ויקרא רבה י״בVayikra Rabbah 12

Section 1א׳

יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ (ויקרא י, ט), הֲדָא הוּא דִכְתִיב (משלי כג, לא): אַל תֵּרֶא יַיִן כִּי יִתְאַדָּם, מַהוּ כִּי יִתְאַדָּם, כִּי יִתְאַוֶּה לְדַם נִדָּה וּלְדַם זָבָה, (משלי כג, לא): כִּי יִתֵּן בַּכּוֹס עֵינוֹ, בַּכִּיס כְּתִיב, לָשׁוֹן נָקִי הוּא, כְּדִכְתִיב (משלי א, יד): כִּיס אֶחָד יִהְיֶה לְכֻלָּנוּ (משלי כג, לא): יִתְהַלֵּךְ בְּמֵישָׁרִים, סוֹף שֶׁאִשְׁתּוֹ אוֹמֶרֶת לוֹ כְּשׁוֹשַׁנָּה אֲדֻמָּה רָאִיתִי וְאֵינוֹ פּוֹרֵשׁ, אָמַר רַבִּי אַסֵּי אִם תַּלְמִיד חָכָם הוּא סוֹף שֶׁמְטַמֵּא אֶת הַטָּהוֹר וּמְטַהֵר אֶת הַטָּמֵא. דָּבָר אַחֵר, אַל תֵּרֶא יַיִן כִּי יִתְאַדָּם, וַדַּאי מַסְמִיק לֵיהּ. כִּי יִתֵּן בַּכּוֹס עֵינוֹ, הוּא נוֹתֵן עֵינוֹ בַּכּוֹס וְחֶנְוָנִי נוֹתֵן עֵינָיו בַּכִּיס. יִתְהַלֵּךְ בְּמֵישָׁרִים, סוֹף דְּהוּא עָבֵיד בֵּיתֵיהּ מֵישְׁרָא, מַה הָדֵין קְדֵרָה דִּנְחשֶׁת עָבֵיד קְדֵרָה דְחַסְפָּא עָבְדָא, מְזַבֵּין לָהּ וְשָׁתֵי חַמְרָא בְּטִימִיתֵיהּ. רַבִּי יִצְחָק בַּר רַדִּיפָא בְּשֵׁם רַבִּי אַמֵּי אָמַר סוֹף שֶׁהוּא מוֹכֵר אֶת כְּלֵי בֵיתוֹ וְשׁוֹתֶה בָּהֶן יַיִן, אָמַר רַבִּי אַחָא מַעֲשֶׂה בְּאֶחָד שֶׁהָיָה מוֹכֵר כְּלֵי בֵיתוֹ וְשׁוֹתֶה בָּהֶן יַיִן, אָמְרִין בְּנָיֵיהּ לֵית הָדֵין אֲבוּנָן שָׁבֵיק לָן כְּלוּם, אַשְׁקוּנֵיהּ וְשַׁכְּרוּנֵיהּ וְאַפְקוּנֵיהּ וְיַתְבוּנֵיהּ בְּחַד בֵּית עָלַם, עָבְרִין שָׁפְיָין בִּתְרַע בֵּית עָלַם, שָׁמְעוּן אַנְגַרְיָיא בִּמְדִינְתָּא, פָּרְקִין טְעוּנֵיהוֹן בְּגוֹ בֵּית עָלַם וְאָזְלוּן לְמֶחֱמֵי קָלָא בִּמְדִינְתָּהּ, אִתְעַר מִשְׁנָתֵיהּ חָמָא זִיקָא יָהַבְיָא לְעֵיל מִן רֵישֵׁיהּ שְׁרָא יָתֵיהּ וִיהֲב יָתֵיהּ בְּפוּמֵיהּ. לְבָתַר שְׁלשָׁה יוֹמִין אָמְרִין בְּנַיָיא לֵית אֲנַן אָזְלִינַן וְחָזִינַן מַה הַהוּא אֲבוּנָן עָבֵיד, אָזְלִין וְאַשְׁכְּחוּנֵיהּ וְהָא זִיקָא יָהֵיב בְּפוּמֵיהּ, אָמְרִין אוֹף הָכָא לָא שָׁבַק לָךְ בָּרְיָיךְ, הוֹאִיל וִיהַב לָךְ לֵית אֲנַן יָדְעִין מַה נַּעֲבֵד לָךְ. עָבְדוּן בֵּינֵיהוֹן תַּקָנָה, כָּל חַד וְחַד הֲוָה מַשְׁקֶה לֵיהּ חַד יוֹמָא. (משלי כג, לד): וְהָיִיתָ כְּשֹׁכֵב בְּלֶב יָם