest>. It said to Him: Sovereign of the World, how does the one group differ from the other. After all, it was in their power to demean themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured <them>. So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6): I GAVE MY BACK TO THE SMITERS .... , and the rest of the prophets. Immediately (in Ezek. 9:6) he spoke again to the angels of destruction: [KILL OFF] OLD FOLK, YOUTH, MAIDENS, SMALL CHILDREN, AND WOMEN, <BUT DO NOT TOUCH ANYONE WHO BEARS THE TAV UPON HIMSELF>. This also was a kindness, in that the Holy One {interceded with} [mitigated] His wrath against Jerusalem, as stated (in Lam. 4:11): THE LORD HAS COMPLETED (KLH) HIS WRATH. For if He had not done so, all Israel would have received a verdict of destruction (KLYH). Ergo (in Ps. 5:5 [4]): AND EVIL MAY NOT ABIDE WITH YOU, because the Holy One does not cause His name to rest upon evil. So also in the case of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2): SPEAK UNTO THE CHILDREN OF ISRAEL AND SAY UNTO THEM: WHEN ONE OF YOU PRESENTS AN OFFERING TO THE LORD, <i.e.> OF YOU, and not the peoples of the world. However, when He came to mention leprosy spots, he said (in Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH <...>. It does not say: “One of you,” but WHEN ANYONE HAS ON THE SKIN OF HIS FLESH <A SWELLING OR A SORE OR A BRIGHT SPOT>. Ergo (in Ps. 5:5): AND EVIL MAY NOT ABIDE WITH YOU.

4.14 Leviticus 13:lff, Part VII

(Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH <A SWELLING OR A SORE OR A BRIGHT SPOT>. It is difficult for the Holy One to reach out his hand against a human being. Rather He forewarns a person and afflicts his house, as stated (in Lev. 14:34): AND WHEN I PUT A PLAGUE OF LEPROSY IN A HOUSE OF THE LAND YOU POSSESS. <If> he repents, fine; but if not, it afflicted his clothes, as stated (in Lev. 13:47): WHEN THE PLAGUE OF LEPROSY IS IN A GARMENT. <If> he repents, fine; but if not, <comes> upon his body, as stated (in Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH <A SWELLING OR A SORE OR A BRIGHT SPOT>.

4.15 Leviticus 13:lff, Part VIII

[Another interpretation] (of Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH <A SWELLING OR A SORE OR A BRIGHT SPOT>. Why do the plagues come? Because of harlotry. And so you find in Jerusalem, that because they were absorbed in harlotry, they were afflicted with leprosy. What is written there (in Is. 3:16)? MOREOVER, THE LORD SAID: BECAUSE <THE DAUGHTERS OF ZION> ARE HAUGHTY, <AND WALK WITH EXTENDED NECK AND ROVING EYES>. Then it says (in vs. 17): THEREFORE THE LORD WILL SMITE WITH SORES (SPH) THE SCALPS OF THE DAUGHTERS OF ZION. [SMITE WITH SORES (SPH) must mean “with leprosy,” since it is stated (with reference to leprosy in Lev. 13:2): A SWELLING OR A SORE (rt.: SPH).] It also says (in Lev. 14:56): FOR A SWELLING AND FOR A SORE.

4.16 Leviticus 13:lff, Part IX

[Another interpretation] (of Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH A SWELLING (s’T) OR A SORE OR A BRIGHT SPOT, <AND IT BECOMES> THE PLAGUE OF LEPROSY. <The verse> is speaking about four empires. The SWELLING represents Babylon, since it is stated (in Is. 14:4): AND YOU WILL TAKE UP (Ns’T) THIS SONG OF SCORN AGAINST THE KING OF BABYLON AND SAY ... . The SORE (rt.: SPH) represents Media, because Haman conspired (rt,: SPH) with Ahasuerus to devastate, kill, and destroy. The BRIGHT SPOT represents the Greek empire. THE PLAGUE OF LEPROSY represents the wicked/lawless empire of Edom (i.e., of Rome), because the Holy One afflicted it and its prince with leprosy, as stated (in Jer. 46:15): WHY HAS ABBIREKA BEEN WASHED AWAY? In the world to come the Holy One will sit in judgment over the wicked/lawless empire. He will say to them: Why did you oppress My children? They will say: It was You that acted, when You delivered them into our hands. Then the Holy One will say to them: Because (to paraphrase Is. 47:6) I delivered them into your hands, did you not show them mercy? Instead (according to Is. 47:6, cont.): UPON THE AGED YOU MADE YOUR YOKE EXCEEDINGLY HEAVY. This <aged one> is Rabbi Aqiva, whom the empire oppressed, <the empire> which has no end.

