Halakhic Midrashim

(20:3) "There shall not be unto you any other gods before My presence": What is the intent of this? An analogy: A king of flesh and blood enters a province and his servants say to him: Make decrees for them. He: When they accept my rule, I will make decrees for them. For if they do not accept my rule, they will not accept my decrees. Thus did the L rd say to Israel: "I am the L rd your G d. There shall not be unto you, etc.": Am I He whose rule you have accepted? They: Yes. He: Just as you have accepted My rule, accept My decrees — There shall not be unto you any other gods before My presence. R. Shimon b. Yochai says: As stated elsewhere (Leviticus 18:2) "Am I the L rd (whose rule you accepted on Sinai)? They: Yes. He: You accepted My rule? Accept My decrees — (Ibid. 3) "As the deeds of the land of Egypt in which you dwelt you shall not do, etc." And so here: Am I the L rd your G d who took you out of the land of Egypt, whose rule you accepted? — Accept My decrees. "There shall not be unto you": What is the intent of this? (Ibid. 4) "You shall not make for yourself a graven image or the likeness, etc." would imply only that it is forbidden to make it. Whence do we derive that you may not keep what is already made? It is, therefore, written "There shall not be unto you." "other gods": Now are there other gods? Is it not written (Isaiah 37:18) "and placed their gods into fire, for they are not gods"? What, then, is the intent of "other gods"? That others call "gods." Variantly: "elohim acherim"? They "delay" ("me'achorim") good from entering the world. Variantly: "elohim acherim": They are "others" (i.e., indifferent) to those who serve them. And thus is it written (Ibid. 46:7) "He cries out to it, but it does not answer; it does not save him from his affliction." R. Yossi says: Why "other gods"? Not to give a pretext to the nations of the world to say: If they were called by His name, they would be effectual. Behold, they were called by His name and they remained ineffectual! And when were they called by His name? In the days of Enosh the son of Sheth, viz. (Genesis 4:26) "Then (men and images) were called profanely in the name of the L rd, (being rendered deities)" — whereupon Oceanus rose and flooded a third of the world, the L rd, as it were, telling them: You did a new thing and "called"; I, too, shall do a new thing and I shall "call" (to the waters of the sea), as it is written (Amos 5:8) "He 'calls' the waters of the sea, etc." R. Eliezer says: "elohim acherim": They "renew" gods for themselves every day. How so? If one had a golden god and he needed gold, he make it of silver. If he needed that, he made if of copper. If he had a copper god and he needed copper, he made it of iron or of lead. And thus is it written (Devarim 32:17) "new ones (gods), newly come." R. Yitzchak says: If we were to write down all the names of their gods, all the hides in the world would not avail, (wherefore, perforce, they must be referred to generically as "gods." R. Chanina b. Antignos says: (in confirmation of the above) Witness the Torah's denomination of (the god) Molech — anything (is called "a god") that you make a king ("melech") over you, even a chip or a shard. Rebbi says: "elohim acherim": They (these "gods") are the last (achronim) of the creations (i.e., men). And who is the "last" of the creation? One who calls them "gods."

"before My presence": What is the intent of this? So that no pretext be given to Israel to say that idolatry was forbidden only to those who left Egypt — wherefore it is written "My presence," i.e., Just as I live and endure forever and ever, so, you and your children and your children's children may not serve idols — to the end of all the generations.

