Parshat Tzav – Stop Making Excuses

Shiurei Midrash Aggada on Parshat HaShavua - שיעורי מדרש אגדה על פרשת השבוע

(א) וַיְדַבֵּ֥ר יקוק אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ב) צַ֤ו אֶֽת־אַהֲרֹן֙ וְאֶת־בָּנָ֣יו לֵאמֹ֔ר זֹ֥את תּוֹרַ֖ת הָעֹלָ֑ה הִ֣וא הָעֹלָ֡ה עַל֩ מוֹקְדָ֨ה עַל־הַמִּזְבֵּ֤חַ כָּל־הַלַּ֙יְלָה֙ עַד־הַבֹּ֔קֶר וְאֵ֥שׁ הַמִּזְבֵּ֖חַ תּ֥וּקַד בּֽוֹ׃ (ג) וְלָבַ֨שׁ הַכֹּהֵ֜ן מִדּ֣וֹ בַ֗ד וּמִֽכְנְסֵי־בַד֮ יִלְבַּ֣שׁ עַל־בְּשָׂרוֹ֒ וְהֵרִ֣ים אֶת־הַדֶּ֗שֶׁן אֲשֶׁ֨ר תֹּאכַ֥ל הָאֵ֛שׁ אֶת־הָעֹלָ֖ה עַל־הַמִּזְבֵּ֑חַ וְשָׂמ֕וֹ אֵ֖צֶל הַמִּזְבֵּֽחַ׃ (ד) וּפָשַׁט֙ אֶת־בְּגָדָ֔יו וְלָבַ֖שׁ בְּגָדִ֣ים אֲחֵרִ֑ים וְהוֹצִ֤יא אֶת־הַדֶּ֙שֶׁן֙ אֶל־מִח֣וּץ לַֽמַּחֲנֶ֔ה אֶל־מָק֖וֹם טָהֽוֹר׃ (ה) וְהָאֵ֨שׁ עַל־הַמִּזְבֵּ֤חַ תּֽוּקַד־בּוֹ֙ לֹ֣א תִכְבֶּ֔ה וּבִעֵ֨ר עָלֶ֧יהָ הַכֹּהֵ֛ן עֵצִ֖ים בַּבֹּ֣קֶר בַּבֹּ֑קֶר וְעָרַ֤ךְ עָלֶ֙יהָ֙ הָֽעֹלָ֔ה וְהִקְטִ֥יר עָלֶ֖יהָ חֶלְבֵ֥י הַשְּׁלָמִֽים׃ (ו) אֵ֗שׁ תָּמִ֛יד תּוּקַ֥ד עַל־הַמִּזְבֵּ֖חַ לֹ֥א תִכְבֶֽה׃ (ס)

