שמות רבה ל״חShemot Rabbah 38

Section 4ד׳

דָּבָר אַחֵר, זֶה הַדָּבָר, הֲדָא הוּא דִּכְתִיב (הושע יד, ג): קְחוּ עִמָּכֶם דְּבָרִים, זֶהוּ שֶׁאָמַר הַכָּתוּב (תהלים כו, ו ז): אֶרְחַץ בְּנִקָּיוֹן כַּפָּי, לַשְׁמִעַ בְּקוֹל תּוֹדָה. יָכוֹל אַף לְהַקְרִיב פָּרִים וְאֵילִים, תַּלְמוּד לוֹמַר: לַשְׁמִעַ בְּקוֹל תּוֹדָה. לְפִי שֶׁיִּשְׂרָאֵל אוֹמְרִים רִבּוֹן הָעוֹלָם, הַנְּשִׂיאִים חוֹטְאִים וּמְבִיאִים קָרְבָּן וּמִתְכַּפֵּר לָהֶם, מָשִׁיחַ חוֹטֵא וּמֵבִיא קָרְבָּן וּמִתְכַּפֵּר לוֹ, אָנוּ אֵין לָנוּ קָרְבָּן. אָמַר לָהֶם (ויקרא ד, יג): וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגוּ וגו'. אָמְרוּ לוֹ עֲנִיִּים אָנוּ וְאֵין לָנוּ לְהָבִיא קָרְבָּנוֹת. אָמַר לָהֶם, דְּבָרִים אֲנִי מְבַקֵּשׁ, שֶׁנֶּאֱמַר: קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל ה', וַאֲנִי מוֹחֵל עַל כָּל עֲוֹנוֹתֵיכֶם. וְאֵין דְּבָרִים אֶלָּא דִּבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (דברים א, א): אֵלֶּה הַדְּבָרִים אֲשֶׁר דִּבֶּר משֶׁה. אָמְרוּ לוֹ, אֵין אָנוּ יוֹדְעִין, אָמַר לָהֶם בְּכוּ וְהִתְפַּלְּלוּ לְפָנַי וַאֲנִי מְקַבֵּל, אֲבוֹתֵיכֶם כְּשֶׁנִּשְׁתַּעְבְּדוּ בְּמִצְרַיִם לֹא בִּתְפִלָּה פָּדִיתִי אוֹתָם, שֶׁנֶּאֱמַר (שמות ב, כג): וַיֵּאָנְחוּ בְנֵי יִשְׂרָאֵל מִן הָעֲבֹדָה וַיִּזְעָקוּ. בִּימֵי יְהוֹשֻׁעַ לֹא בִּתְפִלָּה עָשִׂיתִי לָהֶם נִסִּים, שֶׁנֶּאֱמַר (יהושע ז, ו): וַיִּקְרַע יְהוֹשֻׁעַ שִׂמְלֹתָיו, וּמַה אָמַרְתִּי לוֹ (יהושע ח, יח): נְטֵה בַּכִּידוֹן. בִּימֵי הַשּׁוֹפְטִים בִּבְכִיָּה שָׁמַעְתִּי צַעֲקָתָם, שֶׁנֶּאֱמַר (שופטים ו, ז): וַיְהִי כִּי זָעֲקוּ בְנֵי יִשְׂרָאֵל אֶל ה'. בִּימֵי שְׁמוּאֵל לֹא בִּתְפִלָּה שָׁמַעְתִּי לָהֶם, שֶׁנֶּאֱמַר (שמואל א ז, ט): וַיִּזְעַק שְׁמוּאֵל אֶל ה' בְּעַד יִשְׂרָאֵל וַיַּעֲנֵהוּ ה'. וְכֵן אַנְשֵׁי יְרוּשָׁלַיִם אַף עַל פִּי שֶׁהִכְעִיסוּנִי בִּשְׁבִיל שֶׁבָּכוּ לְפָנַי רִחַמְתִּי עֲלֵיהֶם, שֶׁנֶּאֱמַר (ירמיה לא, ו): כֹּה אָמַר ה' רָנּוּ לְיַעֲקֹב שִׂמְחָה וגו', הֱוֵי אֵינִי מְבַקֵּשׁ מִכֶּם לֹא זְבָחִים וְלֹא קָרְבָּנוֹת אֶלָּא דְּבָרִים, שֶׁנֶּאֱמַר: קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל ה'. לְכָךְ אָמַר דָּוִד (תהלים כו, ו): אֶרְחַץ בְּנִקָּיוֹן כַּפָּי, אֵינִי אוֹמֵר לְהַקְרִיב לְךָ, אֶלָּא לַשְׁמִעַ בְּקוֹל תּוֹדָה, שֶׁאֲנִי מוֹדֶה לְךָ עַל דִּבְרֵי תוֹרָה. דָּבָר אַחֵר, קְחוּ עִמָּכֶם דְּבָרִים, אָמַר משֶׁה (דברים לג, כז): מְעוֹנָה אֱלֹהֵי קֶדֶם, אֵלוּ יִשְׂרָאֵל, שֶׁבִּזְכוּתָן נִבְרָא הָעוֹלָם וַעֲלֵיהֶם הָעוֹלָם עוֹמֵד. רַבִּי אוֹמֵר (דברים לג, כז): וַיְגָרֶשׁ מִפָּנֶיךָ אוֹיֵב, זֶה הָמָן, שֶׁנֶּאֱמַר (אסתר ז, ו): אִישׁ צַר וְאוֹיֵב, וְלָמָּה צַר וְאוֹיֵב, אֶלָּא צַר לְמַעְלָן וְאוֹיֵב לְמַטָּן, צַר לָאָבוֹת וְאוֹיֵב לַבָּנִים, צַר לִי וְאוֹיֵב לְךָ. (דברים לג, כז): וַיֹּאמֶר הַשְׁמֵד, אֵלּוּ בָּנָיו. (דברים לג, כח): וַיִּשְׁכֹּן יִשְׂרָאֵל בֶּטַח בָּדָד עֵין יַעֲקֹב, אֵין עַיִן אֶלָּא נְבוּאָה, שֶׁנֶּאֱמַר (ישעיה כט, י): כִּי נָסַךְ עֲלֵיכֶם ה' רוּחַ תַּרְדֵמָה וַיְעַצֵם אֶת עֵינֵיכֶם. אָמַר רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל גְּדוֹלָה חִבָּתָן שֶׁל יִשְׂרָאֵל שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁנֶּה סִדְרֵי בְּרֵאשִׁית בִּשְׁבִיל טוֹבָתָן, שֶׁהוּא מוֹרִיד לָהֶם מָן מִן הַשָּׁמַיִם וּמַעֲלֶה לָהֶם מִן הָאָרֶץ טָל, שֶׁנֶּאֱמַר (שמות טז, יד): וַתַּעַל שִׁכְבַת הַטָּל, וְכֵן (דברים לג, כח): אַף שָׁמָיו יַעַרְפוּ טָל. כֵּיוָן שֶׁרָאָה משֶׁה מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים, אָמַר לָהֶם (דברים לג, כח): אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ עַם נוֹשַׁע בַּה', בְּנֵי אָדָם שֶׁהֵן מִשְׁתַּמְּשִׁים בְּהַקָּדוֹשׁ בָּרוּךְ הוּא (דברים לג, כח): מָגֵן עֶזְרֶךָ, כְּנֶגֶד אַבְרָהָם, שֶׁנֶּאֱמַר (בראשית יד, כ): אֲשֶׁר מִגֵּן צָרֶיךָ בְּיָדֶךָ. (דברים לג, כח): וַאֲשֶׁר חֶרֶב גַּאֲוָתֶךָ, כְּנֶגֶד יִצְחָק, שֶׁפָּשַׁט צַוָּארוֹ כְּנֶגֶד הַחֶרֶב. (דברים לג, כח): וְיִכָּחֲשׁוּ אוֹיְבֶיךָ לָךְ, כְּנֶגֶד יַעֲקֹב, שֶׁנֶּאֱמַר (בראשית לו, ו): וַיֵּלֶךְ אֶל אֶרֶץ מִפְּנֵי יַעֲקֹב אָחִיו. (דברים לג, כח): וְאַתָּה עַל בָּמוֹתֵימוֹ תִדְרֹךְ, בִּימֵי מָרְדְּכַי, שֶׁנֶּאֱמַר (אסתר ו, יא): וַיִּקַּח הָמָן אֶת הַלְּבוּשׁ וְאֶת הַסּוּס, מִי גָרַם לְמָרְדְּכַי לָבֹא לִידֵי הַגְּדֻלָּה הַזֹּאת, אֱמֹר שֶׁהָיָה מִתְפַּלֵּל בְּכָל שָׁעָה, שֶׁנֶּאֱמַר (אסתר ד, א): וּמָרְדְּכַי יָדַע אֶת כָּל אֲשֶׁר נַעֲשָׂה, מֵאַחַר שֶׁרָאָה עַצְמוֹ בִּגְדֻלָּה לֹא הֵגֵס לִבּוֹ וְלֹא עָמַד מִן הַתְּפִלָּה, אֶלָּא (אסתר ו, יב): וַיָּשָׁב מָרְדְּכַי, כְּשֵׁם שֶׁהָיָה מִתְּחִלָּה. (דברים ל, ז): וְנָתַן ה' אֱלֹהֶיךָ אֵת כָּל הָאָלוֹת הָאֵלֶּה, לֹא עָלֶיךָ אֶלָּא עַל אֹיְבֶיךָ וְעַל שׂנְאֶיךָ אֲשֶׁר רְדָפוּךָ, וְאַתָּה תַעֲמֹד לְךָ מִן הַתְּפִלָּה, לָאו, אֶלָּא מַה כְּתִיב אַחֲרָיו, (דברים ל, ח): וְאַתָּה תָשׁוּב וְשָׁמַעְתָּ בְּקוֹל ה', כְּשֵׁם שֶׁעָשָׂה מָרְדֳּכַי, שֶׁנֶּאֱמַר (אסתר ו, יב): וַיָּשָׁב מָרְדֳּכַי אֶל שַׁעַר הַמֶּלֶךְ, שֶׁחָזַר לְשַׂקּוֹ וּלְתַעֲנִיתוֹ, לְכָךְ נֶאֱמַר: קְחוּ עִמָּכֶם דְּבָרִים. אַף כָּאן הוּא אוֹמֵר, זֶה הַדָּבָר, לְפִי שֶׁלֹא הִתְרַצֶה הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַהֲרֹן אֶלָּא עַל יְדֵי הַתְּפִלָּה, שֶׁנֶּאֱמַר (דברים ט, כ): וּבְאַהֲרֹן הִתְאַנַּף ה' מְאֹד לְהַשְׁמִידוֹ.

Another matter: “This is the matter” – that is what is written: “Take words with you” (Hosea 14:3). That is what the verse said: “I wash my hands in purity, [and I circle Your altar, Lord], sounding a voice of thanksgiving” (Psalms 26:6–7). Is it, perhaps, to sacrifice bulls and rams? The verse states: “Sounding a voice of thanksgiving.” Because Israel said: Master of the universe, the princes sin, they bring an offering, and it is atoned for them; the anointed sins, he brings an offering, and it is atoned for him. We do not have an offering. He said to them: “If the entire congregation of Israel shall err unwittingly.… [they shall bring a young bull as a sin offering]” (Leviticus 4:13–14). They said to Him: We are poor, and we do not have the means to bring offerings. He said to them: I am seeking words, as it is stated: “Take words with you and return to the Lord” (Hosea 14:3), and I will forgive all your sins. “Words” are nothing other than words of Torah, as it is stated: “These are the words that Moses spoke” (Deuteronomy 1:1). They said to Him: But we do not know. He said to them: Weep and pray before Me, and I will accept it. When your ancestors were enslaved in Egypt, was it not through prayer that I redeemed them, as it is stated: “The