במדבר רבה י״טBamidbar Rabbah 19

Section 1א׳

זֹאת חֻקַּת (במדבר יט, ב), זֶה שֶׁאָמַר הַכָּתוּב (איוב יד, ד): מִי יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד, כְּגוֹן אַבְרָהָם מִתֶּרַח, חִזְקִיָּה מֵאָחָז, יֹאשִׁיָּה מֵאָמוֹן, מָרְדְּכַי מִשִּׁמְעִי, יִשְׂרָאֵל מֵעוֹבְדֵי כּוֹכָבִים, הָעוֹלָם הַבָּא מֵעוֹלָם הַזֶּה. מִי עָשָׂה כֵּן, מִי צִוָּה כֵּן, מִי גָּזַר כֵּן, לֹא יְחִידוֹ שֶׁל עוֹלָם, תַּמָּן תְּנִינַן, בַּהֶרֶת כִּגְרִיס בָּאָדָם, טָמֵא. פָּרְחָה בְּכֻלּוֹ, טָהוֹר. מִי עָשָׂה כֵּן, מִי צִוָּה כֵּן, מִי גָּזַר כֵּן, לֹא יְחִידוֹ שֶׁל עוֹלָם. תַּמָּן תְּנִינַן הָאִשָּׁה שֶׁמֵּת וְלָדָהּ בְּמֵעֶיהָ וְהוֹשִׁיטָה הַחַיָּה אֶת יָדָהּ וְנָגְעָה בּוֹ, הַחַיָּה טְמֵאָה טֻמְאַת שִׁבְעָה וְהָאִשָּׁה טְהוֹרָה עַד שֶׁיֵּצֵא הַוָּלָד. הַמֵּת בַּבַּיִת הַבַּיִת טָהוֹר, יָצָא מִתּוֹכוֹ הֲרֵי הוּא טָמֵא, מִי עָשָׂה כֵּן, מִי צִוָּה כֵּן, מִי גָזַר כֵּן, לֹא יְחִידוֹ שֶׁל עוֹלָם. תַּמָּן תְּנִינַן הָעוֹסְקִין בַּפָּרָה מִתְּחִלָּה וְעַד סוֹף מְטַמְּאִין בְּגָדִים, הִיא גּוּפָהּ מְטַהֶרֶת בְּגָדִים. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, חֻקָּה חָקַקְתִּי גְּזֵרָה גָּזַרְתִּי, אִי אַתָּה רַשַּׁאי לַעֲבֹר עַל גְּזֵרָתִי.

“This is the statute of the Torah that the Lord commanded, saying: Speak to the children of Israel, and they shall take to you an unflawed red heifer, in which there is no blemish, and upon which a yoke was not placed” (Numbers 19:2). “This is the statute of” – that is what the verse said: “Who can generate the pure from the impure? Is it not the One?” (Job 14:4), like Abraham from Teraḥ, Hezekiah from Aḥaz, Yoshiya from Amon, Mordekhai from Shimi, Israel from idolaters, the World to Come from this world. Who did this? Who commanded this? Who decreed this? Is it not the One of the world? There, we learned: If there is a bean-sized snow-white leprous mark on a person, he is impure. If it spread on all of him, he is pure. Who did this? Who commanded this? Who decreed this? Is it not the One of the world? There, we learned: A woman whose fetus died in her womb and the midwife extended her hand and touched the fetus, the midwife is impure with seven-day impurity and the woman remains ritually pure until the offspring emerges. As long as the corpse is in the house the house is pure. When it emerges from within it, it is impure. Who did this? Who commanded this? Who decreed this? Is it not the One of the world? We learned there: Those dealing with the heifer, from beginning to end, impurify their garments, but it itself purifies garments. The Holy One Blessed be He said: ‘I instituted a statute, I issued a decree; you are not permitted to violate My decree.’

Section 2ב׳

זֹאת חֻקַּת הַתּוֹרָה. (תהלים יב, ז): אִמְרוֹת ה' אֲמָרוֹת טְהֹרוֹת, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מָצִינוּ שֶׁעִקֵּם הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁתַּיִם וְשָׁלשׁ תֵּבוֹת בַּתּוֹרָה שֶׁלֹא לְהוֹצִיא דְּבַר טֻמְאָה מִפִּיו, (בראשית ז, ח): מִן הַבְּהֵמָה הַטְּהוֹרָה וּמִן הַבְּהֵמָה אֲשֶׁר אֵינֶנָּה טְהֹרָה (בראשית ז, ב): וּמִן הַבְּהֵמָה אֲשֶׁר לֹא טְהֹרָה הִוא, אָמַר רַבִּי יוּדָן אַף כְּשֶׁבָּא לִפְתֹּחַ בְּסִימָנֵי בְּהֵמָה טְמֵאָה לֹא פָתַח אֶלָּא בְּסִימָנֵי טְהוֹרָה, (ויקרא יא, ד): אֶת הַגָּמָל כִּי לֹא מַפְרִיס פַּרְסָה, אֵין כְּתִיב כָּאן, אֶלָּא (ויקרא יא, ד): כִּי מַעֲלֵה גֵרָה הוּא. (ויקרא יא, ו): וְאֶת הָאַרְנֶבֶת כִּי לֹא מַפְרֶסֶת פַּרְסָה אֵין כְּתִיב כָּאן, אֶלָּא (ויקרא יא, ו): כִּי מַעֲלַת גֵּרָה הִוא. (ויקרא יא, ז): וְאֶת הַחֲזִיר כִּי לֹא מַעֲלֵה גֵרָה הוּא, אֵין כְּתִיב כָּאן, אֶלָּא (ויקרא יא, ז): כִּי מַפְרִיס פַּרְסָה הוּא. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר תִּינוֹקוֹת שֶׁהָיוּ בִּימֵי דָוִד עַד שֶׁלֹא טָעֲמוּ טַעַם חֵטְא הָיוּ יוֹדְעִין לִדְרשׁ אֶת הַתּוֹרָה מ"ט פָּנִים טָמֵא וּמ"ט פָּנִים טָהוֹר, וְהָיָה דָוִד מִתְפַּלֵּל עֲלֵיהֶם וְאוֹמֵר (תהלים יב, ח): אַתָּה ה' תִּשְׁמְרֵם, נְטַר אוֹרָיְיתְהוֹן בְּלִבְּהוֹן, (תהלים יב, ח): [תנצרם] תִּצְּרֶנּוּ מִן הַדּוֹר זוּ לְעוֹלָם. וְאַחַר כָּל הַשֶּׁבַח הַזֶּה יוֹצְאִין לַמִּלְחָמָה וְנוֹפְלִין, עַל יְדֵי שֶׁהָיָה בָּהֶם דֵּילָטוֹרִין, הוּא שֶׁדָּוִד אָמַר (תהלים נז, ה): נַפְשִׁי בְּתוֹךְ לְבָאִם אֶשְׁכְּבָה לֹהֲטִים, נַפְשִׁי בְּתוֹךְ לְבָאִם, זֶה אַבְנֵר וַעֲמָשָׂא שֶׁהָיוּ לְבָאִים בַּתּוֹרָה. אֶשְׁכְּבָה לֹהֲטִים, זֶה דּוֹאֵג וַאֲחִיתֹפֶל שֶׁהָיוּ לְהוּטִים אַחַר לָשׁוֹן הָרָע. (תהלים נז, ה): וּלְשׁוֹנָם חֶרֶב חַדָּה, אֵלוּ הַזִּיפִים, שֶׁנֶּאֱמַר (תהלים נד, ב): בְּבוֹא הַזִּיפִים וַיֹּאמְרוּ לְשָׁאוּל. בְּאוֹתָהּ שָׁעָה אָמַר דָּוִד (תהלים נז, ו): רוּמָה עַל הַשָּׁמַיִם אֱלֹהִים, סַלֵּק שְׁכִינָתְךָ מִבֵּינוֹתָם. אֲבָל דּוֹרוֹ שֶׁל אַחְאָב כֻּלּוֹ עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים הָיוּ, וְעַל יְדֵי שֶׁלֹא הָיוּ בָּהֶם דֵּילָטוֹרִין יוֹצְאִין לַמִּלְחָמָה וְנוֹצְחִין, הוּא שֶׁאָמַר עֹבַדְיָה לְאֵלִיָּהוּ (מלכים א יח, יג): הֲלֹא הֻגַּד לַאדֹנִי אֵת אֲשֶׁר עָשִׂיתִי בַּהֲרֹג אִיזֶבֶל אֵת נְבִיאֵי ה' וָאַחְבִּא, וָאֲכַלְכְּלֵם לֶחֶם וָמָיִם, אִם לֶחֶם לָמָּה מַיִם, אֶלָּא מְלַמֵּד שֶׁהָיוּ הַמַּיִם קָשִׁים לְהָבִיא לוֹ יוֹתֵר מִן הַלֶּחֶם, וְאֵלִיָּהוּ מַכְרִיז בְּהַר הַכַּרְמֶל (מלכים א יח, כב): אֲנִי נוֹתַרְתִּי נָבִיא לַה' לְבַדִּי, וְכָל עַמָּא יָדְעֵי וְלָא מְפַרְסְמֵי לְמַלְכָּא. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אָמְרוּ לוֹ לַנָּחָשׁ מִפְּנֵי מָה אַתָּה מָצוּי בֵּין הַגְּדֵרוֹת, אָמַר, אֲנִי פָּרַצְתִּי גִּדְרוֹ שֶׁל עוֹלָם. וּמִפְּנֵי מָה אַתָּה הוֹלֵךְ וּלְשׁוֹנְךָ שׁוֹתֵת, אָמַר, הוּא גָרַם לִי. וּמִפְּנֵי מָה כָּל חַיָּה נוֹשֶׁכֶת וְאֵינָהּ מְמִיתָה וְאַתָּה נוֹשֵׁךְ וּמֵמִית. אָמַר לָהֶם (קהלת י, יא): אִם יִשֹּׁךְ הַנָּחָשׁ בְּלוֹא לָחַשׁ וְאֵין יִתְרוֹן לְבַעַל הַלָּשׁוֹן. אֶפְשָׁר דַּאֲנָא עָבֵיד כְּלוּם דְּלָא מִתְאֲמַר לִי מִן עַלְיוּתָא. וּמִפְּנֵי מָה אַתְּ נוֹשֵׁךְ בְּאֵבָר אֶחָד וְכָל הָאֵבָרִים מַרְגִּישִׁין. אָמַר לָהֶם וְלִי אַתֶּם אוֹמְרִים, אִמְרוּ לְבַעַל הַלָּשׁוֹן שֶׁהוּא כָּאן וְהוֹרֵג בְּרוֹמִי. וְלָמָּה נִקְרָא שְׁלִישִׁי, שֶׁהוּא הוֹרֵג שְׁלשָׁה, הָאוֹמְרוֹ וְהַמְקַבְּלוֹ וְהַנֶּאֱמַר עָלָיו, וּבִימֵי שָׁאוּל הָרַג אַרְבָּעָה, הָרַג אֶת דּוֹאֵג שֶׁאֲמָרוֹ, וְשָׁאוּל שֶׁקִּבְּלוֹ, אֲחִימֶלֶךְ שֶׁנֶּאֱמַר עָלָיו, וְאַבְנֵר בֶּן נֵר לָמָּה נֶהֱרַג, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַל שֶׁהִקְדִּים שְׁמוֹ לִשְׁמוֹ שֶׁל דָּוִד, הֲדָא הוּא דִכְתִיב (שמואל ב ג, יב): וַיִּשְׁלַח אַבְנֵר מַלְאָכִים אֶל דָּוִד תַּחְתָּיו לֵאמֹר לְמִי אָרֶץ, כָּתַב מִן אַבְנֵר לְדָוִד. וְרֵישׁ לָקִישׁ אָמַר עַל יְדֵי שֶׁעָשָׂה דָּמָן שֶׁל נְעָרִים שְׂחוֹק, שֶׁנֶּאֱמַר (שמואל ב ב, יד): וַיֹּאמֶר אַבְנֵר אֶל יוֹאָב יָקוּמוּ נָא הַנְּעָרִים וִישַׂחֲקוּ לְפָנֵינוּ. וְרַבָּנָן אָמְרֵי עַל יְדֵי שֶׁלֹא הִמְתִּין לְשָׁאוּל לְהִתְפַּיֵּס מִן דָּוִד, שֶׁנֶּאֱמַר (שמואל א כד, יא): וְאָבִי רְאֵה גַּם רְאֵה אֶת כְּנַף מְעִילְךָ. אָמַר לוֹ לְאַבְנֵר מָה אַתְּ בָּעֵי מִן גְּלִימוֹי דִּידָךְ בְּסִירָא הוּעֲדָת, כַּד אֲתוֹן לַמַּעֲגָל אָמַר לוֹ (שמואל א כו, יד): הֲלוֹא תַעֲנֶה אַבְנֵר, בַּכָּנָף אָמַרְתָּ בְּסִירָא הוּעֲדָת, חֲנִית וְצַפַּחַת בְּסִירָא הוּעֲדָת. וְיֵשׁ אוֹמְרִים עַל שֶׁהָיָה בְּיָדוֹ לִמְחוֹת עַל נוֹב וְלֹא מִיחָה. רַבִּי חָנָן בֶּן פָּזִי פָּתַר קְרָא בְּפָרָשַׁת פָּרָה, שֶׁיֵּשׁ בָּהּ מִשִּׁבְעָה שִׁבְעָה, שֶׁבַע פָּרוֹת, שֶׁבַע שְׂרֵפוֹת, שֶׁבַע הַזָּיוֹת, שֶׁבַע כִּבּוּסִין, שִׁבְעָה טְמֵאִים, שִׁבְעָה טְהוֹרִים, שִׁבְעָה כֹּהֲנִים, וְאִם יֹאמַר לְךָ אָדָם חֲמִשָּׁה הֵן, אֱמֹר לוֹ, משֶׁה וְאַהֲרֹן בִּכְלַל, שֶׁנֶּאֱמַר (במדבר יט, א כ): וַיְדַבֵּר ה' אֶל משֶׁה וְאֶל אַהֲרֹן לֵאמֹר זֹאת חֻקַּת הַתּוֹרָה.