Another interpretation (of Is. 47:6, cont.): UPON THE AGED YOU MADE YOUR YOKE EXCEEDINGLY HEAVY. Because they made their yoke as heavy on the aged as upon the youth, the Holy One said to them: By your life, I am sitting over you in judgment to judge you and convict you. Thus it is stated (in Is. 47:1): COME DOWN AND SIT UPON THE DUST, O MAIDEN DAUGHTER OF BABYLON; SIT ON THE EARTH, NOT A THRONE, O CHALDEAN DAUGHTER ... It is calling Edom the DAUGHTER OF BABYLON, and it is calling Edom the CHALDEAN DAUGHTER. So what is the meaning of DAUGHTER OF BABYLON? Babylon’s twin sister. Just as Babylon destroyed My house, so also has this one destroyed My house. Ergo (in Is. 47:1): O DAUGHTER OF BABYLON, SIT ON THE EARTH, NOT A THRONE. Since she formerly sat upon a throne, now <she is told> SIT ON THE EARTH, NOT A THRONE, <...> FOR YOU WILL NO MORE BE CALLED {THE TENDER AND DELICATE ONE} [TENDER AND DELICATE]. Since she pampered herself over against My children, therefore <she is told> YOU WILL NO MORE BE CALLED TENDER AND DELICATE. What will I do to you? I will exact retribution from your prince and smite him with leprosy. Then after that, I will exact retribution from you. You should not say: In this empire <only>, but even upon Gog, since he vaunts himself upward in the world. I will smite him with leprosy, as stated (in Zech. 14:12): AND THIS WILL BE THE PLAGUE WITH WHICH THE LORD WILL SMITE ALL THE PEOPLES WHO HAVE WARRED AGAINST JERUSALEM: <THEIR FLESH WILL ROT AWAY ...> For what reason? Because they engaged in battle with Israel. AND THIS WILL BE THE PLAGUE. For what reason? Because they WARRED AGAINST JERUSALEM. And do not be surprised that the Lord exacts retribution in leprosy from those who hate them even in this world. And who was <such a one>? This was Naaman, of whom it is stated (in II Kings 5:1): NOW NAAMAN, THE COMMANDER OF THE ARMY OF THE KING OF ARAM ... ; BUT THE MAN, THOUGH A VALIANT WARRIOR, WAS A LEPER. For what reason was he a leper? Because he had taken a little girl captive from the land of Israel. And also in the world to come the Holy One will afflict them with leprosy, as stated (in Zech. 14:12): AND THIS WILL BE THE PLAGUE. The Holy One said: Because you have called my children unclean, I am making you unclean with a great uncleanness through leprosy. Where is it shown that they called Israel unclean? Where it is stated (in Lam. 4:15) AWAY, UNCLEAN, THEY CRIED AT THEM. In the case of Israel, however, I will sanctify, purify, and redeem them from among you, as stated (in Is. 62:12): AND THEY WILL CALL THEM THE HOLY PEOPLE, THE REDEEMED OF THE LORD. So also Solomon has said (in Cant. 4:7): YOU ARE BEAUTIFUL ALL OVER, MY BELOVED, AND THERE IS NO BLEMISH IN YOU.

