ויקרא רבה כ״הVayikra Rabbah 25

Section 1א׳

וְכִי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם כָּל עֵץ מַאֲכָל (ויקרא יט, כג), הֲדָא הוּא דִכְתִיב (משלי ג, יח): עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ, אָמַר רַב הוּנָא בְּשֵׁם רַבִּי אַחָא שֶׁלֹּא יִהְיוּ דִבְרֵי תוֹרָה בְּעֵינֶיךָ כְּאָדָם שֶׁיֵּשׁ לוֹ בַּת בּוֹגֶרֶת וְהוּא רוֹצֶה לְהַשִּׂיאָהּ לְאֶחָד, אֶלָּא (משלי ב, א): בְּנִי אִם תִּקַּח אֲמָרָי וּמִצְוֹתַי תִּצְפֹּן אִתָּךְ, אִם יֵשׁ לְךָ זְכוּת קַח אֲמָרָי. רַב הוּנָא בְּשֵׁם רַבִּי בִּנְיָמִין בֶּן לֵוִי אָמַר, מָשָׁל לְמֶלֶךְ שֶׁאָמַר לִבְנוֹ צֵא לִפְרַקְמַטְיָא, אָמַר לוֹ אַבָּא מִתְיָרֵא אֲנִי בַּדֶּרֶךְ מֵהַלִּסְטִים וּבַיָּם מִפְּנֵי אַפִּירָטִין, מֶה עָשָׂה אָבִיו נָטַל מַקֵּל וַחֲקָקוֹ וְנָתַן בּוֹ קָמֵיעַ וּנְתָנָהּ לִבְנוֹ וְאָמַר לוֹ יְהִי הַמַּקֵּל הַזֶּה בְּיָדֶךָ וְאִי אַתָּה מִתְיָרֵא מִשּׁוּם בְּרִיָּה, אַף כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, אֱמֹר לְיִשְׂרָאֵל בָּנַי עִסְקוּ בַּתּוֹרָה וְאֵין אַתֶּם מִתְיָרְאִים מִשּׁוּם אֻמָּה, אִלּוּ נֶאֱמַר עֵץ חַיִּים הִיא לָעֲמֵלִים בָּהּ, לֹא הָיְתָה תְּקוּמָה לְשׂוֹנְאֵי יִשְׂרָאֵל, אֶלָּא לַמַּחֲזִיקִים. אִלּוּ נֶאֱמַר אֲשֶׁר לֹא יִלְמַד, לֹא הָיְתָה תְּקוּמָה לְשׂוֹנְאֵי יִשְׂרָאֵל, אֶלָּא (דברים כז, כו): אֲשֶׁר לֹא יָקִים אֶת [כל] דִּבְרֵי הַתּוֹרָה הַזֹּאת, לְכָךְ נֶאֱמַר: עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. רַב הוּנָא אָמַר אִם נִכְשַׁל אָדָם בַּעֲבֵרָה חַיָּב מִיתָה בִּידֵי שָׁמַיִם, מַה יַּעֲשֶׂה וְיִחְיֶה, אִם הָיָה לָמוּד לִקְרוֹת דַּף אֶחָד קוֹרֵא שְׁנֵי דַפִּים, וְאִם הָיָה לָמוּד לִשְׁנוֹת פֶּרֶק אֶחָד יִשְׁנֶה שְׁנַיִם, וְאִם אֵינוֹ לָמוּד לִקְרוֹת וְלִשְׁנוֹת, מַה יַּעֲשֶׂה וְיִחְיֶה, יֵלֵךְ וְיֵעָשֶׂה פַּרְנָס עַל הַצִּבּוּר וְגַבַּאי שֶׁל צְדָקָה וְהוּא חַי, שֶׁאִלּוּ נֶאֱמַר אָרוּר אֲשֶׁר לֹא יִלְמַד, לֹא הָיְתָה תְּקוּמָה, אֶלָּא אָרוּר אֲשֶׁר לֹא יָקִים. אִלּוּ נֶאֱמַר עֵץ חַיִּים לָעֲמֵלִים בָּהּ, לֹא הָיְתָה תְּקוּמָה, אֶלָּא עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. (קהלת ז, יב): כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף, אָמַר רַבִּי אַחָא בְּשֵׁם רַבִּי תַּנְחוּם בֶּן רַבִּי חִיָּא לָמַד אָדָם וְלִמֵּד וְשָׁמַר וְעָשָׂה וְהָיְתָה סִפֵּק בְּיָדוֹ לְמַחוֹת וְלֹא מִחָה, לְהַחֲזִיק וְלֹא הֶחֱזִיק, הֲרֵי זֶה בִּכְלַל אָרוּר, הֲדָא הוּא דִכְתִיב: אָרוּר אֲשֶׁר לֹא יָקִים. רַבִּי יִרְמְיָה אָמַר בְּשֵׁם רַבִּי חִיָּא לֹא לָמַד אָדָם וְלֹא עָשָׂה וְלֹא שָׁמַר וְלֹא לִמֵּד לַאֲחֵרִים וְלֹא הָיְתָה סִפֵּק בְּיָדוֹ לְהַחֲזִיק וְהֶחֱזִיק, וְלֹא לְמַחוֹת וּמִחָה, הֲרֵי זֶה בִּכְלַל בָּרוּךְ.