“This is the statute of the Torah” – “the sayings of the Lord are pure sayings […refined seven times]” (Psalms 12:7). Rabbi Yehoshua ben Levi said: We find that the Holy One blessed be He added two or three words in the Torah so as not to express a matter of impurity from His mouth: “From the pure animals, and from the animals that is not pure” (Genesis 7:8); “and of the animals that are not pure” (Genesis 7:2). Rabbi Yudan said: When it [the Torah] came to introduce the signs of the impure animal, it also opened with the signs of purity. It is not written here, “the camel, because it does not have split hooves,” but rather, “[the camel,] because it brings up the cud [but does not have split hooves]” (Leviticus 11:4). It is not written here, “and the hare, because it does not have split hooves,” but rather, “[and the hare,] because it brings up the cud [but does not have split hooves]” (Leviticus 11:6). It is not written here, “and the pig, because it does not bring up the cud,” but rather, “[and the pig,] because it has split hooves […but does not bring up the cud]” (Leviticus 11:7). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Children who were in the era of David, before they experienced the taste of sin they were able to expound the Torah forty-nine aspects impure and forty-nine aspects pure. David would pray for them and say: “You, Lord, preserve them” (Psalms 12:8) – keep their Torah in their heart. “Keep them secure, from this generation, forever” (Psalms 12:8). After all this praise, they would go out to war and fall, because there were slanderers in their midst. That is what David said: “Amid lions, I lie among the eager, [men whose teeth are spears and arrows, whose tongues are a honed sword]” (Psalms 57:5). “Amid lions” – this is Avner and Amasa, who were lions in Torah. “I lie among the eager” – these are Do’eg and Aḥitofel, who were eager for slander. “Whose tongues are a honed sword” – these are the Zifites, as it is stated: “When the Zifites came and said to Saul [is not David hiding in our midst?]” (Psalms 54:2). At that moment David said: “Rise above the heavens, God” (Psalms 57:6) – remove Your Divine Presence from their midst. But the generation of Ahab were all idolaters, but because there were no slanderers in their midst they would go out to war and prevail. This is what Ovadya said to Elijah: “Was it not told to my lord what I did when Jezebel killed the prophets of the Lord? I concealed [the Lord’s prophets…and I provided them with bread and water” (I Kings 18:13) – if bread, why water? Rather, it teaches that it was more difficult to bring the water than the bread. – But Elijah proclaims on Mount Carmel: “I alone remain a prophet of the Lord” (I Kings 18:22), and the entire people knows but do not reveal it to the king. Rabbi Shmuel bar Naḥmani said: They said to the serpent: ‘Why are you found between fences.’ It said: ‘I breached the fence of the world.’ ‘And why do you proceed with your tongue slobbering?’ It said: ‘It is what caused it to me.’ ‘Why is it that every beast bites and does not kill, but you bite and kill?’ It said to them: “If the serpent bites without a whisper, there is no advantage to the charmer [baal halashon]” (Ecclesiastes 10:11) – ‘is it possible that I would do anything that was not stated to me from on High?’ ‘Why do you bite one limb and all the limbs feel it?’ It said to them: ‘You say it to me? Say it to the master of the tongue [baal halashon], who is here and kills in Rome.’ Why is it called third? It is because it kills three: The one who speaks it, the one who receives it, and the one about whom it is spoken. During the era of Saul, four: It killed Do’eg, who spoke it; Saul, who received it; Aḥimelekh, about whom it was spoken; and Avner son of Ner. Why was he killed? Rabbi Yehoshua ben Levi said: It is because he gave precedence to his name over that of David. That is what is written: “Avner sent messengers to David from his place, saying: Whose is the land?” (II Samuel 3:12). He [Avner] wrote: From Avner to David. Reish Lakish said: It is because he made a game of the