Ketubim Targum Psalm 78:17-31

17. But they continued still to sin before Him, to provoke anger in the presence of the Most High in the dry wilderness.

18. And they tempted God in their heart, to ask for food for their souls.

19. And they complained in the presence of the Lord; they said, “Is there the ability in the presence of God to set a table in the wilderness?”

20. Behold, He already has smitten a rock, and water gushed out, and streams flowed; is He also able to give bread, or to arrange food for his people?

21. Then it was heard in the presence of God, and He was angry, and fire was made to come up on those of the house of Jacob, and also harsh anger came up on Israel.

22. For they did not believe in God, and did not put their trust in His redemption.

23. And He commanded the skies above and he opened the windows of heaven.

24. And He made descend on them manna to eat, and He gave them the grain of heaven.

25. The sons of men ate food that came down from the abode of angels; He sent them provisions unto satiety.

26. He made the east wind move in the heavens, and guided the south wind by His strength.

27. And He made flesh descend on them like dust, and flying fowl like the sand of the sea.

28. And He made them fall in the midst of His camp, round about its tents.

29. And they ate and were very satisfied; so He brought to them their craving.

30. They did not turn from their craving, still their food was in their mouth –

31. And the anger of God went up on them, and He slew some of their champions, and He subdued the young men of Israel.

Ketubim Midrash Psalm 78:17-31

2. Behold, he smote the rock, and there was issue (Psalm 78:20). When Moses smote the rock, it oozed drops of blood. R. Hama bar Hanina explained that here the word issue is to be understood as in the verse If a woman have an issue of her blood (Lev. 15:25).

And waters overwhelmed in streams (Ps. 78:20). The waters of the rock poured out in a flood, poured out because the scoffers of the time had said: “Now we have chanced upon water, but it is bound to disappear.”

3. And He commanded the skies above (Ps. 78:23). R. Abba bar Kahana taught in the name of R. Zabdi ben Levi: Every day enough manna came down to give Israel sustenance for two thousand years. And whence do we know this? R. Yudan taught in the name of R. Simeon ben Yohai: Scripture says, And He commanded the skies above, and opened the doors of heaven, and He caused manna to rain upon them for food (ibid.). Further, Scripture says of the deluge, The windows of heaven were opened (Gen. 7:11-12), the plural implying that at least two windows were opened upon the generation of the deluge. And our Masters taught that the punishment of the generation of the deluge lasted a year. Since it is written here of manna that He ... opened the doors of heaven, the plural means that at least two doors were opened upon the generation of the wilderness. Now two doors are equal to eight windows, there being four windows to a door. And since the measure of goodness is five hundred times greater than the measure of punishment, behold! —food for a thousand years from one door, and food for another thousand from the other. Mark, then, that every day enough manna came down to give Israel sustenance for two thousand years, as is said And He ... opened the doors of heaven; and He caused manna to rain upon them for food, and gave them of the corn of heaven (Ps; 78:23-24).

R. Acha taught: The children of Israel had no trouble in getting the manna, as it is said The blessing of the Lord, it makes rich, and He adds no trouble with it (Prov. 30:22).

R. Simeon ben Lakish taught: Mhsps in the verse Behold, upon the face of the wilderness a fine (mhsps) scale-like thing (Ex. 16:14) implies that the manna was fully absorbed by the two hundred and forty-eight organs of the body, two hundred and forty-eight being the sum of the letters in mhsps. And the end of the verse, Fine as the hoar-frost on the ground (ibid.), implies that like the hoar-frost which is so fine that the earth can absorb it, the manna was so fine that the organs of the body could absorb it all, and no one in Israel needed to ease himself. And the verse Man did eat angels’ food (Ps. 78:25) proves that the manna was completely dissolved in the organs.

4. Another comment on Man did eat angels’ food: By man is meant the children of Israel, of whom it is said “Joshua called for every man of Israel” (Josh. ro :24); and by angels’ food is meant that they became thereby as mighty as angels.