“When you will come into the land and plant any food tree, then you shall regard its fruit forbidden; three years it shall be forbidden for you; it shall not be eaten” (Leviticus 19:24). “When you will come into the land and plant any food tree” – that is what is written: “It is a tree of life for those who grasp it” (Proverbs 3:18). Rav Huna said in the name of Rabbi Aḥa: Matters of Torah should not be in your eyes like a man who has a grown daughter and he seeks to marry her off to anyone. Rather, “My son, if you would take my sayings and treasure my commandments with you” (Proverbs 2:1). If you merit it, take My sayings. Rav Huna said in the name of Rabbi Binyamin ben Levi: This is analogous to a king who said to his son: ‘Go engage in commerce.’ [His son] said to him: ‘Father, I am afraid on the road due to the robbers and on the sea due to the pirates.’ What did his father do? He took a staff, hollowed it, placed an amulet in it, and gave it to his son. He said to him: ‘Let this staff be in your hand and you will not fear anyone.’ So too, this is what the Holy One blessed be He said to Moses: ‘Say to Israel: My children, engage in Torah and you will not fear any nation.’ Had it been stated: “It is a tree of life for those who toil in it,” there would have been no survival for the enemies of Israel; rather, for those who grasp it. Had it been stated: “[Cursed is the one] who will not study,” there would have been no survival for the enemies of Israel; rather, [the verse states: “Cursed is the one] who will not uphold [the matters of this Torah]” (Deuteronomy 27:26). That is why it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18). Rav Huna said: If a person falters and commits a transgression, he incurs liability for death at the hand of Heaven. What shall he do to live? If he is accustomed to reading one page of the Bible, he shall read two pages of the Bible. If he is accustomed to study one chapter of Mishna, let him study two of Mishna. If he is accustomed neither to read [the Bible] nor to study [Mishna], what shall he do to live? Let him go and become a leader of the community or a charity collector and he will live. Had it been stated: “Cursed is the one who will not study,” there would have been no survival; rather, “cursed is the one who will not uphold.” Had it been stated: “It is a tree of life for those who toil in it,” there would have been no survival; rather, “it is a tree of life for those who grasp it” – “for in the shelter of wisdom, in the shelter of money” (Ecclesiastes 7:12). Rabbi Aḥa said in the name of Rabbi Tanḥum ben Rabbi Ḥiyya: If a person studied, taught, observed, and performed, and it was within his capability to rebuke but he did not rebuke, to uphold but he did not uphold, he is included [among those who are] cursed. That is what is written: “Cursed is the one who will not uphold.” Rabbi Yirmeya said in the name of Rabbi Ḥiyya: If a person did not study, did not perform, did not observe, and did not teach others, and he did not have the capability to uphold but he upheld, to rebuke but he rebuked, he is included [among those who are] blessed.

Section 2ב׳

רַבִּי הוּנָא וְרַבִּי יִרְמְיָה אָמְרוּ בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת צֵל וְחֻפּוֹת לְבַעֲלֵי הַמִּצְווֹת אֵצֶל בְּנֵי תוֹרָה בְּגַן עֵדֶן, וְאִית לֵיהּ תְּלָתָא קְרָיָן, חָדָא (קהלת ז, יב): כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף. ב', (ישעיה נו, ב): אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹאת. וְהָדֵין, עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. שִׁמְעוֹן אַחִי עֲזַרְיָה אָמַר מִשְׁמוֹ, וַהֲלוֹא שִׁמְעוֹן הָיָה גָּדוֹל מֵעֲזַרְיָה, אֶלָּא עַל יְדֵי שֶׁהָיָה עֲזַרְיָה עוֹסֵק בִּפְרַקְמַטְיָא וְנוֹתֵן בְּפִיו שֶׁל שִׁמְעוֹן, לְפִיכָךְ נִקְרֵאת הֲלָכָה עַל שְׁמוֹ, וְדִכְוָתַהּ (דברים לג, יח): וְלִזְבוּלֻן אָמַר שְׂמַח זְבוּלֻן בְּצֵאתֶךָ וְיִשָּׂשכָר בְּאֹהָלֶיךָ, וַהֲלוֹא יִשָּׂשכָר גָּדוֹל הָיָה מִזְּבוּלוּן, אֶלָּא עַל יְדֵי שֶׁהָיָה זְבוּלוּן מְפָרֵשׁ מִיִּשׁוּב וְעוֹסֵק בִּפְרַקְמַטְיָא וּבָא וְנוֹתֵן לְתוֹךְ פִּיו שֶׁל יִשָּׂשכָר, נוֹתֵן לוֹ שָׂכָר בַּעֲמָלוֹ, לְפִיכָךְ נִקְרָא הַפָּסוּק עַל שְׁמוֹ, שֶׁנֶּאֱמַר: שְׂמַח זְבוּלֻן בְּצֵאתֶךָ וְיִשָּׂשכָר בְּאֹהָלֶיךָ. אָמַר רַבִּי תַּנְחוּמָא כָּל מִי שֶׁיּוֹצֵא לַמִּלְחָמָה וְאֵינוֹ מְכַוֵּן לִבּוֹ לַמִּלְחָמָה, סוֹף שֶׁהוּא נוֹפֵל בַּמִּלְחָמָה, אֲבָל שִׁבְטוֹ שֶׁל זְבוּלוּן בֵּין מִתְכַּוֵּן בֵּין שֶׁאֵינוֹ מִתְכַּוֵּן, יוֹצְאִין לַמִּלְחָמָה וְנוֹצְחִין, הֲדָא הוּא דִכְתִיב (דברי הימים א יב, לד): מִזְּבֻלּוּן יוֹצְאֵי צָבָא עֹרְכֵי מִלְחָמָה, וְלַעֲדֹר בְּלֹא לֵב וָלֵב, מַהוּ בְּלֹא לֵב וָלֵב, אֶלָּא בֵּין מִתְכַּוְּנִין בֵּין שֶׁאֵינָן מִתְכַּוְּנִין הֵם יוֹצְאִים וּמְנַצְחִין. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי, מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ אָדָם הָרִאשׁוֹן, שֶׁלֹּא יָכֹלְתָּ לַעֲמֹד עַל צִוּוּיְךָ שָׁעָה אֶחָת, וַהֲרֵי בָּנֶיךָ מַמְתִּינִין לְעָרְלָה שָׁלשׁ שָׁנִים. אָמַר רַב הוּנָא כַּד שָׁמַע בַּר קַפָּרָא כָּךְ, אָמַר יָפֶה דָּרַשׁ רַבִּי יְהוּדָה בֶּן אֲחוֹתִי, הֲדָא הוּא דִכְתִיב (ויקרא יט, כג): וְכִי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם כָּל עֵץ מַאֲכָל.

Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: The Holy One blessed be He is destined to craft shelter and canopies for those who perform mitzvot alongside the students of Torah in the Garden of Eden. This has three [supporting] verses: One, “for in the shelter of wisdom, in the shelter of money”; two, “happy is the man who does this, and the person who upholds it” (Isaiah 56:2); and this: “It is a tree of life for those who grasp it.” Shimon brother of Azarya said in his name –but was Shimon not greater than Azarya? Rather, because Azarya engaged in commerce and provided sustenance for Shimon; therefore, the halakha is cited with his name. Likewise, “And of Zebulun he said: Rejoice, Zebulun, on your journeys, and, Issachar, in your tents” (Deuteronomy 33:18). But was Issachar not older than Zebulun? Rather, because Zebulun would set sail from the settled areas and engage in commerce, and provide sustenance for Issachar, the Torah rewards him for his efforts. Therefore, the verse is called by his name, as it is stated: “Rejoice, Zebulun, on your journeys, and, Issachar, in your tents.” Rabbi Tanḥuma said: Anyone who goes out to war but does not focus his heart on the war will ultimately fall in the war. But the tribe of Zebulun, whether it focuses or whether it does not focus, goes out to war and is victorious. That is what is written: “From Zebulun, fit for military service, wagers of war with all instruments of war, [fifty thousand to wage war wholeheartedly [belo lev valev]” (I Chronicles 12:34). What is belo lev valev? It is that whether they focus or whether they do not focus, they emerge and are victorious. Rabbi Yehuda ben Pazi expounded: Who will remove dust from your eyes, Adam the first man, as you were unable to uphold your command even one hour, and your descendants wait three years for orla. Rav Huna said: When bar Kapara heard this, he said: Rabbi Yehuda, son of my sister, expounded well. That is what is written: “When you will come into the land and plant any food tree.”

Section 3ג׳

רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן פָּתַח (דברים יג, ה): אַחֲרֵי ה' אֱלֹהֵיכֶם תֵּלֵכוּ, וְכִי אֶפְשָׁר לְבָשָׂר וָדָם לַהֲלֹךְ אַחַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים עז, כ): בַּיָּם דַּרְכֶּךָ וּשְׁבִילְךָ בְּמַיִם רַבִּים, וְאַתָּה אוֹמֵר אַחֲרֵי ה' תֵּלֵכוּ. וּבוֹ תִדְבָּקוּן, וְכִי אֶפְשָׁר לְבָשָׂר וָדָם לַעֲלוֹת לַשָּׁמַיִם לְהִדָּבֵק בַּשְׁכִינָה, אוֹתוֹ שֶׁכָּתוּב בוֹ (דברים ד, כד): כִּי ה' אֱלֹהֶיךָ אֵשׁ אֹכְלָה, וּכְתִיב (דניאל ז, ט): כָּרְסְיֵהּ שְׁבִיבִין דִּי-נוּר, וּכְתִיב (דניאל ז, י): נְהַר דִּי-נוּר נָגֵד וְנָפֵק מִן קֳדָמוֹהִי, וְאַתָּה אוֹמֵר וּבוֹ תִדְבָּקוּן, אֶלָּא מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם לֹא נִתְעַסֵּק הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא בְּמַטָּע תְּחִלָּה, הֲדָא הוּא דִכְתִיב (בראשית ב, ח): וַיִּטַּע ה' אֱלֹהִים גַּן בְּעֵדֶן, אַף אַתֶּם כְּשֶׁנִכְנָסִין לָאָרֶץ לֹא תִתְעַסְּקוּ אֶלָּא בְּמַטָּע תְּחִלָּה, הֲדָא הוּא דִכְתִיב: כִּי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם.

Rabbi Yehuda ben Rabbi Simon began: “You shall follow the Lord your God” (Deuteronomy 13:5). Is it possible for flesh and blood to follow the Holy One blessed be He? The one in whose regard it is written: “Your way was through the sea, Your path through the mighty waters” (Psalms 77:20). And you say: “You shall follow the Lord”? “And you shall cleave to Him” (Deuteronomy 13:5). Is it possible for flesh and blood to ascend heavenward and cleave to the Divine Presence? The one in whose regard it is written: “For the Lord your God is a consuming fire” (Deuteronomy 4:24), and it is written: “His throne was sparks of fire” (Daniel 7:9), and it is written: “A river of fire flowed and emerged from before Him” (Daniel 7:10). And you say: “And you shall cleave to Him”? Rather, from the beginning of the creation of the world, the Holy One blessed be He engaged only in planting first. That is what is written: “The Lord God planted a garden in Eden” (Genesis 2:8). You, too, when you enter the land, engage only in planting first. That is what is written: “When you will come into the land and plant.”