ויקרא רבה ל״בVayikra Rabbah 32

Section 1א׳

וַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית (ויקרא כד, י), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר הֲדָא הוּא דִכְתִיב (תהלים יב, ט): סָבִיב רְשָׁעִים יִתְהַלָּכוּן, סָבִיב לָרְשָׁעִים הַצַּדִּיקִים מְהַלְּכִין, כֵּיצַד בְּשָׁעָה שֶׁהַצַּדִּיקִים יוֹצְאִין מִתּוֹךְ גַּן עֵדֶן וְרוֹאִין אֶת הָרְשָׁעִים נִדּוֹנִין בַּגֵּיהִנֹּם, נַפְשָׁם שְׂמֵחָה עֲלֵיהֶם, הֲדָא הוּא דִכְתִיב (ישעיה סו, כד): וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפּשְׁעִים בִּי, בְּאוֹתָהּ שָׁעָה הֵן נוֹתְנִין שֶׁבַח וְהוֹדָאָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַיִּסּוּרִין שֶׁהֵבִיא עֲלֵיהֶם בָּעוֹלָם הַזֶּה, הֲדָא הוּא דִכְתִיב (ישעיה יב, א): וְאָמַרְתָּ בַּיּוֹם הַהוּא אוֹדְךָ ה' כִּי אָנַפְתָּ בִּי יָשֹׁב אַפְּךָ בְּאֻמּוֹת הָעוֹלָם וּתְנַחֲמֵנִי מֵהֶם, אֵימָתַי (תהלים יב, ט): כְּרֻם זֻלּוּת, לִכְשֶׁיְרוֹמֵם הַקָּדוֹשׁ בָּרוּךְ הוּא כֶּרֶם בָּזוּי בְּעוֹלָמוֹ, אֵין כַּרְמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא יִשְׂרָאֵל, שֶׁנֶּאֱמַר (תהלים ה, ז): כִּי כֶרֶם ה' צְבָאוֹת בֵּית יִשְׂרָאֵל וְאִישׁ יְהוּדָה נְטַע שַׁעֲשׁוּעָיו, אָמַר לוֹ רַבִּי נְחֶמְיָה עַד מָתַי אַתָּה עוֹקֵף עָלֵינוּ אֶת הַמִּקְרָא, אֶלָּא סָבִיב לַצַּדִּיקִים הָרְשָׁעִים מְהַלְּכִין, דִּכְתִיב: סָבִיב רְשָׁעִים יִתְהַלָּכוּן, הָא כֵיצַד בְּשָׁעָה שֶׁהָרְשָׁעִים עוֹלִין מִתּוֹךְ גֵּיהִנֹּם וְרוֹאִין אֶת הַצַּדִּיקִים יוֹשְׁבִים בְּשַׁלְוָה בְּתוֹךְ גַּן עֵדֶן, נַפְשָׁם מִתְמָעֶטֶת עֲלֵיהֶם, הֲדָא הוּא דִכְתִיב (תהלים קיב, י): רָשָׁע יִרְאֶה וְכָעַס, אֵימָתַי כְּרֻם זֻלּוּת, לִכְשֶׁיְרוֹמֵם הַקָּדוֹשׁ בָּרוּךְ הוּא מִצְווֹת בְּזוּיוֹת בָּעוֹלָם, מַה לְּךָ יוֹצֵא לִסָּקֵל, עַל שֶׁמַּלְתִּי אֶת בְּנִי. מַה לְּךָ יוֹצֵא לִשָּׂרֵף, עַל שֶׁשָּׁמַרְתִּי אֶת הַשַּׁבָּת. מַה לְּךָ יוֹצֵא לֵהָרֵג, עַל שֶׁאָכַלְתִּי מַצָּה. מַה לְּךָ לוֹקֶה בְּפַרְגּוֹל עַל שֶׁעָשִׂיתִי סֻכָּה, עַל שֶׁנָּטַלְתִּי לוּלָב, עַל שֶׁהִנַּחְתִּי תְּפִלִּין, עַל שֶׁהִטַּלְתִּי תְּכֵלֶת, עַל שֶׁעָשִׂיתִי רְצוֹן אַבָּא שֶׁבַּשָׁמַיִם, הֲדָא הוּא דִכְתִיב (זכריה יג, ו): וְאָמַר אֵלָיו מָה הַמַּכּוֹת הָאֵלֶּה, מַכּוֹת הָאֵלֶּה גָּרְמוּ לִי לְהֵאָהֵב לְאָבִי שֶׁבַּשָּׁמַיִם. דָּבָר אַחֵר, אֵימָתַי כְּרֻם זֻלּוּת, לִכְשֶׁיְפַרְסֵם הַקָּדוֹשׁ בָּרוּךְ הוּא כַּרְמָן שֶׁל מַמְזֵרִים, וּכְבָר פִּרְסְמָן עַל יְדֵי משֶׁה, שֶׁנֶּאֱמַר (ויקרא כד, יד): הוֹצֵא אֶת הַמְקַלֵּל.

“The son of an Israelite woman, and he was the son of an Egyptian man, went out among the children of Israel; and the son of the Israelite woman and an Israelite man fought in the camp. The son of the Israelite woman blasphemed the Name and cursed; they brought him to Moses. And the name of his mother was Shelomit, daughter of Divri, of the tribe of Dan” (Leviticus 24:10–11). “The son of an Israelite woman…went out” – Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda says: That is what is written: “Around the wicked will walk” (Psalms 12:9) – the righteous walk around the wicked. How so? When the righteous emerge from the Garden of Eden and see the wicked being judged in Gehenna, their soul is joyous within them. That is what is written: “They will emerge and see the corpses of the people who betray Me” (Isaiah 66:24). At that moment, they give praise and thanks to the Holy One blessed be He for the suffering that He inflicted upon them in this world. That is what is written: “You will say on that day: I thank You, Lord, that You were angry with me; Your wrath has turned against” (Isaiah 12:1) the nations of the world, and “You comfort me” (Isaiah 12:1) through them. When? “As lowliness is lifted up [kerum]” (Psalms 12:9) – when the Holy One blessed be He will exalt a lowly vineyard [kerem] in His world. The vineyard of the Holy One blessed be He is none other than Israel, as it is stated: “For the vineyard of the Lord of hosts is the house of Israel and the people of Judah, the plant of His delight” (Isaiah 5:7). Rabbi Neḥemya said to him: Until when are you going to distort the Bible for us? Rather, the wicked walk around the righteous, as it is written: “Around, the wicked will walk” (Psalms 12:9). How so? When the wicked ascend from Gehenna and see the righteous sitting tranquilly within the Garden of Eden, their soul diminishes within them. That is what is written: “The wicked one sees and is angered” (Psalms 112:10). When? “As lowliness is lifted up ” – when the Holy One blessed be He will exalt the mitzvot that are treated with contempt. ‘Why are you going out to be stoned?’ ‘Because I circumcised my son.’ ‘Why are you going out to be burned?’ ‘Because I observed Shabbat.’ ‘Why are you going out to be beheaded?’ ‘Because I ate unleavened bread.’ ‘Why are you being lashed with a whip?’ ‘Because I made a sukka, because I took a palm branch, because I donned phylacteries, because I placed sky-blue wool [on my garment], because I performed the will of my Father in Heaven.’ That is what is written: “One will say to him: What are those wounds?” (Zechariah 13:6). [He will answer:] ‘These wounds caused me to be beloved to my Father in Heaven.’ Another matter: When is “as lowliness is lifted up [kerum]” – when the Holy One blessed be He will publicize the origin [karman] of the mamzerim. They were already publicized by Moses, as it is stated: “Take out the blasphemer” (Leviticus 24:14).