children of Israel groaned due to the work, and they cried out” (Exodus 2:23)? In the days of Joshua, was it not through prayer that I performed miracles on their behalf, as it is stated: “Joshua rent his garments” (Joshua 7:6)? What did I say to him: “Extend the javelin” (Joshua 8:18). In the days of the Judges, through weeping I heard their cry, as it is stated: “It was when the children of Israel cried to the Lord” (Judges 6:7). In the days of Samuel, was it not through prayer that I heard them, as it is stated: “Samuel called out to the Lord on behalf of Israel, and the Lord answered him (I Samuel 7:9)? Likewise, the people of Jerusalem, even though they angered Me, because they wept, I had mercy on them, as it is stated: “For so said the Lord: Sing with joy for Jacob, and exult.… [they will come with weeping and supplications] (Jeremiah 31:6–8). That is, I ask of you neither sacrifices nor offerings, but rather, words, as it is stated: “Take words with you and return to the Lord” (Hosea 14:3). That is why David said: “I wash my hands in purity” (Psalms 26:6). He does not say: “To sacrifice to you” but rather, “sounding a voice of thanksgiving” (Psalms 26:7), that I thank you for the words of Torah. Another matter: “Take words with you” (Hosea 14:3) – Moses said: “The abode of the God of eternity” (Deuteronomy 33:27), this is Israel, as by their merit the world was created and upon them the world stands. Rabbi [Yehuda HaNasi] says: “He drove the enemy away from before you” (Deuteronomy 33:27) – this is Haman, as it is stated: “[Esther said:] A man who is an adversary and an enemy, [this evil Haman]” (Esther 7:6). Why “an adversary and an enemy”? An adversary [to God] above and an enemy [to Israel] below; an adversary to the fathers and an enemy to the children; an adversary to me and an enemy to you. “And He said: Destroy” (Deuteronomy 33:27) – these are his sons. “Israel dwelled securely, alone is the spring [ein] of Jacob” (Deuteronomy 33:28) – ein is nothing other than prophecy, as it is stated: “For the Lord poured upon you a spirit of deep sleep and He closed your eyes [eineikhem]; [He covered the prophets]” (Isaiah 29:10). Rabbi Shimon ben Gamliel said: Great is [God’s] love of Israel, as the Holy One blessed be He changes the law of nature for their benefit, as He rains manna for them from the heavens and causes dew to rise for them from the ground, as it is stated: “The layer of dew lifted” (Exodus 16:14), and likewise, “His heavens drip dew” (Deuteronomy 33:28). When Moses saw the reward given to the righteous, he said to them: “Happy are you, Israel; who is like you, a people saved by the Lord” (Deuteronomy 33:29), people who are served by the Holy One blessed be He. “The shield [magen] of your assistance” (Deuteronomy 33:29) – corresponding to Abraham, as it is stated: “Who delivered [migen] your adversaries into your hand” (Genesis 14:20). “And who is the sword of your honor” (Deuteronomy 33:29) – corresponding to Isaac, who extended his neck to the sword. “Your enemies will seek to deceive you” (Deuteronomy 33:29) – corresponding to Jacob, as it is stated: “And went to a land, due to his brother Jacob” (Genesis 36:6). “And you will tread on their high places” (Deuteronomy 33:29) – in the days of Mordekhai, as it is stated: “Haman took the garments and the horse” (Esther 6:11). What caused Mordekhai to achieve this greatness? Say it is because he would constantly pray, as it is stated: “Mordekhai knew everything that was done […and cried a loud and bitter cry]” (Esther 4:1). Even after he saw himself achieve prominence, he never became haughty and never ceased from prayer, but rather, “Mordekhai returned” (Esther 6:12), just as he was initially. “The Lord your God will place all these curses” (Deuteronomy 30:7), not on you, but “on your enemies, and on those who hate you, who pursued you” (Deuteronomy 30:7). And will you cease from prayer? No, but rather, what is written thereafter: “You will return and heed the voice of the Lord” (Deuteronomy 30:8), just as Mordekhai did, as it is stated: “Mordekhai returned to the king’s gate” (Esther 6:12), as he returned to his sackcloth and his fasting. That is why it is stated: “Take words with you” (Hosea 14:3). Here, too, it says: “This is the matter,” because the Holy One blessed be He acceded to Aaron only through prayer, as it is stated: “The Lord was incensed with Aaron to destroy him, [and I prayed on behalf of Aaron, as well, at that time]” (Deuteronomy 9:20).

Section 5ה׳

דָּבָר אַחֵר, וְזֶה הַדָּבָר, הֲדָא הוּא דִּכְתִיב (משלי ג, לה): כָּבוֹד חֲכָמִים יִנְחָלוּ, אֵין כָּבוֹד אֶלָּא תּוֹרָה, תֵּדַע לָךְ, מָה אָמַר בְּרֹאשׁ דִּבְרֵי הַיָּמִים: אָדָם שֵׁת אֱנוֹשׁ וְכֵן כֻּלָּן, וְאֵין אַתָּה מוֹצֵא בְּאֶחָד מֵהֶם כָּבוֹד, עַד שֶׁמַּגִּיעַ לְיַעְבֵּץ, שֶׁנֶּאֱמַר (דברי הימים א ד, ט): וַיְהִי יַעְבֵּץ נִכְבָּד מֵאֶחָיו. לָמָּה כָּתוּב בּוֹ כָּבוֹד, עַל שֶׁיָּגַע בַּתּוֹרָה, הֱוֵי: כָּבוֹד חֲכָמִים יִנְחָלוּ. וְכֵן אַתָּה מוֹצֵא בְּאַהֲרֹן, מַה כְּתִיב (מלאכי ב, ו): תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ, מָה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה (שמות כח, ב): וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת, וְכָל אֵלּוּ בִּזְכוּת הַתּוֹרָה שֶׁהָיָה יָגֵעַ בָּהּ, הֱוֵי: כָּבוֹד חֲכָמִים יִנְחָלוּ.

Another matter: “This is the matter” – that is what is written: “The wise will inherit honor” (Proverbs 3:35). Honor is nothing other than Torah. Know [this to be true]: What is said at the beginning of Chronicles? “Adam, Seth, Enosh” (Chronicles 1:1), and likewise all of them; you do not find honor written regarding any of them until you reach Yabetz, as it is stated: “Yabetz was honored more than his brethren” (I Chronicles 4:9). Why is honor written in his regard? It is because he toiled in Torah. That is, “the wise will inherit honor.” Likewise you find regarding Aaron. What is written? “The Torah of truth was in his mouth” (Malachi 2:6). What did the Holy One blessed be He say to Moses? “You shall make holy vestments for Aaron your brother, for honor and for splendor” (Exodus 28:2). All this was due to the Torah in which he toiled. That is, “the wise will inherit honor.”