וּכְשֹׁכֵב בְּרֹאשׁ חִבֵּל, כַּהֲדָא אִילְפָא דְּמִטַּרְפָּא בְּפִילָגוּת דְּיַמָא נָחֲתָא וְסָלְקָא נָחֲתָא וְסָלְקָא, וּכְשֹׁכֵב בְּרֹאשׁ חִבֵּל, כְּהָדֵין תַּרְנְגוֹלָא דְּיָתֵיב בְּרֵישׁ חֲבַל, אָזֵיל וְאָתֵי אָזֵיל וְאָתֵי, כְּהָדֵין קַוּוֶרְנוּטִין דְּיָתֵיב בְּרֹאשׁ תֻּרָנָא אָזֵיל וְאָתֵי [אזיל ואתי]. (משלי כג, לה): הִכּוּנִי בַל חָלִיתִי, מְחוֹ לֵיהּ וְלָא מַרְגִּישׁ, (משלי כג, לה): הֲלָמוּנִי בַּל יָדָעְתִּי, טְלַמִין לֵיהּ וְלָא יָדַע. שָׁתֵי שִׁיכְרָא חַמְשָׁא קִיסְטוֹן אָמְרוּ לֵיהּ עַשְׂרָא קִיסְטוֹן אִישְׁתֵּית, וְאִם תֹּאמַר מִתְעַר הוּא מִשִּׁנְתֵיהּ מִנְּשֵׁי לֵיהּ, תַּלְמוּד לוֹמַר (משלי כג, לה): מָתַי אָקִיץ אוֹסִיף אֲבַקְשֶׁנּוּ עוֹד. (משלי כג, כט): לְמִי אוֹי לְמִי אֲבוֹי לְמִי מִדְיָנִים לְמִי שִׂיחַ, רַב הוּנָא אָמַר לְמִי שֶׁאֵינוֹ עָמֵל בְּדִבְרֵי תוֹרָה. לְמִי מִדְיָנִים לְמִי דִּינִין, לְמִי שִׂיחַ לְמִי פִּיטָטִין, לְמִי פְּצָעִים חִנָּם לְמִי פְּדָעִין דְּמַגָּן, (משלי כג, ל): לַמְאַחֲרִים עַל הַיָּיִן. עוֹבָדָא הֲוָה בְּחַד בַּר נָשׁ דַּהֲוָה אָלֵיף לְמִשְׁתֵּי תְּרֵי עֲשַׂר קִסְטִין דַּחֲמַר בְּכָל יוֹמָא וְיוֹמָא, יוֹמָא חַד אִישְׁתֵּי חַד עֲשַׂר קִסְטִין, דָּמִיךְ וְלָא אָתָא שִׁנְתָא, קָם בַּחֲשׁוֹכָא אֲזַל לְגַבֵּי קְפֵילָא אֲמַר לֵיהּ זַבֵּין לִי חַד קִיסְטָא, אֲמַר לֵיהּ לָא פְּתַחְנָא לָךְ דְּהוּא חֲשׁוֹכָא וְצָרֵי לִי מִן נְטוֹרַיָא, תָּלָה עֵינֵיהּ וְחָזָא נוּקְבָא בְּתַרְעָא, אֲמַר לֵיהּ הַב לִי מִינֵיהּ בְּהָדֵין נוּקְבָא, אַתְּ מְפַנֵּי מִלְּגַאו וַאֲנָא שָׁתֵי מִלְּבַר, עָבַד לֵיהּ כֵּן, אִישְׁתֵּי וְדָמִיךְ קֳדָם תַּרְעָא, עָבְרִין עֲלֵיהּ נְטוֹרַיָא סְבוּרָנֵיהּ דַּהֲוָה גַּנָּב, מַחְיוּנֵיהּ וּפְדָעוּנֵיהּ, וְקָרוֹ עֲלֵיהּ לְמִי פְּצָעִים חִנָּם לְמִי פְּדָעִין דְּמַגָּן. לְמִי חַכְלִלוּת עֵינָיִם, לְמִי שֻׁמְשְׁמִין דְּעַיְינִין, כָּל אֵלֶּה לְמִי לַמְּאַחֲרִים עַל הַיָּיִן, זֶה שֶׁנִּכְנַס לְבֵי קְפֵילָא קַדְמָאי וְנָפֵיק בַּתְרָאי, לַבָּאִים לַחְקֹר מִמְסָךְ, מִן דְּמִשְׁמַע הֵן אִית לֵיהּ חַמְרָא טָבָא דָּרֵיךְ בַּתְרֵיהּ, מַה כְּתִיב בּוֹ בַּסּוֹף (משלי כג, לב): אַחֲרִיתוֹ כְּנָחָשׁ יִשָּׁךְ וגו', מַה צִּפְעוֹן זֶה מַפְרִישׁ בֵּין מִיתָה לְחַיִּים, כָּךְ הִפְרִישׁ הַיַּיִן בֵּין אָדָם לְחַוָּה, דְּאָמַר רַבִּי יְהוּדָה בַּר אִלְעָאי אוֹתוֹ הָעֵץ שֶׁאָכַל מִמֶּנּוּ אָדָם הָרִאשׁוֹן עֲנָבִים הָיוּ (דברים לב, לב): עֲנָבֵמוֹ עִנְבֵי רוֹשׁ וגו', הַלָּלוּ הֵבִיאוּ מְרִירוּת לָעוֹלָם. דָּבָר אַחֵר, וּכְצִפְעֹנִי יַפְרִשׁ, מַה צִּפְעוֹן זֶה מַפְרִישׁ בֵּין מִיתָה לְחַיִּים, כָּךְ הִפְרִישׁ הַיַּיִן בֵּין נֹחַ לְבָנָיו לְעַבְדוּת, הֲדָא הוּא דִכְתִיב (בראשית ט, כא): וַיֵּשְׁתְּ מִן הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל, שֶׁמִּתּוֹךְ כָּךְ אָמַר (בראשית ט, כה): אָרוּר כְּנָעַן. דָּבָר אַחֵר, וּכְצִפְעֹנִי יַפְרִשׁ, כָּךְ הִפְרִישׁ הַיַּיִן בֵּין לוֹט לִבְנוֹתָיו לְמַמְזְרוּת, הֲדָא הוּא דִכְתִיב (בראשית יט, לג): וַתַּשְׁקֶיןָ אֶת אֲבִיהֶן יַיִן, שֶׁמִּתּוֹךְ כָּךְ (בראשית יט, לו): וַתַּהֲרֶיןָ שְׁתֵּי בְנוֹת לוֹט מֵאֲבִיהֶן. דָּבָר אַחֵר, כְּצִפְעֹנִי יַפְרִשׁ, מַה צִּפְעוֹן זֶה מַפְרִישׁ בֵּין מִיתָה לְחַיִּים, כָּךְ הִפְרִישׁ הַיַּיִן בֵּין אַהֲרֹן וּבָנָיו לְמִיתָה, דְּתָנֵי רַבִּי שִׁמְעוֹן לֹא מֵתוּ בָּנָיו שֶׁל אַהֲרֹן אֶלָּא עַל שֶׁנִּכְנְסוּ שְׁתוּיֵי יַיִן לְאֹהֶל מוֹעֵד. רַבִּי פִּנְחָס בְּשֵׁם רַבִּי לֵוִי אָמַר מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בֶּן בַּיִת נֶאֱמָן, מְצָאוֹ עוֹמֵד עַל פֶּתַח חֲנֻיּוֹת, וְהִתִּיז אֶת רֹאשׁוֹ בִּשְׁתִיקָה, וּמִנָּה בֶּן בַּיִת אַחֵר תַּחְתָּיו, וְאֵין אָנוּ יוֹדְעִים מִפְּנֵי מָה הָרַג אֶת הָרִאשׁוֹן, אֶלָּא מִמַּה שֶּׁמְּצַוֶּה אֶת הַשֵּׁנִי וְאָמַר לֹא תִכָּנֵס בְּפֶתַח חֲנֻיּוֹת, אָנוּ יוֹדְעִין שֶׁמִּתּוֹךְ כָּךְ הָרַג הָרִאשׁוֹן, כָּךְ (ויקרא ט, יב): וַתֵּצֵא אֵשׁ מִלִּפְנֵי ה' וַתֹּאכַל אוֹתָם, וְאֵין אָנוּ יוֹדְעִים מִפְּנֵי מָה מֵתוּ, אֶלָּא מִמַּה שֶּׁמְּצַוֶּה אֶת אַהֲרֹן וְאָמַר לוֹ (ויקרא י, ט): יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ, אָנוּ יוֹדְעִין מִתּוֹךְ כָּךְ שֶׁלֹּא מֵתוּ אֶלָּא מִפְּנֵי הַיָּיִן, לְכָךְ חִבְּבוֹ הַכָּתוּב לְאַהֲרֹן וְיִחֵד אֵלָיו הַדִּבּוּר בִּפְנֵי עַצְמוֹ, שֶׁנֶּאֱמַר: יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ.