Leviticus 6

(1) The LORD spoke to Moses, saying: (2) Command Aaron and his sons thus: This is the ritual of the burnt offering: The burnt offering itself shall remain where it is burned upon the altar all night until morning, while the fire on the altar is kept going on it. (3) The priest shall dress in linen raiment, with linen breeches next to his body; and he shall take up the ashes to which the fire has reduced the burnt offering on the altar and place them beside the altar. (4) He shall then take off his vestments and put on other vestments, and carry the ashes outside the camp to a clean place. (5) The fire on the altar shall be kept burning, not to go out: every morning the priest shall feed wood to it, lay out the burnt offering on it, and turn into smoke the fat parts of the offerings of well-being. (6) A perpetual fire shall be kept burning on the altar, not to go out. (7) And this is the ritual of the meal offering: Aaron’s sons shall present it before the LORD, in front of the altar. (8) A handful of the choice flour and oil of the meal offering shall be taken from it, with all the frankincense that is on the meal offering, and this token portion shall be turned into smoke on the altar as a pleasing odor to the LORD. (9) What is left of it shall be eaten by Aaron and his sons; it shall be eaten as unleavened cakes, in the sacred precinct; they shall eat it in the enclosure of the Tent of Meeting. (10) It shall not be baked with leaven; I have given it as their portion from My offerings by fire; it is most holy, like the sin offering and the guilt offering. (11) Only the males among Aaron’s descendants may eat of it, as their due for all time throughout the ages from the LORD’s offerings by fire. Anything that touches these shall become holy. (12) The LORD spoke to Moses, saying: (13) This is the offering that Aaron and his sons shall offer to the LORD on the occasion of his anointment: a tenth of an ephah of choice flour as a regular meal offering, half of it in the morning and half of it in the evening, (14) shall be prepared with oil on a griddle. You shall bring it well soaked, and offer it as a meal offering of baked slices, of pleasing odor to the LORD. (15) And so shall the priest, anointed from among his sons to succeed him, prepare it; it is the LORD’s—a law for all time—to be turned entirely into smoke. (16) So, too, every meal offering of a priest shall be a whole offering: it shall not be eaten. (17) The LORD spoke to Moses, saying: (18) Speak to Aaron and his sons thus: This is the ritual of the sin offering: the sin offering shall be slaughtered before the LORD, at the spot where the burnt offering is slaughtered: it is most holy. (19) The priest who offers it as a sin offering shall eat of it; it shall be eaten in the sacred precinct, in the enclosure of the Tent of Meeting. (20) Anything that touches its flesh shall become holy; and if any of its blood is spattered upon a garment, you shall wash the bespattered part in the sacred precinct. (21) An earthen vessel in which it was boiled shall be broken; if it was boiled in a copper vessel, [the vessel] shall be scoured and rinsed with water. (22) Only the males in the priestly line may eat of it: it is most holy. (23) But no sin offering may be eaten from which any blood is brought into the Tent of Meeting for expiation in the sanctuary; any such shall be consumed in fire.

משנה פסחים ו׳:א׳

(א) אֵלּוּ דְבָרִים בַּפֶּסַח דּוֹחִין אֶת הַשַּׁבָּת, שְׁחִיטָתוֹ וּזְרִיקַת דָּמוֹ וּמִחוּי קְרָבָיו וְהֶקְטֵר חֲלָבָיו. אֲבָל צְלִיָּתוֹ וַהֲדָחַת קְרָבָיו אֵינָן דּוֹחִין אֶת הַשַּׁבָּת. הַרְכָּבָתוֹ וַהֲבָאָתוֹ מִחוּץ לַתְּחוּם, וַחֲתִיכַת יַבַּלְתּוֹ, אֵין דּוֹחִין אֶת הַשַּׁבָּת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, דּוֹחִין:

Mishnah Pesachim 6:1

(1) These things in [connection with] the pesah override Shabbat: its slaughtering and the sprinkling of its blood and the cleansing of its innards and the burning of its fat. But its roasting and the washing of its innards do not override Shabbat. Carrying it and bringing it from outside the Shabbat border and cutting off its wart do not override Shabbat. R. Eliezer says they do override [Shabbat].

פסחים ס״ח ב:א׳

והקטר חלביו וכו׳: תניא אמר רבי שמעון בא וראה כמה חביבה מצוה בשעתה שהרי הקטר חלבים ואברים ופדרים כשרים כל הלילה ואין ממתינים להם עד שתחשך:

Pesachim 68b:1

We learned in the mishna that when the eve of Passover occurs on Shabbat, burning the fats of the Paschal lamb overrides Shabbat. The Gemara notes that it was taught in the Tosefta: Rabbi Shimon said: Come and see how dear is a mitzva performed in its proper time. For burning the fats and limbs and inner fats is valid all night and it would have been possible to wait until the conclusion of Shabbat and burn them at night, but nonetheless we do not wait with them until nightfall; rather, we burn them immediately, even on Shabbat.