(Ibid. 4) "You shall not make for yourself an idol (lit., "a carving")": I might think that he may not make one that projects but he may make one that is flat. It is, therefore, written "any likeness." I might think that he may not make a flat one, but that he may make (an idol of) a planting. It is, therefore, written (Devarim 16:25) "You shall not plant for yourself an asheirah." I might think that he may not plant one, but that he may make one of wood. It is, therefore, written (Ibid.) "any wood." I might think that he may not make one of wood, but that he may make one of stone. It is, therefore, written (Leviticus 26:1) "And a covering stone, etc." I might think that he may not make one of stone, but that he may make one of silver. It is, therefore, written (Exodus 20:20) "gods of silver." I might think that he may not make one of silver, but that he may make one of gold. It is, therefore, written (Ibid.) "and gods of gold." I might think that he may not make one of gold, but that he may make one of copper or tin or lead. It is, therefore, written (Exodus 34:13) "Molten gods you shall not make for yourself." I might think that he may not make for himself the likeness of all these but that he may make one of any form. It is, therefore, written (Devarim 4:16) "Lest you corrupt yourselves and make … of any form." I might think that he may not make one of any form, (of human being), but that he may make one of the likeness of an animal, beast, or bird. It is, therefore, written (Ibid. 17) "the figure of any beast, etc." I might think that he may not make the likeness of all of these, but that he may make the likeness of fish, hoppers, reptiles, and creeping things. It is, therefore, written (Ibid. 19) "any thing that creeps on the ground." I might think that he may not make the likeness of sun, moon, stars, and constellations. It is, therefore written (Ibid. 19) "And lest you lift your eyes to the heavens, etc." I might think that he may not make the likeness of any of these, but he may make the likeness of angels, cherubs, ofanim and chashmalim (angelic entities). It is, therefore, written (Ibid. 39) "in the heavens." If "in the heavens," I might think that he may not make the likeness (only) of sun, moon, and stars. It is, therefore, written (Ibid.) "above" — neither the likeness of cherubs or ofanim. I might think that he may not make the likeness of all these, but he may make the likeness of the depths or of darkness. It is, therefore, written (Ibid. 18) "which is in the waters beneath the earth." To include reflected images. These are the words of R. Akiva. Others say: To include shavririm (water creatures). So far did the Holy One Blessed be He pursue the yetzer hara (the evil inclination) to give it no pretext for permissiveness (in this area).

(20:5) "You shall not bow down to them and you shall not serve them." What is the intent of this? From (Devarim 17:3) "… and he go and serve other gods and he bow down to them," I would not know whether he is liable for the serving in itself and for the bowing down in itself or that he is not liable until he serves and bows down; it is, therefore, written (here) "You shall not bow down to them and you shall not serve them" — to make each liable in itself. Variantly: What is the intent of "You shall now bow down"? (Exodus 22:19) "He who slaughters to a god shall be put to death — only to the L rd alone" tells us of the punishment. Whence (do we derive) the exhortation? From "You shall not bow down." (Ibid.) "for I am the L rd your G d, a G d of rancor": I rule over wrath and wrath does not rule over Me. As it is written (Nachum 1:2) "The L rd is vengeful and the Master of wrath." Variantly: "I am the L rd your G d, a G d of rancor": With rancor I exact payment for idolatry, but I am merciful and compassionate in other things. A certain philosopher asked R. Gamliel: It is written in your Torah "for the L rd your G d is a wrathful G d." Now is there power in idolatry to arouse wrath (in G d)? One here is envious of another; one sage is envious of another, one man of wealth is envious of another. But is there power in idolatry to arouse wrath (in G d)? He answered: If a son called a dog by his father's name, and when he bowed, he did so "by the life of this dog" ("father'), against whom will the father's wrath be aroused? Against the son or the father? He (the philosopher) then said to him: Do you call it (idolatry) "a dog"? Is there not a need for some of it? He answered: What did you see (that makes you think so)? He answered: A fire once consumed a certain province except for their house of idolatry. Is it not that it (the idolatry) stood up for itself? R/ Gamliel: I will give you an analogy. A king of flesh and blood, when he goes out to war, with whom does he fight? With the living or with the dead? The philosopher: With the living. The philosopher (asks further): If He does not need some of it (i.e., those things which are the object of idolatry), why does He not destroy them? R. Gamliel: Do you serve only one thing? You serve the sun, the moon, the stars, the constellations, the mountains, the hills, the water courses, the ravines, and even men! Shall His world go lost because of the fools?