blood of the lads, as it is stated: “Avner said to Yoav: Let the lads rise now and play before us” (II Samuel 2:14). The Rabbis say: It is because he did not wait for Saul to reconcile with David, as it is stated: “My father, see, indeed, see the corner of your robe [in my hand, for as I cut off the corner of your robe and did not kill you…]” (I Samuel 24:11). Avner said to him [Saul]: What do you seek to prove from the [corner of] your garment? It was severed with a thorn. When they came to the circle, he said to him: “Will you not answer, Avner?” (I Samuel 26:14). Regarding the corner, you said it was severed by a thorn. Were the spear and the jug also severed by a thorn? Some say: It is because he should have protested regarding Nov but he did not protest. Rabbi Ḥanan ben Pazi interpreted the verse regarding the portion of the heifer, in which there are seven of everything: Seven heifers, seven burnings, seven sprinklings, seven immersions, seven impure, seven pure, seven priests. If a person will say to you: They are five, say to him: Moses and Aaron are included, as it is stated: “The Lord spoke to Moses and to Aaron, saying: This is the statute of the Torah” (Numbers 19:1–2).

Section 3ג׳

זֹאת חֻקַּת הַתּוֹרָה וגו', רַבִּי יִצְחָק פָּתַח (קהלת ז, כג): כָּל זֹה נִסִּיתִי בַחָכְמָה אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי, כְּתִיב (מלכים א ה, ט): וַיִתֵּן אֱלֹהִים חָכְמָה לִשְׁלֹמֹה, מַהוּ (מלכים א ה, ט): כַּחוֹל, רַבָּנָן אָמְרֵי נָתַן לוֹ חָכְמָה כְּנֶגֶד כָּל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (הושע ב, א): וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם וגו', אָמַר רַבִּי לֵוִי מַה חוֹל גָּדֵר לַיָּם כָּךְ הָיְתָה חָכְמָה גְדוּרָה לִשְׁלֹמֹה, מַתְלָא אָמְרִין דֵּעָה חָסַרְתָּ מַה קָּנִיתָ, דֵּעָה קָנִית מָה חָסַרְתָּ. (משלי כה, כח): עִיר פְּרוּצָה אֵין חוֹמָה אִישׁ אֲשֶׁר אֵין מַעֲצָר לְרוּחוֹ. (מלכים א ה, י): וַתֵּרֶב חָכְמַת שְׁלֹמֹה מֵחָכְמַת כָּל בְּנֵי קֶדֶם, מֶה הָיְתָה חָכְמָתָן שֶׁל בְּנֵי קֶדֶם, שֶׁהָיוּ יוֹדְעִים וַעֲרוּמִין בְּטַיָּר. אָמַר רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בִּשְׁלשָׁה דְבָרִים וכו' (מלכים א ה, י): וּמִכֹּל חָכְמַת מִצְרָיִם, מֶה הָיְתָה חָכְמַת מִצְרַיִם, אַתְּ מוֹצֵא כְּשֶׁבִּקֵּשׁ שְׁלֹמֹה לִבְנוֹת בֵּית הַמִּקְדָּשׁ שָׁלַח אֵצֶל פַּרְעֹה נְכֹה אָמַר לוֹ שְׁלַח לִי אֻמָּנִין בִּשְׂכָרָן שֶׁאֲנִי מְבַקֵּשׁ לִבְנוֹת בֵּית הַמִּקְדָּשׁ. מֶה עָשָׂה כִּנֵּס כָּל אַצְטְרוֹלוֹגִין שֶׁלּוֹ, צָפוּ וְרָאוּ בְּנֵי אָדָם שֶׁעֲתִידִין לָמוּת בְּאוֹתָהּ שָׁנָה, וּשְׁלָחָן לוֹ, כְּשֶׁבָּאוּ אֵצֶל שְׁלֹמֹה צָפָה בְּרוּחַ הַקֹּדֶשׁ שֶׁהֵם מֵתִים בְאוֹתָהּ שָׁנָה, נָתַן לָהֶם תַּכְרִיכֵיהֶן וּשְׁלָחָן אֶצְלוֹ, שָׁלַח לוֹ לֹא הָיָה לְךָ תַּכְרִיכִין לִקְבֹּר אֶת מֵתֶיךָ, הֲרֵי לְךָ הֵן וְתַכְרִיכֵיהֶן. (מלכים א ה, יא): וַיֶּחְכַּם מִכָּל הָאָדָם, אָדָם הָרִאשׁוֹן מֶה הָיְתָה חָכְמָתוֹ, אַתְּ מוֹצֵא כְּשֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרֹאת אֶת הָאָדָם נִמְלַךְ בְּמַלְאֲכֵי הַשָּׁרֵת, אָמַר לָהֶם (בראשית א, כו): נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ, אָמְרוּ לְפָנָיו (תהלים ח, ה): מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ. אָמַר לָהֶם אָדָם שֶׁאֲנִי רוֹצֶה לִבְרֹאת חָכְמָתוֹ מְרֻבָּה מִשֶּׁלָּכֶם, מֶה עָשָׂה כִּנֵּס כָּל בְּהֵמָה חַיָּה וְעוֹף וְהֶעֱבִירָן לִפְנֵיהֶם, אָמַר לָהֶם מַה שְּׁמוֹתָן שֶׁל אֵלּוּ, לֹא יָדְעוּ, כֵּיוָן שֶׁבָּרָא אָדָם הֶעֱבִירָן לְפָנָיו אָמַר לוֹ מַה שְּׁמוֹתָן שֶׁל אֵלּוּ, אָמַר, לָזֶה נָאֶה לִקְרוֹת שׁוֹר, וְלָזֶה אֲרִי, וְלָזֶה סוּס, וְלָזֶה חֲמוֹר, וְלָזֶה גָּמָל, וְלָזֶה נֶשֶׁר, שֶׁנֶּאֱמַר (בראשית ב, כ): וַיִּקְרָא הָאָדָם שֵׁמוֹת. אָמַר לוֹ וְאַתָּה מַה שְּׁמֶךָ, אָמַר לוֹ אָדָם, לָמָּה, שֶׁנִּבְרֵאתִי מִן הָאֲדָמָה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי מַה שְּׁמִי, אָמַר לוֹ ה', לָמָּה, שֶׁאַתָּה אָדוֹן עַל כָּל הַבְּרִיוֹת, הַיְינוּ דִּכְתִיב (ישעיה מב, ח): אֲנִי ה' הוּא