רש"י על פסחים ס״ח ב:א׳:א׳

כשירין כל הלילה - כדכתיב (ויקרא ו׳:ב׳) על מוקדה על המזבח כל הלילה ויכול להקטירן כל הלילה ואע"פ כן אין ממתינין להם עד שתחשך אלא מחללין שבת עליהן כדכתיב (במדבר כ״ח:י׳) עולת שבת בשבתו על עולת התמיד אלמא חביב למהר מצוה בשעתה:

Rashi on Pesachim 68b:1:1

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ספרא, ויקרא דבורא דחובה, פרק יט

(א) "ואם לא תשיג ידו לשתי תרים או לשני בני יונה והביא את קרבנו אשר חטא עֲשִׂירִת הָאֵפָה" – ר' יהודה אומר חביבה מצוה בשעתה שמיד הוא מביא [עשירית האיפה], ואין ממתינים לו עד שיעשיר ויביא כשבה או שעירה.

(ב) ר' אליעזר אומר חביבה מצוה בשעתה שמיד בערכין הוא מביא סלע, ואין ממתינים לו עד שיעשיר ויביא חמשים סלעים.

(ג) ר' שמעון אומר חביבה מצוה בשעתה שהקטר חלבים כשרים כל הלילה ודוחין את השבת בשעתן, ואין ממתינים להם שיקרבו עד מוצאי שבת:

Sifra, Vayikra Dibbura DeChovah, Chapter 19

(1) 1) (Vayikra 5:11) "And if his hand does not attain to two turtle-doves or to two young pigeons, then he shall bring his offering wherein he has sinned, a tenth of an ephah of fine flour for a sin-offering.": R. Yehudah says: Beloved is a mitzvah in its time. For he brings a tenth of an ephah immediately, and we do not wait for him until he becomes wealthy and brings a lamb or goat-kid.

(2) 2) R. Eliezer says: Beloved is a mitzvah in its time. For in (the area of altar) valuations (arachin) he brings a sela immediately, and we do not wait for him until he becomes wealthy and brings fifty selaim.

(3) 3) R. Shimon says: Beloved is a mitzvah in its time. For the fats (of the offerings) may be burned the entire night, and they override the Sabbath in their time, and we do not wait to burn them until the Sabbath has ended.

(4) 4) "then he shall bring his offering wherein he has sinned, a tenth of an ephah of soleth": This tells me (only) that "a tenth of an ephah" obtains with his obligatory offering. Whence do I derive that it obtains also with his donative offering? From "his offering (in any event) … a tenth of an ephah."

(5) 5) "a tenth of an ephah": one-tenth of three sa'in, which is seven revi'in and an addition. "soleth": Just as soleth stated there (Exodus 29:2) is of wheat, so soleth stated here is of wheat. "for a sin-offering": Its monies must be designated as being for a sin-offering. "he may not place oil upon it": But he may place (oil) upon what remains (of the minchah offering). "he shall not put frankincense upon it": I might think that if he did place frankincense upon it, it becomes unfit; it is, therefore, written: "for it is a sin-offering" (and just as a beast sin-offering is not invalidated by frankincense, this bird sin-offering is, likewise, not invalidated by frankincense. Or, (I might think): "it is a sin-offering" — Even if he placed oil upon it, it is kasher; it is, therefore, (to negate this) written: "it" (with frankincense, is a sin-offering — but not with oil). And why do you see fit to permit it with frankincense and to invalidate it with oil? After Scripture includes, it excludes. Why do I permit it with frankincense? Because it can be picked off — and I invalidate it with oil, because it cannot be picked off.

(6) 6) ("He shall not place oil upon it and he shall not put frankincense upon it."): I might think that this is speaking of two Cohanim, (one placing oil and the other, frankincense, but if one does both, he is liable for only one negative transgression; it is, therefore, (to negate this) written "upon it," "upon it" — The focus is the body of the meal-offering, and not two Cohanim.

(7) 7) Or, perhaps the meaning is that he is not to place the vessel (of the oil or the frankincense) upon the vessel of the meal-offering; (it is, therefore, written "upon it" (the body of the meal-offering) - "upon it")

(8) 8) "for it is a sin-offering": R. Yehudah said: But the (daily) meal-offering of the high-priest is not a sin-offering and requires frankincense.