(Ibid.) "He visits the sins of the fathers upon the children (for the third and the fourth generations"): when they (the generations) are consecutive. How so? An evildoer, the son of an evildoer, the son of an evildoer; a renegade, the son of a renegade, the son of a renegade. When Moses heard this, he bowed to the ground and prostrated himself, saying, G d forbid, there is no evildoer, the son of an evildoer, the son of an evildoer in Israel! If G d's measure for punishment is four generations, is his measure for good also four generations? It is, therefore, written (6) "for thousands." From "thousands" I would understand the minimum of "thousands" — two. It is, therefore, written (Devarim 7:9) "for a thousand generation" — without limit and without number.

(Ibid. 6) "for My lovers and for the keepers of My mitzvoth": "for My lovers": our father Abraham and the like. "and for the keepers of My mitzvoth": the prophets and the elders. R. Nathan says: "for My lovers and the keepers of My mitzvoth": the Jews who dwell in Eretz Yisrael, and give their lives for the mitzvoth. Why are you going out to be executed? Because I circumcised my son, the Jew. Why are you going out to be burned? Because I read in the Torah. Why are you going out to be crucified? Because I ate matzoh. Why are you being given a hundred lashes? Because I took the lulav. And (Zechariah 13:6) "wherewith I was beaten in the house of my Lover" — these lashes have caused me to be beloved by my Father in heaven.

(Devarim 33:2) "And he (Moses) said: The L-rd came from Sinai, and He shone forth from Seir to them": Scripture (hereby) relates that Moses did not open with the needs of Israel until he opened with the praise of the L-rd. To what may this be compared? To an advocate's standing upon the podium, having been hired by a man to speak in his behalf, and not opening with the needs of that man until opening with the king's praise first — "How exalted is our king! How exalted is our master! The sun has shone upon us! The moon has shone upon us!", all praising with him — after which he opens with the needs of that man, after which he concludes with the praise of the king. Moses, our teacher, likewise, did not open with the needs of Israel until he had opened with praise of the L-rd, viz.: "The L-rd came from Sinai and He shone forth from Seir," after which he opened with the needs of Israel, viz.: (Ibid. 5) "And He was a King in Yeshurun (Israel)," after which he concluded with praise of the L-rd, viz. (Ibid. 26) "There is none like the Almighty, Yeshurun."

David, king of Israel, likewise, did not open with the needs of Israel, until he had opened with the praise of the L-rd, viz. (Psalms 149:1) "Hallelukah! Sing to the L-rd a new song," after which he opened with the needs of Israel, viz. (Ibid. 4) "For the L-rd desires His people," after which he concluded with praise of the L-rd, viz. (Ibid. 6) "The exaltations of the Almighty are in their throats." And Solomon, likewise, did not open with the needs of Israel, until he had opened with the praise of the L-rd, viz. (II Chronicles 6:14) "There is none like You, O G-d, in the heavens or in the earth, preserving the covenant and the lovingkindness for Your servants, who walk before You with all their heart," after which he opened with the needs of Israel, viz. (Ibid. 28) "A famine if there be in the land…", after which he concluded with the praise of the L-rd, viz. (Ibid. 41) "Rise, O L-rd, to Your resting place."

And, likewise, the Amidah, instituted by the early sages for Israel to pray — they did not open with the needs of Israel until they had opened with the praise of the L-rd, viz. (Nechemiah 9:32) "the great, mighty, awesome G-d," "releasing the bound," "You are holy and awesome is Your name," followed by "Heal us," and concluded with "We thank You."

Variantly: "And he said: The L-rd came from Sinai": When the Holy One Blessed be He appeared to give Torah to Israel, He did so not with one language but with four languages, viz.: "And he said: "The L-rd came from Sinai" — Hebrew. "and he shone forth from Seir to them" — Romish; "He appeared from Mount Paran" — Arabic; "And He came from the myriads of the holy ones" — Aramaic.

Variantly: "And he said: The L-rd came from Sinai": When the L-rd appeared to give Torah to Israel, He did so not from one direction, but from four, viz.: "And the L-rd came from Sinai." Which (direction) is this? The fourth, as it is written (Habakkuk 3:3) "G-d came from the south."