“Wine or intoxicating drink you shall not drink, you and your sons with you, upon your entry into the Tent of Meeting, and you will not die; an eternal statute for your generations” (Leviticus 10:9). “Wine or intoxicating drink you shall not drink.” That is what is written: “Do not look upon wine in its redness [ki yitadam]” (Proverbs 23:31). What is ki yitadam? Because [ki] he will desire [yitaveh] the blood [dam] of a menstruant and the blood of a zava. “As to one who directs his eye to the cup [bakos]” (Proverbs 23:31), bakis is written, it is a euphemism, as it is written: “There will be one purse [kis] for us all” (Proverbs 1:14). “All paths are upright” (Proverbs 23:31); ultimately, his wife says to him: ‘I saw like a red rose,’ and he will not separate [from her]. Rabbi Asi said: If he is a Torah scholar, ultimately, he will rule that the pure is impure and that the impure is pure. Another matter, “do not look upon wine in its redness” (Proverbs 23:31) – it literally causes one to turn red. “As to one who directs his eye to the cup [kos]” – he directs his eye to the cup while the storekeeper direct his eye to the purse [kis]. “All paths are upright [meisharim],” ultimately he will render his house a plain [meishera]. [He thinks:] What can be accomplished with this bronze vessel can be accomplished with an earthenware vessel. He will sell it and drink wine with the proceeds of its sale. Rabbi Yitzḥak bar Redifa said in the name of Rabbi Ami: Ultimately, he will sell all his household utensils and drink wine with the proceeds. Rabbi Aḥa said: There was an incident involving one who would sell his household utensils and drink wine with the proceeds. His children said: ‘This father of ours will not leave us anything.’ They gave him to drink, intoxicated him, took him out and placed him in a certain cemetery. Wine merchants were passing by the cemetery gates and they heard the sound of government troops in the city. They unloaded their cargo inside the cemetery and went to see the tumult in the city. He awoke from his slumber and saw a wineskin. He placed it above his head, untied it, and placed it in his mouth. After three days, his children said: ‘Will we not go and see what our father is doing?’ They went and they found him with that wineskin placed in his mouth. They said: ‘Even here, your Creator has not forsaken you. Since He gave it to you, we do not know what we can do to you.’ His children instituted an arrangement between them that each of them would give him to drink for one day. “You will be like one lying in the midst of the sea, or like one lying at the top of a mast” (Proverbs 23:34) – like a ship that is reeling in the midst of the sea, falling and rising, falling and rising. “Or like one lying at the top of a mast” – like a rooster that is perched upon a rope and sways to and fro, to and fro, like a captain that is perched atop the masthead swaying to and fro, . “They struck me but I was not hurt” (Proverbs 23:35) – they strike him but he does not feel it. “They beat me, but I did not know” (Proverbs 23:35) – they exploit him but he is unaware. He drinks five log of beer, and they say to him: You drank ten log. If you say: When he awakens from his slumber he will forget it, the verse states: “When I will awaken, I will continue to seek more” (Proverbs 23:35). “To whom, woe? To whom, alas? To whom, strife? To whom, talk?” (Proverbs 23:29). Rav Huna said: It is to one who does not toil in matters of Torah. “To whom, strife [midyanim]?” – to whom, litigation [dinin]? “To whom, talk” – to whom, prattle? “To whom, wounds without cause?” (Proverbs 23:29) – to whom, unprovoked injuries? [All these are:] “To those who linger over wine” (Proverbs 23:30). There was an incident involving a certain person who was accustomed to drink twelve log of wine each and every day. One day, he drank eleven log. He lay down but could not sleep. He got up in the darkness and went to the storekeeper. He said to him: ‘Sell me one log.’ He said to him: ‘I will not open for you, as it is dark and I am concerned due to the night watchmen.’ He lifted his eyes and saw a hole in the door. He said to him: ‘Give me through this hole. You will pour inside and I will drink outside.’ He did so for him and he fell asleep before the door. The watchmen passed him, they thought he was a thief, and they struck him and wounded him. They read in his regard: “To whom, wounds without cause” – to whom, unprovoked injuries? “To whom, redness of the eyes?” (Proverbs 23:29) – to whom, eyes as red as the sun? All these are “to those who linger over wine.” This is one who enters the tavern first and exits last. It is “to those who come to assess the blend” (Proverbs 23:30). To one who, when he hears that someone has good wine, follows him. What is ultimately written in his regard? “Ultimately, it bites like a serpent [and secretes [yifrosh] like a basilisk]” (Proverbs 23:32). Just as the basilisk separates between death and life, so too, wine separated between Adam and Eve, as Rabbi Yehuda bar Ilai said: That [fruit of the] tree from which Adam the first man ate was grapes. “Their grapes are grapes of poison [their clusters are bitter]” (Deuteronomy 32:32); these introduced bitterness to the world. Another matter, “and secretes [yifrosh] like a basilisk.” Just as the basilisk separates [mafrish] between death and life, so too, wine separated [hifrish] between Noah and his descendants regarding slavery. That is what is written: “He drank of the wine, and was drunk; and he was uncovered” (Genesis 9:21). As a result of this he said: “Cursed is Canaan [a slave of slaves shall he be to his brothers]” (Genesis 9:25). Another matter, “and secretes [yifrosh] like a basilisk.” So too, wine separated [hifrish] between Lot and his daughters for mamzerut. That is what is written: “They gave their father wine to drink” (Genesis 19:33). As a result, “Lot’s two daughters were impregnated by their father” (Genesis 19:36). Another matter, “and secretes [yifrosh] like a basilisk.” Just as the basilisk separates [mafrish] between death and life, so too, wine separated [hifrish] between Aaron and his sons for death, as Rabbi Shimon taught: Aaron’s sons died only because they entered the Tent of Meeting intoxicated with wine. Rabbi Pinḥas said in the name of Rabbi Levi: This is analogous to a king who had a loyal servant. He found him standing at the entrance to taverns. He beheaded him quietly, and appointed another servant in his stead. We do not know for what reason he killed the first. However, from what he commanded the second, saying: ‘Do not enter the area at the entrance to the taverns,’ we know that it was for that reason that he killed the first. So too, “fire emerged from before the Lord and consumed them” (Leviticus 10:2), but we do not know why they died. However, from what he commanded Aaron, saying to him: “Wine or intoxicating drink you shall not drink” (Leviticus 10:9), we know that they died only due to the wine. That is why the verse showed affection to Aaron and directed the divine speech to him alone, as it is stated: “[The Lord spoke to Aaron saying]: “Wine or intoxicating drink you shall not drink” (Leviticus 10:8–9).

Section 2ב׳

רַבִּי יִצְחָק פָּתַח (ירמיה טו, טז): נִמְצְאוּ דְבָרֶיךָ וָאֹכְלֵם וַיְהִי דְבָרְךָ לִי לְשָׂשׂוֹן וּלְשִׂמְחַת לְבָבִי כִּי נִקְרָא שִׁמְךָ עָלַי ה' אֱלֹהֵי צְבָאוֹת, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן זֶה הַדִּבּוּר נֶאֱמַר לְמשֶׁה בְּסִינַי, וְלֹא נוֹדַע לוֹ עַד שֶׁבָּא מַעֲשֶׂה לְיָדוֹ. אָמַר משֶׁה לְאַהֲרֹן, אָחִי, בְּסִינַי נֶאֱמַר לִי שֶׁאֲנִי עָתִיד לְקַדֵּשׁ אֶת הַבַּיִת הַזֶּה, וּבְאָדָם גָּדוֹל אֲנִי מְקַדְּשׁוֹ, וְהָיִיתִי סָבוּר שֶׁמָּא אוֹ בִּי אוֹ בְּךָ הַבַּיִת הַזֶּה מִתְקַדֵּשׁ, וְעַכְשָׁיו שְׁנֵי בָנֶיךָ גְּדוֹלִים מִמֶּנִּי וּמִמְךָ. כֵּיוָן שֶׁשָּׁמַע אַהֲרֹן שֶׁבָּנָיו יִרְאֵי שָׁמַיִם הֵן, שָׁתַק וְקִבֵּל שָׂכָר עַל שְׁתִיקָתוֹ, וּמִנַּיִן שֶׁשָּׁתַק, שֶׁנֶּאֱמַר (ויקרא י, ג): וַיִּדֹּם אַהֲרֹן, וּמִנַּיִן שֶׁקִּבֵּל שָׂכָר עַל שְׁתִיקָתוֹ, שֶׁזָכָה וְנִתְיַחֵד אֵלָיו הַדִּבּוּר, שֶׁנֶּאֱמַר: וַיְדַבֵּר ה' אֶל אַהֲרֹן.

Rabbi Yitzḥak began: “Your words were revealed, and I consumed them; Your words were gladness for me and the joy of my heart because Your name was called upon me, Lord, God of hosts” (Jeremiah 15:16). Rabbi Shmuel bar Naḥman said: This statement was said to Moses at Sinai, but its [meaning] was not known to him until he encountered the incident. Moses said to Aaron: ‘My brother, it was stated to me at Sinai that I [God] am destined to sanctify this House, and it is with a great man that I will sanctify it. I believed that perhaps it was through [the death of] either you or me that this House would be sanctified. Now, [it is clear that] your two sons are greater than me and you.’ When Aaron heard that his sons were God-fearing, he was silent, and he was rewarded for his silence. From where is it derived that he was silent? “Aaron was silent” (Leviticus 10:3). From where is it derived that he was rewarded for his silence? It is because he was privileged and the divine speech was directed to him alone, as it is stated: “The Lord spoke to Aaron.”

Section 3ג׳

הֲדָא הוּא דִכְתִיב (תהלים יט, ט): פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב, תָּנֵי חִזְקִיָּה נַעֲשׂוּ דִבְרֵי תוֹרָה עֲטָרָה לָרֹאשׁ, מוֹנְיָק לַצַּוָּאר, מוֹלִיגָא לַלֵּב, קִילוֹרִית לָעֵינַיִם, כּוֹס עִקָּרִין לִבְנֵי מֵעַיִם. עֲטָרָה לָרֹאשׁ מִנַּיִן, שֶׁנֶּאֱמַר (משלי א, ט): כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ. מוֹנְיָק לַצַּוָּאר, שֶׁנֶּאֱמַר (משלי א, ט): וַעֲנָקִים לְגַרְגְּרֹתֶיךָ. מוֹלִיגָא לַלֵּב, שֶׁנֶּאֱמַר (תהלים יט, ט): פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב. קִילוֹרִית לָעֵינַיִם, שֶׁנֶּאֱמַר (תהלים יט, ט): מִצְוַת ה' בָּרָה מְאִירַת עֵינָיִם, כּוֹס עִקָּרִין לִבְנֵי מֵעַיִם, שֶׁנֶּאֱמַר (משלי ג, ח): רִפְאוּת תְּהִי לְשָׁרֶךָ. מִנַיִן לְמָאתַיִם אַרְבָּעִים וּשְׁמוֹנָה אֵבָרִים שֶׁבָּאָדָם, שֶׁנֶּאֱמַר (משלי ד, כב): כִּי חַיִּים הֵם לְמֹצְאֵיהֶם וגו'. דָּבָר אַחֵר, פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב, זֶה אַהֲרֹן שֶׁהָיָה לִבּוֹ עָצֵב עָלָיו בִּשְׁבִיל בָּנָיו שֶׁמֵּתוּ, כֵּיוָן שֶׁנִּתְיַחֵד עָלָיו הַדִּבּוּר שָׂמַח, וּמִנַּיִן, שֶׁנֶּאֱמַר: וַיְדַבֵּר ה' אֶל אַהֲרֹן.

This is what is written: “The precepts of the Lord are upright, gladdening the heart” (Psalms 19:9). Ḥizkiya taught: Words of Torah become a crown for the head, a necklace for the neck, a remedy for the heart, a salve for the eyes, a cup of root potion for the intestines. A crown for the head, from where is it derived? As it is stated: “For they will be a graceful adornment for your head” (Proverbs 1:9). A necklace for the neck, as it is stated: “And necklaces for your neck” (Proverbs 1:9). “A remedy for the heart,” as it is stated: “The precepts of the Lord are upright, gladdening the heart.” A salve for the eyes, as it is stated: “The commandments of the Lord are clear, enlightening the eyes” (Psalms 19:9). A cup of root potion for the intestines, as it is stated: “It will be healing for your navel” (Proverbs 3:8). From where is it derived regarding the two hundred and forty-eight limbs that are in a person? As it is stated: “For they are life for those who find them [and healing for all one's flesh]” (Proverbs 4:22). Another matter, “the precepts of the Lord are upright, gladdening the heart.” This is Aaron, whose heart was saddened because of his sons who died. When the divine speech was directed to him alone, he rejoiced. From where is it derived? As it is stated: “The Lord spoke with Aaron.”