שְׁמִי, הוּא שְׁמִי שֶׁקָּרָא לִי אָדָם הָרִאשׁוֹן, הוּא שְׁמִי שֶׁהִתְנֵיתִי בֵּינִי לְבֵין עַצְמִי, הוּא שְׁמִי שֶׁהִתְנֵיתִי בֵּינִי לְבֵין בְּרִיּוֹתַי. (מלכים א ה, יא): מֵאֵיתָן הָאֶזְרָחִי, זֶה אַבְרָהָם, שֶׁנֶּאֱמַר (תהלים פט, א): מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי. (מלכים א ה, יא): הֵימָן, זֶה משֶׁה, שֶׁנֶּאֱמַר (במדבר יב, ז): לֹא כֵן עַבְדִּי משֶׁה וגו'. (מלכים א ה, יא): וְכַלְכֹּל, זֶה יוֹסֵף, שֶׁנֶּאֱמַר (בראשית מז, יב): וַיְכַלְכֵּל יוֹסֵף וגו', אָמְרוּ הַמִּצְרִיִּים כְּלוּם מָלַךְ עָלֵינוּ עֶבֶד זֶה אֶלָּא בְּחָכְמָתוֹ, מֶה עָשׂוּ לוֹ הֵבִיאוּ שִׁבְעִים פְּתָקִין וְכָתְבוּ עֲלֵיהֶם שִׁבְעִים לָשׁוֹן וְהָיוּ מַשְׁלִיכִין אוֹתָן לְפָנָיו וְקוֹרֵא כָּל אֶחָד וְאֶחָד בִּלְשׁוֹנוֹ, וְלֹא עוֹד אֶלָּא שֶׁהָיָה מְדַבֵּר בְּלָשׁוֹן הַקֹּדֶשׁ שֶׁלֹא הָיָה בָּהֶן כֹּחַ לִשְׁמֹעַ, שֶׁנֶּאֱמַר (תהלים פא, ו): עֵדוּת בִּיהוֹסֵף שָׂמוֹ שְׂפַת לֹא יָדַעְתִּי אֶשְׁמָע. (מלכים א ה, יא): דַרְדַּע, זֶה דּוֹר הַמִּדְבָּר שֶׁהָיָה בָּהֶן דֵּעָה. (מלכים א ה, יא): בְּנֵי מָחוֹל, שֶׁמָּחַל לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמַעֲשֵׂה הָעֵגֶל. וַיְדַבֵּר שְׁלשֶׁת אֲלָפִים מָשָׁל (מלכים א ה, יב), אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי חָזַרְנוּ עַל כָּל הַמִּקְרָאוֹת וְלֹא מָצִינוּ שֶׁנִּתְנַבֵּא שְׁלֹמֹה אֶלָּא קָרוֹב לִשְׁמוֹנֶה מֵאוֹת פְּסוּקִים, אֶלָּא מְלַמֵּד שֶׁכָּל פָּסוּק וּפָסוּק שֶׁאָמַר יֵשׁ בּוֹ שְׁנַיִם וּשְׁלשָׁה טְעָמִים, כְּמָה דְאַתְּ אָמַר (משלי כה, יב): נֶזֶם זָהָב וַחֲלִי כָתֶם. וְרַבָּנָן אָמְרֵי שְׁלשֶׁת אֲלָפִים מָשָׁל עַל כָּל פָּסוּק וּפָסוּק, אֶלֶף וַחֲמִשָּׁה טְעָמִים עַל כָּל מָשָׁל וּמָשָׁל. שִׁירָיו אֵין כְּתִיב כָּאן אֶלָּא (מלכים א ה, יב): שִׁירוֹ, שִׁירוֹ שֶׁל מָשָׁל. (מלכים א ה, יג): וַיְדַבֵּר עַל הָעֵצִים, וְכִי אֶפְשָׁר לְאָדָם לְדַבֵּר עַל הָעֵצִים, אֶלָּא אָמַר שְׁלֹמֹה מִפְּנֵי מָה מְצוֹרָע נִטְהַר בַּגָּבוֹהַּ שֶׁבַּגְּבוֹהִים וּבַנָּמוּךְ שֶׁבַּנְּמוּכִים, בְּעֵץ אֶרֶז וּבְאֵזוֹב, עַל יְדֵי שֶׁהִגְבִּיהַּ עַצְמוֹ כְּאֶרֶז לָקָה בְּצָרַעַת, כֵּיוָן שֶׁהִשְׁפִּיל עַצְמוֹ כָּאֵזוֹב, נִתְרַפֵּא עַל יְדֵי אֵזוֹב. (מלכים א ה, יג): וַיְדַבֵּר עַל הַבְּהֵמָה וְעַל הָעוֹף, וְכִי אֶפְשָׁר לְאָדָם לְדַבֵּר עַל בְּהֵמָה וְעוֹף, אֶלָּא אָמַר מִפְּנֵי מָה בְּהֵמָה נִתֶּרֶת בִּשְׁנֵי סִימָנִין וְהָעוֹף בְּסִימָן אֶחָד, עַל שֶׁהַבְּהֵמָה נִבְרֵאת מִן הַיַּבָּשָׁה, וְעוֹף כָּתוּב אֶחָד אוֹמֵר מִן הָאֲדָמָה, דִּכְתִיב (בראשית ב, יט): וַיִּצֶר ה' אֱלֹהִים מִן הָאֲדָמָה כָּל חַיַּת הַשָֹּׂדֶה וְאֵת כָּל עוֹף הַשָּׁמַיִם. וְכָתוּב אֶחָד אוֹמֵר (בראשית א, כ): יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף. בַּר קַפָּרָא אוֹמֵר מֵרְקָק שֶׁבַּיָּם נִבְרְאוּ. רַבִּי אָבִין בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר אַף עַל פִּי כֵן רַגְלוֹהִי דְּתַרְנְגוֹלָא דַּמְיָין לְחַסְפְּנִיתָא דְנוּנָא. (מלכים א ה, יג): וְעַל הָרֶמֶשׂ, וְכִי אֶפְשָׁר לוֹ לְאָדָם לְדַבֵּר עַל הָרֶמֶשׂ, אֶלָּא אָמַר שְׁלֹמֹה מִפְּנֵי מָה שְׁמֹנֶה שְׁרָצִים שֶׁכָּתוּב בַּתּוֹרָה הַצָּדָן וְהַחוֹבֵל בָּהֶן חַיָּב וּשְׁאָר שְׁרָצִים פָּטוּר, מִפְּנֵי שֶׁיֵּשׁ לָהֶן עוֹרוֹת. (מלכים א ה, יג): וְעַל הַדָּגִים, וְכִי אֶפְשָׁר לוֹמַר כֵּן, אֶלָּא מִפְּנֵי מָה בְּהֵמָה חַיָּה וְעוֹף טְעוּנִין שְׁחִיטָה וְדָגִים אֵין טְעוּנִין שְׁחִיטָה, אֶלָּא מֵהָדֵין קְרָא (במדבר יא, כב): הֲצֹאן וּבָקָר יִשָּׁחֵט לָהֶם וגו'. הוֹרָה יַעֲקֹב אִישׁ כְּפַר נִבּוֹרַיָא בְּצוֹר עַל הַדָּגִים שֶׁטְּעוּנִין שְׁחִיטָה, וּשְׁמַע רַבִּי חַגַּי שְׁלַח וְאַיְיתֵיהּ, אֲמַר לֵיהּ מְנָן הוֹרֵית, אָמַר לוֹ מֵהָכָא: יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף, מַה עוֹף טָעוּן שְׁחִיטָה אַף דָּגִים טְעוּנִין שְׁחִיטָה. אֲמַר לְהוֹ אַרְבְּעוּנֵיהּ דְּיִלְקֵי, אֲמַר בַּר נַשׁ דַּאֲמַר מִלֵּי דְאוֹרַיְיתָא לָקֵי, אֲמַר לֵיהּ לָא הוֹרֵית טַב. אֲמַר לֵיהּ מִנָּן, אֲמַר לֵיהּ מֵהָכָא (במדבר יא, כב): הֲצֹאן וּבָקָר יִשָּׁחֵט לָהֶם וְאִם אֶת כָּל דְּגֵי הַיָּם יֵאָסֵף לָהֶם, אֵלוּ טְעוּנִין שְׁחִיטָה וְאֵלּוּ טְעוּנִין אֲסִיפָה. אֲמַר