R. Simeon ben Lakish taught: The children of Israel were troubled, and they said: “Can one born of woman eat and not have to void? Have you in your lifetime ever seen a man with a mill into which he puts wheat but which does not make flour?” The Holy One, blessed be He, said: I so favored the children of Israel that like ministering angels they have no need to ease themselves, yet they murmur against Me and say, Our soul loathes this light bread (Num. 21:5), that is, “this corrupted bread.” How long will this people provoke Me? And how long will it be ere they believe in Me, for all the signs which I have wrought in their innermost parts (ibid. 14:11)—that is, in the intestines and bowels of Israel, who, though they ate, voided nothing.

R. Aibu taught that Jethro arrived in the sixth hour of the day: For his sake manna enough for the sixty myriads of Israel came down; for his sake enough came down for every organ of each body in Israel. Hence it is said Man did eat the bread of the mighty; He sent . . . provisions to the full (Ps. 78:24)

How did the manna come down to the children of Israel? A wind would blow and sweep clean the surface of the ground, making it look like tables of gold and precious stones, and after that the dew would fall for the children of Israel, as it is said And when the dew fell upon the camp in the night, the manna jell upon it (Num. 15:9), and then the children of Israel would come out and gather the manna until the fourth hour of the day before the sun shone upon it and melted it, as is said And they gathered it every morning ... when the sun waxed hot, it melted (Ex. 16:21). Hence it is said Man did eat the bread of the mighty ... He caused an east wind to blow ... and by His power He brought in the south wind (Ps. 78:25—26).

5. The humble will see it, and be glad; you that seek after God, let your heart revive (Ps. 69:33). Consider these words in the light of the verse The Jews had light and gladness, and joy and honor (Esther 8:i6). It is taught that Haman’s wealth was divided up into three parts: a third was put away for the disciples of the wise, a third for Mordecai and Esther, and a third for the building of the Temple.

For the Lord hearkens unto the needy, and despises not His prisoners (Ps. 69:34): These are women whose wombs are locked up in barrenness and whom the Holy One, blessed be He, calls to mind.

R. Nehemiah stated the following as an anonymous teaching, but R. Aha stated it in the name of R. Jonathan: There are three keys which the Holy One, blessed be He, does not give over into the hand of an emissary: the key to the womb, for it is said And the Lord ... opened her womb (Gen. 29:31); the key to the graves at the resurrection of the dead, as is said I have opened your graves (Ezek. 37:13); and the key to the rain, as is said The Lord will open unto you His good treasure ... to give the rain of thy land in its season (Deut. 28:12). Nevertheless, when it pleased the Holy One, blessed be He, to do so, He gave the keys over to righteous/generous men. The key to the womb of a barren woman, God gave over to Elisha, whom He empowered to say, At this season, when the time comes round, you will embrace a son (2 Kings 4:16); and The woman conceived, and bore a son ... as Elisha had said unto her (ibid. 4:17). The key of resurrection for the child of the widow of Zarephath, God gave over to Elijah, whom He empowered to say, Let this child’s soul come back into him (1 Kings 17:21), and to say, thereafter See, your son lives (ibid. 17:23). The key of resurrection for the child of the Shunammite, God gave over also to Elisha, for it is said Elisha ... put his mouth upon his mouth ... and the flesh of the child waxed warm (2 Kings 4:34), and then Elisha declared: Take up your son (ibid. 4:36). The key of resurrection God gave over also to Ezekiel in the plain of Dura, for Ezekiel said: The hand of the Lord was upon me, etc. (Ezek. 37:1), and later said: Come from the four winds, O breath, and breathe upon these slain, that they may live (ibid. 37:9). The key of rain God gave over also to Elijah, whom He empowered to say, There will not be dew nor rain these years, but according to my word (I Kings 17:1); and only at his request did God release the rain for them, as is said Go, show yourself unto Ahab, and I will send rain upon the land (ibid. 18:1). Hence it is said The Lord hearkens unto the needy.