(9) 9) (Vayikra 5:12): "And he shall bring it to the Cohein, and the Cohein shall take a fistful from it, his entire fistful, as its remembrance; and he shall cause it to smoke upon the altar, upon the fire-offerings of the L–rd; it is a sin-offering." ("upon the fire-offerings":) It must be devoted to this end. And ("of the L–rd"): it must be dedicated to the L–rd. "it is a sin-offering": All of its operations (taking the fistful, etc.) must be in the name of a sin-offering. "it": "It is a sin-offering" — to exclude one from which the fistful was not taken in the name of a sin-offering (and so with the other operations).

(10) 10) (Vayikra 5:13): "And the Cohein shall make atonement for him, for his sin that he has sinned, of one of these." What is the intent of this ("of these")? For I might think: "The most stringent of them (tumah of the sanctuary and its consecrated objects) should be subject to lamb or goat-kid; the less stringent (a court-mandated oath), to a bird; the least stringent (an oath of "pronouncement"), to the tenth of an ephah. It is therefore, (to negate this) written "of one of these" — to equate the least stringent to the most stringent vis-à-vis lamb and goat-kid, and the most stringent to the least stringent vis-à-vis the tenth of en ephah.

(11) 11) (Vayikra 5:13): "and it shall be to the Cohein": That is, the meal-offering service of the Cohein (if he himself is the sinner) can be performed by the Cohein himself. Or perhaps its intent is only to permit (the eating of what remains of) the tenth of an ephah of a Cohein (who sinned). And how would I satisfy (Vayikra 6:16): "And every meal-offering of a Cohein shall be entire, (exclusively for the L–rd); it shall not be eaten"? By his donative meal-offering; but his one tenth of the ephah may be eaten. It is therefore, (to negate this) written ("and it shall be to the Cohein) as a meal-offering" — as his donative meal-offering. Just as his donative meal-offering is not eaten, so the tenth of the ephah is not eaten. R. Shimon says: "and it shall be to the Cohein as a meal-offering": The tenth of an ephah of a Cohein is like the tenth of the ephah of an Israelite, viz. Just as a fistful is taken of the tenth of the ephah of an Israelite, so a fistful is taken of this tenth of an ephah (of a Cohein).

רמב"ן על ויקרא ז׳:ט״ז:א׳

וממחרת והנותר ממנו יאכל ... ולפי דעתי ענין הכתוב הזה בעבור שאמר ביום הקריבו את זבחו יאכל וממחרת והיה במשמע שתהא מצוה שיאכל בשני ימים יאכל מקצתו ביום הראשון ויניח מקצתו למחר ולפיכך חזר לבאר והנותר ממנו בראשון יאכל וממחרת לא שישאיר ממנו בכונה ולא שיהא רשאי להניח כלו ליום המחרת אבל מצוה שיאכל ממנו בראשון והנותר במקרה יאכל במחרת הנזכר והענין הזה מדברי רבותינו למדנוהו אמרו בתורת כהנים (פרק יב יא יב) ביום הקריבו יאכל מצוה להאכל ממנו יום ראשון יכול כולו תלמוד לומר וממחרת יכול מצוה לאכלו בשני ימים תלמוד לומר והנותר אם הותיר הותיר אי והנותר יכול אם הותיר כולו לשני ימים יהא פסול תלמוד לומר יאכל אפילו כולו:

Ramban on Leviticus 7:16:1

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חולין נ״ד ב

אמר רבי חנא פתוראה עילא מינאי הוה קאי בר נפחא ובעא מיני דינרא קורדינאה לשערי ביה טריפתא ובעי למיקם מקמיה ולא שבקני אמר לי שב בני שב אין בעלי אומניות רשאין לעמוד מפני תלמידי חכמים בשעה שעסוקין במלאכתם ולא והתנן כל בעלי אומניות עומדים מפניהם ושואלין בשלומן ואומרין להם אחינו אנשי מקום פלוני בואכם בשלום אמר רבי יוחנן מפניהם עומדין מפני תלמידי חכמים אין עומדין אמר רבי יוסי בר אבין בא וראה כמה חביבה מצוה בשעתה שהרי מפניהם עומדין מפני תלמידי חכמים אין עומדין ממאי דילמא כדי שלא תהא נמצא מכשילן לעתיד לבא:

Chullin 54b

and the tanna then saw that the case of Rav Mattana, where the end of the thigh is dislocated, ostensibly comes under the heading of: This is the principle, and one might assume that it renders the animal a tereifa as well. What is the reason for this? It is because a dislocated thigh is similar to the cases of removed organs that render the animal a tereifa. Therefore, he taught the phrase: These are tereifot, at the beginning of the mishna, to emphasize that it is only these that render an animal a tereifa, but in the case of Rav Mattana, the animal is kosher. And according to Rabbi Shimon ben Lakish, who says that the phrase: These are kosher, is meant specifically, the tanna taught the list of tereifot, and taught afterward that this is the principle. And the tanna then saw that the case of Rav Mattana ostensibly does not come under the heading of: This is the principle, and one might assume that it does not render the animal a tereifa. What is the reason for this? It is because a dislocated thigh is not similar to cases of perforated organs, and it is not similar to cases of cut organs, such as the windpipe, and it is not similar to cases of removed organs. Therefore, he taught the phrase: These are kosher, to emphasize that it is only these that are kosher, but in the case of Rav Mattana, the animal is a tereifa. The Gemara addresses the matter itself: Rav Mattana says: This head of the femur that was completely dislocated renders the animal a tereifa. And Rava said: The animal is kosher, but if its sinew holding the bone in place is cut, it is a tereifa. The Gemara concludes: And the halakha is: Even if the sinew is cut, the animal is still kosher, unless the sinew decomposed, in which case the animal is a tereifa. § The mishna states: How much can the windpipe be missing and still be kosher? Rabban Shimon ben Gamliel says: Until the perforation is the same size as an Italian issar. Ze’eiri, who came from Eretz Yisrael, said with regard to this: You, who are not familiar with the measure of an Italian issar, because it is not used in Babylonia, should estimate its measure as a Kurdish dinar. And it is like a small peruta coin and can be found among the perutot of Pumbedita. Rabbi Ḥana the money changer said: Bar Nappaḥa, i.e., Rabbi Yoḥanan, was standing over me, and he requested of me a Kurdish dinar with which to measure tereifot, in accordance with the statement of Ze’eiri. And I wanted to rise before him out of respect, but he did not let me. Rabbi Yoḥanan said to me: Sit, my son, sit. Tradesmen are not permitted to stand before Torah scholars when they are engaged in their work. The Gemara asks: And are tradesmen not permitted to stand before Torah scholars? But didn’t we learn in a mishna (Bikkurim 3:3): When the pilgrims bring their first fruits to Jerusalem, all the tradesmen stand before them, and greet them, and say to them: Our brothers from such and such place, welcome? Rabbi Yoḥanan said: Yes, they stand before those bringing first fruits, but they do not stand before Torah scholars. Rabbi Yosei bar Avin says: Come and see how beloved is a mitzva performed in its proper time, as the tradesmen stand before those who brought first fruits, while they do not stand before Torah scholars. The Gemara rejects the statement of Rabbi Yosei bar Avin: From where does one know that they rise out of respect? Perhaps the tradesmen stand only in order not to cause those bringing first fruits to fail and sin in the future. That is, if the tradesmen do not treat those bringing the first fruits with great respect, they may not make the effort to travel to Jerusalem in a subsequent year. § The mishna states: How much can the windpipe be missing and still be kosher? Rabban Shimon ben Gamliel says: Until the perforation is the same size as an Italian issar. With regard to this, Rav Naḥman says: Whenever the Sages specify the measure as that of a sela, e.g., with regard to a damaged skull for purposes of tereifot, they mean that even an area exactly the size of a sela is treated as more than a sela. Likewise, when they specify the measure as that of an issar, they mean that an area exactly the size of an issar is treated as though it were more than an issar. Since Rav Naḥman holds that a perforation exactly the size of an issar is treated as though it were larger than an issar, he must hold that such a perforation in the windpipe renders the animal a tereifa. The Gemara therefore infers: Apparently, Rav Naḥman holds that whenever the Sages use the word: Until, it means until and not including the measure, as the mishna states that an animal with a perforated windpipe is kosher until the perforation reaches the size of an issar. Rava raised an objection to the opinion of Rav Naḥman from a mishna (Kelim 19:2): The end of a rope that extends from a rope bed is not susceptible to ritual impurity until it is five handbreadths long. If the bed becomes impure, the rope remains pure, because it has no use and is therefore not considered part of the bed. What, is it not teaching that a rope exactly five handbreadths long is treated as though its length were below that amount? If so, the word: Until, means until and including the exact measure. The Gemara responds: No, a rope exactly five handbreadths long is like a rope whose length is above that amount. The Gemara suggests: Come and hear a proof from the continuation of the mishna: If the end of the rope was of any length from five handbreadths until ten, it is susceptible to impurity. What, is it not teaching that a rope exactly ten handbreadths long is treated as though its length were below that? The Gemara responds: No, a rope exactly ten handbreadths long is treated like a rope whose length is above that, and it is not susceptible to impurity. The Gemara suggests: Come and hear proof from another mishna (Kelim 2:2): With regard to the smallest of earthenware vessels, if they, or even their broken-off bases or sides, can sit, i.e., remain upright, without being supported,

רש"י על חולין נ״ד ב

ר' חנא פתוראה - שולחני היה והיו לפניו מטבעות הרבה:

עומדין מפניהם - אמביאי בכורים קאי במס' בכורים (פ"ג מ"ג):

מפניהם עומדין - לכבדן כדי שיהו רגילים לבא:

חביבה מצוה בשעתה - צריכים אנו לחבבה:

מכשילן - שאם לא יראום להם פנים צהובים ודרך כבוד לא ירגילום לבא מפני הטורח:

Rashi on Chullin 54b

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נזיר כ״ג ב:י״ג

א"ר חייא בר אבין א"ר יהושע בן קרחה לעולם יקדים אדם לדבר מצוה שבשכר לילה אחת שקדמתה בכירה לצעירה זכתה וקדמה ארבעה דורות בישראל למלכות:

Nazir 23b:13

Rabbi Ḥiyya bar Avin said that Rabbi Yehoshua ben Korḥa said: A person should always come first with regard to a matter of a mitzva, as in reward of the one night that the elder daughter of Lot preceded the younger for the sake of a mitzva,

תוספות על נזיר כ״ד א:א׳:א׳

ארבעה דורות בישראל - עובד ישי דוד שלמה ואילו צעירה לא הות בישראל עד רחבעם בן שלמה שבא מנעמה העמונית:

Tosafot on Nazir 24a:1:1

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אורחות צדיקים ט״ו:י״א

אמר רבי יהודה בן תימא: הוי עז כנמר וקל כנשר, רץ כצבי וגיבור כארי, לעשות רצון אביך שבשמים (אבות ה כ). ראה איך הזהירו לעשות עצמו קל וגיבור על המצוות! וכן אמר דוד (תהלים קיט ס): "חשתי ולא התמהמהתי לשמור מצוותיך". וכן דרשו רבותינו זכרונם לברכם: "ושמרתם את המַצוֹת" (שמות יב יז) – אל תקרי "מַצוֹת" אלא "מצווֹת": אם תבוא מצוָה לידך אל תחמיצנה, אלא עשה אותה מיד:

Orchot Tzadikim 15:11

Rabbi Judah, the son of Tema, said, "Be bold as a leopard, light as an eagle, fast as a deer, mighty as a lion to do the will of your Father in heaven" (Aboth 5:24). See how they warned that one make himself light and strong in order to fulfill the commandments! Thus did David say, "I made haste, and delayed not, to observe Thy commandments" (Ps. 119:60). Thus did our Rabbis expound : " 'And ye shall observe the matzot (Ex. 12:17), do not read it as matzot (unleavened bread), but read it is as mitzvot (commandments)" — meaning if an opportunity comes to you to do a good deed, do not let it grow stale but do it at once (Mekhilta de Rabbi Ishmael, vol. I., p. 74). It is very necessary to be agile and alert and strong in order to strive against the wicked — to be mighty of heart as Moses, our teacher, when he said, "Put every man his sword upon his thigh" (Ex. 32:27). And to be like Phinehas of whom it is said, "And when Phinehas, the son of Eleazar the son of Aaron the priest, saw it, he rose up from the midst of the congregation and took a spear into hand" (Num. 25:7). Therefore, take care to be quick to separate yourself from the company of the wicked, so that you will not be part of their designs and their plans. Above all it requires zeal to do repentence. One must hurry and he should not delay to follow the paths of repentence, and let him not be wicked for even one hour before God, may He be Blessed. See how alert the servants and ministers of kings are in the performance of their duties. All the more so must we be careful to be alert in our service to the King of Kings, the Holy One, Blessed be He.

משלי כ״ו

(יג) אָמַ֣ר עָ֭צֵל שַׁ֣חַל בַּדָּ֑רֶךְ אֲ֝רִ֗י בֵּ֣ין הָרְחֹבֽוֹת׃ (יד) הַ֭דֶּלֶת תִּסּ֣וֹב עַל־צִירָ֑הּ וְ֝עָצֵ֗ל עַל־מִטָּתֽוֹ׃ (טו) טָ֘מַ֤ן עָצֵ֣ל יָ֭דוֹ בַּצַּלָּ֑חַת נִ֝לְאָ֗ה לַֽהֲשִׁיבָ֥הּ אֶל־פִּֽיו׃ (טז) חָכָ֣ם עָצֵ֣ל בְּעֵינָ֑יו מִ֝שִּׁבְעָ֗ה מְשִׁ֣יבֵי טָֽעַם׃

Proverbs 26

(1) Like snow in summer and rain at harvest-time, So honor is not fitting for a dullard. (2) As a sparrow must flit and a swallow fly, So a gratuitous curse must backfire. (3) A whip for a horse and a bridle for a donkey, And a rod for the back of dullards. (4) Do not answer a dullard in accord with his folly, Else you will become like him. (5) Answer a dullard in accord with his folly, Else he will think himself wise. (6) He who sends a message by a dullard Will wear out legs and must put up with lawlessness. (7) As legs hang limp on a cripple, So is a proverb in the mouth of dullards. (8) Like a pebble in a sling, So is paying honor to a dullard. (9) As a thorn comes to the hand of a drunkard, So a proverb to the mouth of a dullard. (10) A master can produce anything, But he who hires a dullard is as one who hires transients. (11) As a dog returns to his vomit, So a dullard repeats his folly. (12) If you see a man who thinks himself wise, There is more hope for a dullard than for him. (13) A lazy man says, “There’s a cub on the road, a lion in the squares.” (14) The door turns on its hinge, And the lazy man on his bed. (15) The lazy man buries his hand in the bowl; He will not even bring it to his mouth. (16) The lazy man thinks himself wiser Than seven men who give good advice. (17) A passerby who gets embroiled in someone else’s quarrel Is like one who seizes a dog by its ears. (18) Like a madman scattering deadly firebrands, arrows, (19) Is one who cheats his fellow and says, “I was only joking.” (20) For lack of wood a fire goes out, And without a querulous man contention is stilled. (21) Charcoal for embers and wood for a fire And a contentious man for kindling strife. (22) The words of a querulous man are bruising; They penetrate one’s inmost parts. (23) Base silver laid over earthenware Are ardent lips with an evil mind. (24) An enemy dissembles with his speech, Inwardly he harbors deceit. (25) Though he be fair-spoken do not trust him, For seven abominations are in his mind. (26) His hatred may be concealed by dissimulation, But his evil will be exposed to public view. (27) He who digs a pit will fall in it, And whoever rolls a stone, it will roll back on him. (28) A lying tongue hates those crushed by it; Smooth speech throws one down.