Section 2ב׳

גַּם בְּמַדָּעֲךָ מֶלֶךְ אַל תְּקַלֵּל (קהלת י, כ), אָמַר רַבִּי אָבִין לֹא בַּמַּדָּע שֶׁנָּתַתִּי לְךָ יַתִּיר מִן הַבְּהֵמָה וְחַיָּה וְעוֹף תְּהֵא מְחָרֵף וּמְגַדֵּף לְפָנַי, בָּרָאתִי לְךָ שְׁתֵּי עֵינַיִם וְלָהּ שְׁתֵּי עֵינַיִם, לְךָ שְׁתֵּי אָזְנַיִם וְלָהּ שְׁתֵּי אָזְנַיִם, דִּמִּיתִיךָ לָהֶם, שֶׁנֶּאֱמַר (תהלים מט, כא): נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ, וְאֵין נִדְמֶה אֶלָּא שְׁתִיקָה, שִׁתַּקְתִּי מִפְּנֵי כְבוֹדְךָ, כַּמָּה טוֹבוֹת עָשִׂיתִי עִמְּךָ וְאֵין אַתָּה מֵבִין, שֶׁנֶּאֱמַר (תהלים מט, כא): אָדָם בִּיקָר וְלֹא יָבִין. דָּבָר אַחֵר, גַּם בְּמַדָעֲךָ, מֶלֶךְ שֶׁלְּפָנֶיךָ, אַל תְּקַלֵּל, (קהלת י, כ): וּבְחַדְרֵי מִשְׁכָּבְךָ, עָשִׁיר שֶׁלְּפָנֶיךָ אַל תְּקַלֵּל, (קהלת י, כ): כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל, אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר זֶה הָעוֹרֵב וְחָכְמַת טַיָּארִין, (קהלת י, כ): וּבַעַל כְּנָפַיִם יַגִּיד דָּבָר, רַבִּי לֵוִי אָמַר אָזְנַיִם לַדֶּרֶךְ וְאָזְנַיִם לַכֹּתֶל. דָּבָר אַחֵר, גַּם בְּמַדָעֲךָ, מֶלֶךְ שֶׁבְּדוֹרְךָ אַל תְּקַלֵּל, וּבְחַדְרֵי מִשְׁכָּבְךָ, עָשִׁיר שֶׁבְּדוֹרְךָ אַל תְּקַלֵּל, כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְדָוִד כָּךְ הָיִיתָ צָרִיךְ לוֹמַר (תהלים ו, יא): יֵבשׁוּ וְיִבָּהֲלוּ מְאֹד כָּל אֹיְבָי, מִי הָיָה אוֹיִבְךָ לֹא שָׁאוּל, לֹא כָּךְ כְּתִיב (תהלים יח, א): בְּיוֹם הִצִּיל ה' אוֹתוֹ מִכַּף כָּל אֹוֹיְבָיו וּמִיַּד שָׁאוּל, בְּאוֹתָהּ שָׁעָה אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם אַל תַּעֲלֶה אוֹתוֹ עָלַי זְדוֹנוֹת אֶלָּא שְׁגָגוֹת, הֲדָא הוּא דִכְתִיב (תהלים ז, א): שִׁגָּיוֹן לְדָוִד. דָּבָר אַחֵר, גַּם בְּמַדָעֲךָ מֶלֶךְ אַל תְּקַלֵּל, מַלְכּוֹ שֶׁל עוֹלָם אַל תְּקַלֵּל. וּבְחַדְרֵי מִשְׁכָּבְךָ אַל תְּקַלֵּל עָשִׁיר, עֲשִׁירוֹ שֶׁל עוֹלָם. כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל. אָמַר רַבִּי לֵוִי יֵשׁ קוֹל יוֹצֵא לְטוֹבָה וְיֵשׁ קוֹל לְרָעָה, לְטוֹבָה (דברים ה, כה): וַיִּשְׁמַע ה' אֶת קוֹל דִּבְרֵיכֶם בְּדַבֶּרְכֶם אֵלָי, מַהוּ (דברים ה, כה): הֵיטִיבוּ [כל] אֲשֶׁר דִּבֵּרוּ, רַבִּי חִיָּא בַּר אַדָא וּבַר קַפָּרָא, חַד אָמַר הֲטָבָה כַּהֲטָבַת נֵרוֹת, וְחַד אָמַר הֲטָבָה כַּהֲטָבַת הַקְטֹרֶת. יֵשׁ קוֹל לְרָעָה (דברים א, לד): וַיִּשְׁמַע ה' אֶת קוֹל דִּבְרֵיכֶם וַיִּקְצֹף וַיִּשָּׁבַע לֵאמֹר, אָמַר רַבִּי תַּחְלִיפָא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לָהֶם הוּא קִצָּפוֹן, וְלִי מָה אֲנִי קִצָּפוֹן, (תהלים צה, יא): אֲשֶׁר נִשְׁבַּעְתִּי בְאַפִּי, נִשְׁבַּעְתִּי בְאַפִּי וְחוֹזֵר אֲנִי בִּי, (תהלים צה, יא): אִם יְבֹאוּן אֶל מְנוּחָתִי, לִמְנוּחָה זוֹ אֵינָן בָּאִים אֲבָל בָּאִים הֵם לִמְנוּחָה אַחֶרֶת. רַבִּי לֵוִי בְּשֵׁם בַּר קַפָּרָא אָמַר מָשָׁל לְמֶלֶךְ שֶׁכָּעַס עַל בְּנוֹ וְגָזַר עָלָיו שֶׁלֹּא יִכָּנֵס עִמּוֹ לַפָּלָטִין, מֶה עָשָׂה הַמֶּלֶךְ עָמַד סָתְרֵיהּ וּבְנָיֵיהּ וְהִכְנִיס אֶת בְּנוֹ עִמּוֹ לַפָּלָטִין, נִמְצָא מְקַיֵם שְׁבוּעָתוֹ וּמַכְנִיס אֶת בְּנוֹ, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אֲשֶׁר נִשְׁבַּעְתִּי בְאַפִּי אִם יְבֹאוּן אֶל מְנוּחָתִי, לִמְנוּחָה זוֹ אֵין בָּאִין אֲבָל בָּאִין לִמְנוּחָה אַחֶרֶת. עַל כְּנָפַיִם יַגִּיד דָּבָר, אָמַר רַבִּי אָבִין בְּשָׁעָה שֶׁהָאָדָם הַזֶּה יָשֵׁן הַגוּף אוֹמֵר לַנְּשָׁמָה וְהַנְּשָׁמָה לַנֶּפֶשׁ וְהַנֶּפֶשׁ לַמַּלְאָךְ וְהַמַּלְאָךְ לַכְּרוּב וְהַכְּרוּב לְבַעַל כְּנָפַיִם וּבַעַל כְּנָפַיִם יַגִיד דָּבָר, לִפְנֵי מִי, לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם. דָּבָר אַחֵר, גַּם בְּמַדָעֲךָ מֶלֶךְ אַל תְּקַלֵּל, זֶה משֶׁה, דִּכְתִיב (דברים לג, ה): וַיְהִי בִישֻׁרוּן מֶלֶךְ. וּבְחַדְרֵי מִשְׁכָּבְךָ אַל תְּקַלֵּל עָשִׁיר, זֶה משֶׁה, וּמֵהֵיכָן הֶעֱשִׁיר משֶׁה, אָמַר רַבִּי חָנִין מַחְצָב שֶׁל סַנְפִּירִינוֹן בָּרָא לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּתוֹךְ אָהֳלוֹ וּמִשָּׁם הֶעֱשִׁיר, הֲדָא הוּא דִכְתִיב (שמות לד, א): פְּסָל לְךָ, הַפְּסֹלֶת שֶׁלְּךָ, בְּאוֹתָהּ שָׁעָה אָמַר משֶׁה (משלי י, כב): בִּרְכַּת ה' הִיא תַעֲשִׁיר. כִּי עוֹף הַשָּׁמַיִם, שֶׁטָּס כְּעוֹף וְעָלָה לַשָּׁמַיִם, וּבַעַל כְּנָפַיִם יַגִּיד דָּבָר, שֶׁהֻגַּד לְמשֶׁה מִסִּינַי (ויקרא כד, יד): הוֹצֵא אֶת הַמְקַלֵּל.

“Even in your thought do not curse a king” (Ecclesiastes 10:20) – Rabbi Avin said: Do not curse and blaspheme before Me with the intelligence that I granted you beyond that of the animal, beast, and bird. I created two eyes for you, and they have two eyes; you have two ears, and they have two ears. I made you similar to them, as it is stated: “He is comparable to animals, which perish [nidmu]” (Psalms 49:21). Nidme is nothing other than silence. I silenced them in your honor. How many favors have I performed for you, but you do not understand, as it is stated: “Man, in honor, does not understand” (Psalms 49:21). Another matter: “Even in your thought, do not curse a king” (Ecclesiastes 10:20) who is before you. “And in your bedrooms do not curse the wealthy” (Ecclesiastes 10:20) that is before you. “As the birds of the heavens will carry the sound” (Ecclesiastes 10:20) – Rabbi Yirmeya ben Elazar said: This is the raven and the art of bird divination. “And a winged creature will tell the matter” (Ecclesiastes 10:20) – Rabbi Levi said: There are ears on the road and ears to the wall. Another matter: “Even in your thought do not curse a king” (Ecclesiastes 10:20) who is in your generation. “And in your bedrooms do not curse the wealthy” (Ecclesiastes 10:20) that is in your generation. “As the birds of the heavens will carry the sound” (Ecclesiastes 10:20) – Rabbi Yehuda bar Simon said: The Holy One blessed be He said to David: ‘Should you have said this: “My enemies will be exceedingly ashamed and frightened” (Psalms 6:11)? Who was your enemy? Was it not Saul? Is it not written: “On the day the Lord saved him from the hands of all his enemies and from the hand of Saul” (Psalms 18:1)?’ At that moment, David said before the Holy One blessed be He: ‘Master of the universe, do not tally it among my intentional sins, but rather among my unwitting sins [shegagot].’ That is what is written: “A meditation [shigayon] by David” (Psalms 7:1). Another matter: “Even in your thought do not curse a king” (Ecclesiastes 10:20) – do not curse the King of the universe. “And in your bedrooms do not curse the wealthy” (Ecclesiastes 10:20) – the Wealthy One of the universe. “As the birds of the heavens will carry the sound” (Ecclesiastes 10:20) – Rabbi Levi said: There is a beneficial sound that emerges and a detrimental sound [that emerges]. A beneficial [sound]: “The Lord heard the sound of your words as you spoke to me, [and the Lord said to me: I heard the sound of the words of this people that they spoke to you; they did well in everything that they spoke]” (Deuteronomy 5:25). What is: “They did well [hetivu] in everything that they spoke”? Rabbi Ḥiyya bar Ada and bar Kappara: One said: It is like the preparation of [hatavat] the lamps, and one said: It is like the preparation of the incense. There is a detrimental sound: “The Lord heard the sound of your words, and He was enraged and took an oath, saying” (Deuteronomy 1:34). Rabbi Taḥlifa said: The Holy One blessed be He said: For them it is rage, but for Me, what rage is there? “That I took an oath in My wrath” (Psalms 95:11) – I took an oath in My wrath, but changed My mind. “That they would not come to My resting place” (Psalms 95:11) – they will not come to this resting place, but they will come to another resting place. Rabbi Levi said in the name of bar Kappara: This is analogous to a king who grew angry at his son and decreed that he shall not enter the palace with him. What did the king do? He stood and demolished it, rebuilt it, and brought his son into the palace with him. The result is that he observed his oath and brought in his son. So, the Holy One blessed be He said: “That I took an oath in My wrath that they would not come to My resting place” – they will not come to this resting place, but they will come to another resting place. “And a winged creature will tell the matter” (Ecclesiastes 10:20) – Rabbi Avin said: When a person is asleep, the body tells the soul [what it has done], the soul [tells it] to the spirit, the spirit to the angel, the angel to the cherub, the cherub to the winged creature, “and a winged creature will tell the matter”; before whom? Before the One who spoke and the world came into being. Another matter: “Even in your thought do not curse a king” (Ecclesiastes 10:20) – this is Moses, as it is written: “There was a king in Yeshurun” (Deuteronomy 33:5). “And in your bedrooms do not curse the wealthy” (Ecclesiastes 10:20) – this is Moses. From where did Moses become wealthy? Rabbi Ḥanin said: The Holy One blessed be He created a sapphire mine for him in his tent, and it is from there that he became wealthy. That is what is written: “Carve [pesol] for yourself [two tablets of stone]” (Exodus 34:1) – the waste [pesolet] shall be for you. At that moment, Moses said: The blessing of the Lord, it will make wealthy” (Proverbs 10:22). “As the birds of the heavens” (Ecclesiastes 10:20) – as he flew like a bird and ascended heavenward. “And a winged creature will tell the matter” (Ecclesiastes 10:20) – as it was told to Moses at Sinai: “Take out the blasphemer” (Leviticus 24:14).

Section 3ג׳

וַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית, מֵהֵיכָן יָצָא, רַבִּי לֵוִי אָמַר יָצָא מֵעוֹלָמוֹ, כְּמָה דְאַתְּ אָמַר (שמואל א יז, ד): וַיֵּצֵא אִישׁ הַבֵּנַיִם. רַבִּי בֶּרֶכְיָה אָמַר מִפָּרָשָׁה שֶׁל מַעְלָן יָצָא, אָמַר כְּתִיב (ויקרא כד, ה): וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ, דַּרְכּוֹ שֶׁל מֶלֶךְ לִהְיוֹת אוֹכֵל פַּת חַמָּה, שֶׁמָּא צוֹנֶנֶת, כְּהַהִיא דִּתְנִינַן תַּמָּן לֶחֶם הַפָּנִים אֵין נֶאֱכָל פָּחוּת מִתִּשְׁעָה וְלֹא יֶתֶר עַל אַחַד עָשָׂר, כֵּיצַד נֶאֱפָה בְּעֶרֶב שַׁבָּת וְנֶאֱכַל בְּשַׁבָּת, לְתִשְׁעָה. חָל לִהְיוֹת יוֹם טוֹב בְּעֶרֶב שַׁבָּת, נֶאֱכָל לַעֲשָׂרָה, שְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה נֶאֱכָל לְאַחַד עָשָׂר, כִּדְאִיתָא בְּתַנְחוּמָא. תָּנֵי רַבִּי חִיָּא מִפָּרָשַׁת יוּחֲסִין יָצָא, שֶׁבָּא לִטַּע אָהֳלוֹ בְּמַחֲנֵה דָן, אָמְרוּ לוֹ מַה לְּךָ לִטַּע אָהָלְךָ בְּמַחֲנֵה דָן, אָמַר לָהֶם מִבְּנוֹת דָּן אֲנִי, אָמְרוּ לוֹ כְּתִיב (במדבר ב, ב): אִישׁ עַל דִּגְלוֹ בְאֹתֹת לְבֵית אֲבֹתָם וְלֹא לְבֵית אִמּוֹתָם, נִכְנַס לְבֵית דִּינוֹ שֶׁל משֶׁה וְיָצָא מְחֻיָּב, עָמַד וְגִדֵּף.

“The son of an Israelite woman…went out” – from where did he go out? Rabbi Levi said: He went out of his world, just as it says: “The champion went out” (I Samuel 17:4). Rabbi Berekhya said: He went out of the previous portion and said: It is written: “You shall take fine flour and you shall bake it” (Leviticus 24:5). It is the way of a king to eat hot bread. Is it perhaps to eat cold? It is as we learned there: The showbread is eaten no fewer than nine days and no more than eleven days [after it is baked]. How so? It is baked on the day before Shabbat and eaten on [the following Shabbat], on the ninth [day from when it was baked]. If a Festival occurs on the day before Shabbat it is eaten on the tenth day. If the two festival days of Rosh HaShana occur it is eaten on the eleventh, as it appears in Tanḥuma. Rabbi Ḥiyya taught: He went out from the portion of the lineage. He sought to pitch his tent in the camp of Dan. They said to him: ‘What leads you to pitch your tent in the camp of Dan?’ He said to them: ‘I am from one of the daughters of Dan.’ They said to him: ‘It is written: “Each man by his banner with the insignias of his patrilineal house” (Numbers 2:2) – and not his matrilineal house.’ He entered the court of Moses and lost his case. He stood and blasphemed.