R. Levi taught in the name of R. Samuel bar Nahmani: What is meant by the verse The Lord is for me as my helper; I see this in them that hate me (Ps. 118:7)? It means that David, speaking for Israel, said: “I saw what He did to them who hated me. There were no men whom You did favor as much as Moses and Aaron, yet merely because they said to Israel Hear now, you rebels (Num. 20:10), Moses and Aaron were not permitted to enter into the Land of Israel.” Hence The wrath of God cast down chosen men of Israel (Ps. 78:31): God cast them down in His balance from the pan of merit to the pan of guilt.

Ashlamatah: Isaiah 5:7-16

7 For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah the plant of His delight; and He looked for justice, but behold violence; for righteousness/generosity, but behold a cry. {P}

8 Woe unto them that join house to house, that lay field to field, till there be no room, and you be made to dwell alone in the midst of the land!

9 In mine ears said the LORD of hosts: of a truth many houses will be desolate, even great and fair, without inhabitant.

10 For ten acres of vineyard will yield one bath, and the seed of a homer will yield an ephah. {S}

11 Woe unto them that rise up early in the morning, that they may follow strong drink; that tarry late into the night, till wine inflame them!

12 And the harp and the psaltery, the tabret and the pipe, and wine, are in their feasts; but they regard not the work of the LORD, neither have they considered the operation of His hands.

13 Therefore My people are gone into captivity, for lack of knowledge; and their honorable men are famished, and their multitude are parched with thirst.

14 Therefore the nether-world has enlarged her desire, and opened her mouth without measure; and down goes their glory, and their tumult, and their uproar, and he that rejoices among them.

15 And man is bowed down, and man is humbled, and the eyes of the lofty are humbled;

16 But the LORD of hosts is exalted through justice, and God the Holy One is sanctified through righteousness/generosity.

Midrash of Matityahu (Matthew) 13:44-46

44. The kingdom (government) of the heavens is like a man finding a treasure which had been hidden in a field, and in rejoicing over the material value of it, he goes and sells everything, as much as he has and buys that field.

45. Again the kingdom (government) of the heavens is like a businessman seeking gems of red coral,

46. who, having found one invaluable gem, went off and sold everything, as much as he had, and bought it.

The Rabbi’s Private Prophetic Study

Our Sages teach that the time for a male or female fetus to develop is identical. So why, may we ask, the time for partial impurity on the birth of a baby girl is double than that for the birth of a baby boy? The answer is very simple: G-d Who is merciful and kind to all His creatures wants the mother to be pure at the time that her son is circumcised and rejoice in the festivities. In the case of a baby girl the mother needs more time for bonding with the female baby. Whilst other nations deplore the birth of baby girls, here G-d teaches Israel, that we are not of this world and that baby girls are most precious in His sight!

However human frailty being what it is, and most women wanting to have boys, since they are able to carry on the family name and fend for the family when the father is no longer able to do so, our Sages teach:

“The reason that when the woman performs her part in cohabitation with her husband first the result is a male child and the reverse, is very simple. If the woman has already contributed her part to the process the male semen is added last and as such will assert itself over the already present female part of the resulting embryo. If the male performs his part of the sexual act first this process is reversed and the female asserts its dominance over the semen already absorbed by the woman.” - Torah Commentary by Rabbi Bachya ben Asher, Vol. 5, p.1629.

In other words, if a woman wants a baby boy let her be the first to want and initiate the sexual process. Let the woman so value and respect her husband that she runs toward her husband to make love to him, as Hakham Shaul puts it “[let] the wife to the husband heap sexual benevolence” (1 Cor. 7:3). For when a woman does what pleases G-d – value, respect, and love her husband so much that she runs to him to sexually please him, then G-d will do according to the desires of her heart.

But the Sages also teach:

“If someone is able to control his urges and wait with achieving his climax until his wife has done so his reward will be that his wife will give birth to a male child. This is what the Sages referred to when they explained the meaning of Psalms 127:3 – “sons are the provision of the Lord; the fruit of the womb, His reward.” The people so rewarded are the husbands who display patience while lying on their wives’ wombs giving their wives a chance to climax first.” - Torah Commentary by Rabbi Bachya ben Asher, Vol. 5, p.1630.