חֲבוֹט חֲבִיטָךְ דְּהוּא טָבָא בְּקִילְטָא. הוֹרָה יַעֲקֹב אִישׁ כְּפַר נִבּוֹרַיָא בְּצוֹר עַל בַּר יִשְׂרָאֵל הַבָּא עַל הַנָּכְרִית וְהוֹלִיד בֵּן, שֶׁנִּמּוֹל בְּשַׁבָּת, שְׁמַע רַבִּי חַגַּי שְׁלַח וְאַיְיתֵיהּ, אֲמַר לֵיהּ מְנָא הָא לָךְ, אֲמַר לֵיהּ דִּכְתִיב (במדבר א, יח): וַיִּתְיַלְּדוּ עַל מִשְׁפְּחֹתָם לְבֵית אֲבֹתָם. אֲמַר לְהוֹ אַרְבְּעוּנֵיהּ דְּיִלְקֵי, אֲמַר לֵיהּ בַּר נָשׁ דַּאֲמַר מִלֵּי דְאוֹרַיְיתָא לָקֵי, אֲמַר לֵיהּ לָא הוֹרֵית טַב. אֲמַר לֵיהּ מְנָן אַתְּ מוֹדַע לִי, אֲמַר לֵיהּ אִי אָתֵי לְגַבָּךְ בַּר עַמְמַיָא וַאֲמַר בָּעֵינָא לְמֶהֱוֵי יְהוּדָאי עַל מְנָת דְּמִגְזַרְנֵיהּ בְּיוֹמָא דְשַׁבַּתָּא אוֹ בְּיוֹמָא דְּכִפּוּרַיָא, מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת אוֹ לֹא, וַהֲלוֹא אֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת אֶלָּא עַל בְּנָהּ שֶׁל בַּת יִשְׂרָאֵל בִּלְבָד. אָמַר לוֹ וּמְנָא לָךְ הָא, אֲמַר לֵיהּ כְּתִיב (עזרא י, ג): וְעַתָּה נִכְרָת בְּרִית לֵאלֹהֵינוּ לְהוֹצִיא כָל נָשִׁים וְהַנּוֹלָד מֵהֶם בַּעֲצַת ה', אֲמַר לֵיהּ מִן הַקַּבָּלָה אַתְּ מַלְקֵנִי, אֲמַר לֵיהּ כְּתִיב (עזרא י, ג): וְכַתּוֹרָה יֵעָשֶׂה. אָמַר לוֹ וּמֵאֵיזוֹ תּוֹרָה, אֲמַר לֵיהּ מִדְּאָמַר רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, כְּתִיב (דברים ז, ג): וְלֹא תִתְחַתֵּן בָּם, לָמָּה, (דברים ז, ד): כִּי יָסִיר אֶת בִּנְךָ מֵאַחֲרַי, בִּנְךָ הַבָּא מִיִּשְׂרְאֵלִית קָרוּי בִּנְךָ, וְאֵין בִּנְךָ הַבָּא מִן הַכּוּשִׁית קָרוּי בִּנְךָ אֶלָּא בְּנָהּ. אֲמַר לֵיהּ חֲבוֹט חֲבִיטָךְ דְּהוּא טָבָא בְּקִלְטָא. אָמַר שְׁלֹמֹה עַל כָּל אֵלֶּה עָמַדְתִּי וּפָרָשָׁה שֶׁל פָּרָה אֲדֻמָּה חָקַרְתִּי וְשָׁאַלְתִּי וּפִשְׁפַּשְׁתִּי (קהלת ז, כג): אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי.

“This is the statute of the Torah…” – Rabbi Yitzḥak began: “All this I attempted with wisdom; I said: I will become wise, but it is distant from me” (Ecclesiastes 7:23). It is written: “God granted wisdom to Solomon…[like the sand that is on the seashore]” (I Kings 5:9). What is “like the sand”? The Rabbis say: He granted him wisdom corresponding to that of all of Israel, as it is stated: “The number of the children of Israel will be like the sand of the sea…” (Hosea 2:1). Rabbi Levi said: Just as the sand is a barrier for the sea, so too, wisdom was contained within Solomon. The parable they say: You lack knowledge, what have you acquired; you acquired knowledge, what are you lacking? “A man with no constraint to his spirit is a breached city without a wall” (Proverbs 25:28). “Solomon’s wisdom exceeded the wisdom of all the people of the east” (I Kings 5:10) – what was the wisdom of the “people of the east”? They were knowledgeable and clever in divination by bird calls. Rabbi Shimon ben Gamliel said: Regarding three matters I praise the people of the east: They do not kiss on the mouth, but rather on the hand; they do not bite with their mouth, but they cut with a knife; and they seek counsel only in a spacious area, as one consults only in the field. “And all the wisdom of Egypt” (I Kings 5:10) – what was the “wisdom of Egypt”? You find that when Solomon sought to build the Temple, he sent to Pharaoh Nekho. He said to him: Send me craftsmen, at their standard wages, as I seek to build the Temple. What did he do? He assembled all his astrologers. They looked and saw people who were destined to die that year, and sent them to him. When they came to Solomon, he saw by means of the Divine Spirit that they would die in that year. He gave them their shrouds and sent them to him. He sent to him: Did you not have shrouds with which to bury your dead? Here they are for you, they and their shrouds. “He became the wisest of all people [haadam]” (I Kings 5:11) – Adam the first man, what was his wisdom? You find that when the Holy One blessed be He sought to create Man, He consulted with the ministering angels. He said to them: “Let us make man in our image” (Genesis 1:26). They said before Him: “What is man that You remember him” (Psalms 8:5)? He said to them: ‘Man, whom I seek to create, his wisdom is greater than yours.’ What did He do? He assembled all the animals, beasts, and birds and passed them before them. He said to them: ‘What are the names of these?’ They did not know. When He created Adam, he passed them before him. He said to him: ‘What are the names of these?’ He said: ‘This one it is fitting to call bull, this one lion, this one horse, this one donkey, this one camel, and this one eagle,’ as it is stated: “Adam called names” (Genesis 2:20). He said to him: ‘And you, what is your name?’ He said to him: ‘Adam.’ ‘Why?’ ‘It is because I was created from the earth [adama].’ The Holy One blessed be He said to him: ‘I, what is My name?’ He said to Him: ‘Lord.’ ‘Why?’ ‘It is because You are Lord over all the creations.’ That is what is written: “I am the Lord, it is My name” (Isaiah 42:8) – it is My name that Adam the first man called Me. It is My name that I stipulated between Me and Myself; it is My name that I stipulated between Me and My creations. “More than Eitan the Ezraḥite” (I Kings 5:11) – this is Abraham, as it is stated: “A contemplation by Eitan the Ezraḥite” (Psalms 89:1). “Heiman” (I Kings 5:11) – this is Moses, as it is stated: “Not so My servant Moses; [in all My house he is faithful [ne’eman]]” (Numbers 12:7). “And Kalkol” (I Kings 5:11) – this is Joseph, as it is stated: “Joseph sustained [vaykhalkel]…” (Genesis 47:12). The Egyptians said: Did not this slave reign over us only due to his wisdom? What did they do? They brought seventy tablets and wrote on them seventy languages. They would cast them before him, and he would read each and every one in its language. Moreover, he could speak in the sacred tongue, which they did not have the ability to understand, as it is stated: “He established it as a precept for Joseph [bihosef] [when he went out over Egypt]; I learned a language I had not known” (Psalms 81:6). “Darda” (I Kings 5:11) – this is the generation [dor] of the wilderness, which had knowledge [de’a]. “Sons of Maḥol” (I Kings 5:11) – as the Holy One blessed be He pardoned [maḥal] them for the act of the calf. “He spoke three thousand parables; [and his songs [shiro] were one thousand and five]” (I Kings 5:12) – Rabbi Shmuel bar Naḥmani said: We reviewed all of the verses and found that Solomon prophesied only close to eight hundred verses. Rather, it teaches that in each and every verse that he said there were two or three interpretations, just as it says: “[A wise admonisher in a heedful ear is] a nose ring of gold and an adornment of fine gold” (Proverbs 25:12). The Rabbis say: Three thousand parables for each and every verse, and one thousand and five songs for each parable. It is not written here, “his songs [shirav],” but rather, “its song [shiro]” – the song of the parable. “He spoke to the trees” (I Kings 5:13) – is it possible for a person to speak to trees? Rather, Solomon said: Why is a leper purified with the highest of the high and the lowest of the low, the cedar and the hyssop? It is because he exalted himself like the cedar that he was afflicted with leprosy. Once he humbled himself like the hyssop, he was healed by the hyssop. “He spoke to the animals and to the birds” (I Kings 5:13) – is it possible for a person to speak to animals and birds? Rather, he said: Why is an animal permitted with two signs and the bird with one sign? It is because the animal was created from dry land. But the bird, one verse says from the earth, as it is written: “The Lord God formed from the ground every beast of the field and every bird of the heavens” (Genesis 2:19). And one verse says: “Let the water swarm with swarms of living creatures, and let birds fly [above the earth]” (Genesis 1:20). Bar Kappara says: They were created from the mud in the sea. Rabbi Avin said in the name of Rabbi Shmuel: Nevertheless, the legs of the rooster are like the scales of the fish. “And to crawling creatures” (I Kings 5:13) – is it possible for a person to speak to crawling creatures? Rather, Solomon said: Why is it that the eight creeping animals that are written in the Torah, one who traps them or wounds them incurs liability, but the other creeping animals, he is exempt? It is because they have hides. “And to the fish” (I Kings 5:13) – is it possible to say this? Rather, why do animals, beasts, and birds require ritual slaughter, but fish do not require ritual slaughter? It is, rather, from this verse: “Will flocks and cattle be slaughtered for them…[if all the fish of the sea will be gathered for them]” (Numbers 11:22). Yaakov of Kefar Niboraya issued a ruling in Tyre regarding fish, that they require ritual slaughter. Rabbi Ḥagai heard, and sent and summoned him. He said to him: ‘From where did you issue this ruling?’ He said to him ‘from here: “Let the water swarm with swarms of living creatures, and let birds fly [above the earth]” (Genesis 1:20) – just as the bird requires ritual slaughter, so too, fish require ritual slaughter.’ He said to them: ‘Recline him and flog him.’ He said to him: ‘Is a person who speaks matters of Torah flogged?’ He said to him: ‘You did not issue a proper ruling.’ He said to him: ‘From where?’ He said to him: ‘From here: “Will flocks and cattle be slaughtered for them…if all the fish of the sea will be gathered for them” (Numbers 11:22) – these require ritual slaughter and these require gathering.’ He [Yaakov of Kefar Niboraya] said: ‘Strike your striking, as it is favorable for absorbing.’ Yaakov of Kefar Niboraya issued a ruling in Tyre regarding an Israelite man who consorted with a gentile woman and begot a son, that the son is circumcised on Shabbat. Rabbi Ḥagai heard, and sent and summoned him. He said to him: ‘From where did you arrive at this?’ He said to him: ‘As it is written: “They verified their lineages by their families, by their patrilineal houses” (Numbers 1:18).’ He said to them: ‘Bend him over and flog him.’ He said to him: ‘Is a person who speaks matters of Torah flogged?’ He said to him: ‘You did not issue a proper ruling.’ He said to him: ‘From where do you prove it to me?’ He said to him; ‘If a member of the nations were to come to you and say: I wish to become a Jew provided that I can be circumcised on Shabbat day or on Yom Kippur, does one desecrate the Shabbat for him or not? Is it not so, that one desecrates the Shabbat only for the son of the daughter of an Israelite alone?’ He said to him: ‘From where do you derive this?’ He said to him: ‘It is written: “Now, let us establish a covenant with our God to send away all the wives, and those born from them, according to the counsel of the Lord” (Ezra 10:3).’ He said to him: ‘Are you flogging me on the basis of Tradition?’ He said to him: ‘It is written: “Let it be done in accordance with the Torah”’ (Ezra 10:3). He said to him: ‘From what Torah?’ He said to him: ‘From what Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: It is written: “You shall not marry them” (Deuteronomy 7:3). Why? “Because he will divert your son from following Me” (Deuteronomy 7:4). Your son who comes from an Israelite woman is called your son, but your son who comes from a Kushite woman is not called your son, but rather, her son.’ He said: ‘Strike your striking, as it is favorable for absorbing.’ Solomon said: Regarding all these I was able to comprehend, but the portion of the red heifer I investigated, I asked, and I searched; “I said: I will become wise, but it is distant from me” (Ecclesiastes 7:23).