Variantly: "And He said: The L-rd came from Sinai": When the L-rd appeared to give Torah to Israel, it is not to Israel alone that He appeared, but to all of the nations. First He went to the children of Esav, and He asked them: Will you accept the Torah? They asked: What is written in it? He answered: "You shall not kill" (Shemoth 20:13). They answered: The entire essence of our father is murder, as it is written (Bereshith 27:22) "And the hands are the hands of Esav." And it is with this that his father assured him (Ibid. 27:40) "And by your sword shall you live." He then went to the children of Ammon and Moav and asked them: Will you accept the Torah? They asked: What is written in it? He answered "You shall not commit adultery." They answered: L-rd of the Universe, ervah (illicit relations) is our entire essence, as it is written (Ibid. 19:36) "And the two daughters of Lot conceived by their father." He then went and found the children of Yishmael and asked them: Will you accept the Torah? They asked: What is written in it? He answered: "You shall not steal" (Shemoth, Ibid.) They answered: L-rd of the Universe, our father's entire essence is stealing, viz. (Bereshith 16:12) "And he (Yishmael) shall be a wild man, his hand against all." There was none among all of the nations to whom He did not go and speak and knock at their door, asking if they would accept the Torah, viz. (Psalms 138:4) "All the kings of the earth will acknowledge You, O L-rd, for they heard the words of Your mouth." I might think they heard and accepted; it is, therefore, written (Ezekiel 33:31) "And they did not do them (the mitzvoth)." And (Michah 5:14) "And with anger and wrath will I take revenge of the nations because they did not accept (the mitzvoth)." And even the seven mitzvoth that the sons of Noach took upon themselves they could not abide by, until they divested themselves of them and ceded them to Israel. An analogy: One sent his ass and his dog to the threshing floor, loading his ass with a lethech (a dry measure) and his dog with three sa’ah. The ass went and the dog buckled, whereupon he took a sa'ah from it and put it on the ass; and so with the second (sa’ah) and so with the third. Here, too, Israel accepted the Torah with all of its explanations and inferences; but the sons of Noach could not even abide by the seven mitzvoth that they did take upon themselves, until they divested themselves of them and ceded them to Israel, wherefore it is written "And he said: The L-rd came from Sinai, etc."

When the Holy One Blessed be He appeared to give Torah to Israel, He "thundered" the entire world on its inhabitants," as it is written (Psalms 29:3) "The voice of the L-rd upon the waters; the G-d of glory thunders. When the nations of the world heard the thunders all of them gathered near Bilam and said to him: It seems that G-d is going to destroy His world. He answered: Is it not already written (Bereshith 9:15) "And the waters will no more be a deluge to destroy all flesh"? They asked: What is this sound? He answered (Psalms 29:11) "The L-rd is giving oz to His people," oz being nothing other than Torah, as it is written (Iyyov 12:16) "With Him there is oz and might" — whereupon they responded: If so, "let the L-rd bless His people with peace!" (Psalms 29:11).

Variantly: "And he said: The L-rd came from Sinai.": When the L-rd is destined to exact payment of Seir, He is destined to "thunder" all of the world on its inhabitants, as He did at the giving of the Torah, viz. (Judges 5:14) "O L-rd, when You went out of Seir, when You strode from the field of Edom, the earth thundered; the heavens, too, trickled; the heights, too, dripped water."

Variantly: To what may this be compared? To one who desired to give a gift to one of his sons, but feared his brothers, his lovers, and his kinsmen. What did that son do? He arose and exposed himself and shore his hair, whereupon the king said to him: To you shall I give the gift. Similarly, when our father Abraham came to the world, a blemish issued from him — Yishmael and the sons of Keturah reverted to wickedness, more than their predecessors. When Isaac came, a blemish issued from him — Esav and all the chiefs of Edom. But in Jacob no blemish was found, as it is written (Bereshith 25:27) "And Jacob was an upright man, a dweller of tents" — whereupon the L-rd said to him: To you shall I give the Torah — wherefore it is written "And he said: The L-rd came from Sinai, etc."

(Devarim 33:2) "He appeared from Mount Paran": There are four "appearances." The first, in Egypt, viz. (Psalms 80:2) "Shepherd of Israel, hear, who leads Joseph as a flock; Dweller among the cherubs — appear." The second, at the giving of the Torah, viz. "He appeared from Mount Paran." The third, in the days of Gog and Magog, viz. (Psalms 14:1) "A G-d of vengeance is the L-rd — G-d of vengeance, appear!" The fourth, in the days of the Messiah, viz. (Ibid. 50:2) "From Zion, the quintessence of beauty, G-d appeared."

(Devarim 33:2) "And He came from the myriads of His holy ones": Not as the "measure" of the Holy One Blessed be He is the measure of flesh and blood. The measure of flesh and blood: When one makes a (wedding) feast for his son, he rejoices at his chuppah (his marriage canopy). He shows him all of his treasures and all that he possesses. Not so, He who spoke and brought the world into being. He came "from (i.e., with some of) the myriads of His holy ones," and not (with) all of them.

Variantly: "And He came from the myriads of His holy ones": A king of flesh and blood sits in the midst of his entourage. There are men comelier than he, men taller than he, and men stronger than he. With Him who spoke and brought the world into being it is not so, but "He came (ve'atha) from the myriads of His holy ones." He is an oth ([like "ve'atha"] i.e., distinctive) in the midst of the myriads of His holy ones. And when He appeared at the red Sea, He was immediately recognized, viz. (Shemoth 15:2) "This is My G-d and I will extol Him; the G-d of my father, and I will exalt Him." And thus did the nations of the world query Israel (Song of Songs 5:9) "How does your Beloved (differ) from all others," that you so (readily) die for Him, that you give up your lives for Him? As it is written (Ibid. 1:3) "Therefore "alamoth (midrashically "al maveth," "above death") have they loved You" And (Psalms 44:23) "For because of You we are killed all of the day." (The gentiles say:) "You are all comely; you are all strong — come and intermarry with us." And Israel responds: We will tell you part of His praise and you will recognize Him (Song of Songs 5:10-16) "My Beloved is pure and ruddy, distinctive among a myriad. His head is fine gold … His eyes are like doves … His legs are pillars of marble … His palate is sweet …" Upon hearing (of) the beauty and the praise of the Holy One Blessed be He, they said to Israel: Let us come with you, viz. (Ibid. 6:1) "Whither has your Beloved gone, you loveliest among the women?" And Israel responds: You have no portion in Him, (Ibid. 3) "I am my Beloved's and my Beloved is mine."

(Devarim 33:2) "From His right hand (He gave) them the law of fire": When the word left the mouth of the Omnipotent, it left by way of the right hand of the Holy One and the left of Israel and encircled the encampment of Israel, twelve mil by twelve mil, and returned by way of the right of Israel to the left of the L-rd. And the Holy One Blessed be He received it with His left hand and engraved it into the tablet. And His voice traveled from one end of the world to the other, viz. (Psalms 29:7) "The voice of the L-rd cleaves (the tablets with) shafts of fire."

(Ibid. 33:3) "the Law of fire to them": Scripture (hereby) tells us that words of Torah are compared to fire. Just as fire descends from heaven, so words of Torah were given from heaven, viz. (Shemoth 6:22) "You have seen that from the heavens I spoke to you." Just as fire "lives" forever, so words of Torah live forever. Just as fire — one who is close to it is burnt; one who is distant from it is cold and it does not afford heat, so words of Torah — if one "handles" them (for profane purposes) he goes lost; if he separates himself from them, he dies; if he toils in them, they give him life. And just as fire is utilized in this world and in the world to come, so, words of Torah. And just as fire leaves an "impression" on one's body, so Torah scholars, who toil in words of Torah are "recognized" by men in their walking, in their speaking, and in their deportment in the marketplace.

"the law of fire to them": If a law (for immunity from Torah's "flames") had not been given along with it, no man could toil in it (without being consumed by it).

(Devarim 33:3) "He also loved the peoples": We are hereby taught that the L-rd loved Israel more than He had ever loved any nation or kingdom.

(Ibid.) "All of his holy ones are in Your hand": These are the leaders of Israel, who stand over Israel and (are ready to) give up their lives for them. Of Moses it is written (Shemoth 32:32) "And now if You will bear their sin, (good), but if not, erase me, I pray You, from Your book that You have written." Of David it is written (II Samuel 24:17) "I have sinned and I have transgressed, but these sheep, what have they done?"

(Devarim Ibid.) "and they planted themselves at Your feet": Though under constraint, though under the lash, though in captivity — (Devarim, Ibid.) "they bore Your words": They bore the yoke of Torah upon themselves, viz. (Shemoth 24:7): "All that the L-rd had spoken, we shall do and we shall hear."

Variantly: "He also loved the peoples": We are hereby taught that the Holy One Blessed be He did not apportion love to the nations of the world in the manner that He did to Israel. Know this to be so for they said that the theft of a gentile is permitted, and, of a Jew, forbidden. And it, indeed, transpired that the monarchy once sent two commissioners, instructing them: Go and make yourselves converts and see what the Torah of Israel is like. (They did so) and they went to R. Gamliel to Usha, and studied Scripture, Mishnah, Medrash, halachoth, and aggadoth. Before dying they said: All of your Torah is beautiful and praiseworthy, except for one thing — the theft of a gentile is permitted, and that of a Jew, forbidden — but we will not reveal this to the monarchy.

(Devarim, Ibid.) "And all of his holy ones are in Your hand": These are the great ones of Israel, who make themselves hostages for Israel, as is written of Ezekiel, viz. (Ezekiel 4:4-6) "Lie upon your left side and place the iniquity of the house of Israel upon it … and I have given you the years of their iniquity … And when you complete these, then you shall lie upon your right side a second time."

"and they planted themselves at your feet": Even though they bear the brunt of the (gentiles') anger, "they bear Your words": They take upon themselves the yoke of Your fear — (Shemoth 24:7) "All that the L-rd has spoken, we shall do and we shall hear."

Variantly: "He also loved the peoples": We are hereby taught that the L-rd loved Israel more than He had ever loved any nation or kingdom. "All of his holy ones are in Your hand": These are the souls of the righteous which are reposited with Him in the "treasure-trove," as it is written (I Samuel 25:29) "May my lord's soul be bound up in the bond of life, with the L-rd your G-d." "And they planted themselves at Your feet": Even though (at the giving of the Torah) they recoiled twelve mil and returned twelve mil," they bore (the yoke of) Your words — "All that the L-rd has spoken, we shall do and we shall hear."

(Devarim 33:4) "Torah was commanded lanu by Moses": This command is only "lanu," only for our sake. Similarly, (I Kings 8:20) "And I have built the house for the name of the L-rd, the G-d of Israel" — What is the purpose of this house? (Ibid. 21) "And I have built there a place for the ark" — This command is only lanu, only for our sake.

Variantly: "Torah was commanded to us by Moses": It is not from Moses alone that we hold the Torah; for our fathers, too, acquired it, viz. (Devarim, Ibid.) "the inheritance of the congregation of Jacob." This tells me (only) of an inheritance for the sons of kings. Whence do I derive the same for the sons of non-kings? From (Devarim. 29:9) "You are standing this day, all of you, etc." Variantly: Do not read it "morashah" ("inheritance"), but me'orasah" ("betrothed"), the Torah being betrothed to Israel, and (it is forbidden) to the gentiiles as (is) a married woman. Similarly, (Mishlei 6:27-29) "Will a man draw forth fire into his lap, and his clothes not be burned? Will a man walk on coals and his feet not be scorched? So, he who comes to his friend's wife. No one who touches her shall go clean." Thus "the betrothed of the congregation of Jacob."