In other words, if a husband wants a baby boy, let him please G-d first, and let his wife be climaxed well first before sexual intercourse. This is also intimated in the words of Hakham Shaul: “to the wife let the husband the due sexual benevolence heap” (1 Corinthians 7:3).

The Jewish way is the way of nobility, and it extends to all spheres, including of course even the how to of human sexual intercourse. A good righteous/generous noble person pleases G-d and his mate first before he derives any satisfaction for himself! Equally, the G-dly woman is always desiring to run to her husband to heap upon him sexual pleasure. When a woman has her husband begging for sex or is often indisposed, she clearly declares that she is ungodly. Equally, a husband who does not render his wife abundant and quality sexual pleasure before he is satisfied, he declares himself to be an ungodly human being.

And it is for this reason that the section on the plague of Tzara’at (miraculous leprosy) follows this section of the Torah teaching about sexual relations and birth impurities.

Midrash Tanchuma teaches:

“It is difficult for the Holy One to reach out his hand against a human being. Rather He forewarns a person and afflicts his house, as stated (in Lev. 14:34): AND WHEN I PUT A PLAGUE OF LEPROSY IN A HOUSE OF THE LAND YOU POSSESS. <If> he repents, fine; but if not, it afflicted his clothes, as stated (in Lev. 13:47): WHEN THE PLAGUE OF LEPROSY IS IN A GARMENT. <If> he repents, fine; but if not, <comes> upon his body, as stated (in Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH <A SWELLING OR A SORE OR A BRIGHT SPOT>.”

In other words, afflictions come to us to warn us concerning certain things which in most cases are not that simple and obvious. Many a time it requires much search and self-analysis before one can start correcting what needs to be corrected.

A word of caution to those who are ready condemn anyone and point fingers without careful examination of all things, as Job’s friends were too ready to do – “Yea, you do make reverence void, And do diminish meditation before God” – (Job 15:4).

The book of Job starts by saying: “A man there has been in the land of Uz--Job his name--and that man has been perfect and upright--both fearing God, and turning aside from evil” (Job:1:1). So why so much suffering happened to Job?

Answer 1 - G-d was testing Job –

“And Satan answered Ha-Shem and said, Skin for skin. Yea, all that a man has he will give for his life. But indeed put out Your hand now and touch his bone and his flesh, and he will curse You to Your face. And Ha-Shem said to Satan, Behold, he is in your hand; but preserve his life. (Job 2:4-6)

Answer 2 - Job’s lack of trust in G-d

“For the dreadful thing I dreaded has come on me; and that which I feared has come to me.” (Job 3:25)

No look how long it took for Job to realize the cause of his problems. Also note how counter-productive were the pointing finger of his so called “friends.” If one happens to meet someone afflicted, the worst thing one can do is point a finger to the reason for such affliction. The afflicted person is in enough distress and in confusion, and what that person really needs is a supporting and loving hand that enables him to slowly stand up and realize his own shortcomings.

Most of the times affliction comes because of our lack of or faltering commitment to the G-d’s work, our faltering in tithes and offerings, and our faltering in Torah learning in a disciplined manner under a Torah teacher. And on this note it is interesting to see Matityahu’s Midrashic answer to the reason for the plague of miraculous leprosy:

“The kingdom (government) of the heavens is like a man finding a treasure which had been hidden in a field, and in rejoicing over the material value of it, he goes and sells everything, as much as he has and buys that field. Again the kingdom (government) of the heavens is like a businessman seeking gems of red coral, who, having found one invaluable gem, went off and sold everything, as much as he had, and bought it.”

As we celebrate this Shabbat the New Year for the Trees, let us examine our own tree – our own selves and find out how much we value the Government of G-d in our lives. What has first priority in our lives? To what purpose and direction are our passions, dreams and efforts in life dedicated? How much in reality do we value and treasure the Government of G-d?

May our answers as observed by our deeds be always pleasing unto G-d, together with all those of our most noble people Yisrael amen ve amen!

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai