Creativity as Torah

(7) “The Lord spoke to Moses in the wilderness of Sinai” – why in the wilderness of Sinai? From here the Sages taught that the Torah was given with three elements: With fire, with water, and in the wilderness. With fire, from where is it derived? “Mount Sinai was all smoke, [because the Lord had descended upon it in fire]” (Exodus 19:18). In water, from where is it derived? It is as it is stated: “Indeed, the heavens dripped, indeed, the clouds dripped water” (Judges 5:4).9The verse is a reference to the giving of the Torah. In the wilderness, from where is it derived? “The Lord spoke to Moses in the wilderness of Sinai.” Why was it given with these three elements? It is, that just as these are free for all mankind, so, matters of Torah are free, as it is stated: “Ho, everyone who is thirsty go to water” (Isaiah 55:1).10“Incline your ear and go to Me; take heed and your soul will live” (Isaiah 55:3), a reference to Torah, is written two verses later.
Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – it is, that anyone who does not render himself like a wilderness, accessible to all, is unable to acquire wisdom and the Torah. That is why it is stated: “In the wilderness of Sinai.”

(1) Moses received the Torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.

who wagered with each other and said: Anyone who will go and aggravate Hillel to the point that he reprimands him, will take four-hundred zuz. One of them said: I will aggravate him. That day that he chose to bother Hillel was Shabbat eve, and Hillel was washing the hair on his head. He went and passed the entrance to Hillel’s house and in a demeaning manner said: Who here is Hillel, who here is Hillel? Hillel wrapped himself in a dignified garment and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. Hillel said to him: Ask, my son, ask. The man asked him: Why are the heads of Babylonians oval? He was alluding to and attempting to insult Hillel, who was Babylonian. He said to him: My son, you have asked a significant question. The reason is because they do not have clever midwives. They do not know how to shape the child’s head at birth. That man went and waited one hour, a short while, returned to look for Hillel, and said: Who here is Hillel, who here is Hillel? Again, Hillel wrapped himself and went out to greet him. Hillel said to him: My son, what do you seek? The man said to him: I have a question to ask. He said to him: Ask, my son, ask. The man asked: Why are the eyes of the residents of Tadmor bleary [terutot]? Hillel said to him: My son, you have asked a significant question. The reason is because they live among the sands and the sand gets into their eyes. Once again the man went, waited one hour, returned, and said: Who here is Hillel, who here is Hillel? Again, he, Hillel, wrapped himself and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. He said to him: Ask, my son, ask. The man asked: Why do Africans have wide feet? Hillel said to him: You have asked a significant question. The reason is because they live in marshlands and their feet widened to enable them to walk through those swampy areas. That man said to him: I have many more questions to ask, but I am afraid lest you get angry. Hillel wrapped himself and sat before him, and he said to him: All of the questions that you have to ask, ask them. The man got angry and said to him: Are you Hillel whom they call the Nasi of Israel? He said to him: Yes. He said to him: If it is you, then may there not be many like you in Israel. Hillel said to him: My son, for what reason do you say this? The man said to him: Because I lost four hundred zuz because of you. Hillel said to him: Be vigilant of your spirit and avoid situations of this sort. Hillel is worthy of having you lose four hundred zuz and another four hundred zuz on his account, and Hillel will not get upset. The Sages taught: There was an incident involving one gentile who came before Shammai. The gentile said to Shammai: How many Torahs do you have? He said to him: Two, the Written Torah and the Oral Torah. The gentile said to him: With regard to the Written Torah, I believe you, but with regard to the Oral Torah, I do not believe you. Convert me on condition that you will teach me only the Written Torah. Shammai scolded him and cast him out with reprimand. The same gentile came before Hillel, who converted him and began teaching him Torah. On the first day, he showed him the letters of the alphabet and said to him: Alef, bet, gimmel, dalet. The next day he reversed the order of the letters and told him that an alef is a tav and so on. The convert said to him: But yesterday you did not tell me that. Hillel said to him: You see that it is impossible to learn what is written without relying on an oral tradition. Didn’t you rely on me? Therefore, you should also rely on me with regard to the matter of the Oral Torah, and accept the interpretations that it contains. There was another incident involving one gentile who came before Shammai and said to Shammai: Convert me on condition that you teach me the entire Torah while I am standing on one foot. Shammai pushed him away with the builder’s cubit in his hand. This was a common measuring stick and Shammai was a builder by trade. The same gentile came before Hillel. He converted him and said to him: That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study. There was another incident involving one gentile who was passing behind the study hall and heard the voice of a teacher who was teaching Torah to his students and saying the verse: “And these are the garments which they shall make: A breastplate, and an efod, and a robe, and a tunic of checkered work, a mitre, and a girdle” (Exodus 28:4). The gentile said: These garments, for whom are they designated? The students said to him: For the High Priest. The gentile said to himself: I will go and convert so that they will install me as High Priest. He came before Shammai and said to him: Convert me on condition that you install me as High Priest. Shammai pushed him with the builder’s cubit in his hand. He came before Hillel; he converted him. Hillel said to him, to the convert: Is it not the way of the world that only one who knows the protocols [takhsisei] of royalty is appointed king? Go and learn the royal protocols by engaging in Torah study. He went and read the Bible. When he reached the verse which says: “And the common man that draws near shall be put to death” (Numbers 1:51), the convert said to Hillel: With regard to whom is the verse speaking? Hillel said to him: Even with regard to David, king of Israel. The convert reasoned an a fortiori inference himself: If the Jewish people are called God’s children, and due to the love that God loved them he called them: “Israel is My son, My firstborn” (Exodus 4:22), and nevertheless it is written about them: And the common man that draws near shall be put to death; a mere convert who came without merit, with nothing more than his staff and traveling bag, all the more so that this applies to him, as well. The convert came before Shammai and told him that he retracts his demand to appoint him High Priest, saying: Am I at all worthy to be High Priest? Is it not written in the Torah: And the common man that draws near shall be put to death? He came before Hillel and said to him: Hillel the patient, may blessings rest upon your head as you brought me under the wings of the Divine Presence. The Gemara relates: Eventually, the three converts gathered together in one place, and they said: Shammai’s impatience sought to drive us from the world; Hillel’s patience brought us beneath the wings of the Divine Presence. The Gemara continues discussing the conduct of the Sages, citing that Reish Lakish said: What is the meaning of that which is written: “And the faith of your times shall be a strength of salvation, wisdom, and knowledge, the fear of the Lord is his treasure” (Isaiah 33:6)? Faith; that is the order of Zera’im, Seeds, in the Mishna, because a person has faith in God and plants his seeds (Jerusalem Talmud). Your times; that is the order of Moed, Festival, which deals with the various occasions and Festivals that occur throughout the year. Strength; that is the order of Nashim, Women. Salvations; that is the order of Nezikin, Damages, as one who is being pursued is rescued from the hands of his pursuer. Wisdom; that is the order of Kodashim, Consecrated Items. And knowledge; that is the order of Teharot, Purity, which is particularly difficult to master. And even if a person studies and masters all of these, “the fear of the Lord is his treasure,” it is preeminent. With regard to the same verse, Rava said: After departing from this world, when a person is brought to judgment for the life he lived in this world, they say to him in the order of that verse: Did you conduct business faithfully? Did you designate times for Torah study? Did you engage in procreation? Did you await salvation? Did you engage in the dialectics of wisdom or understand one matter from another? And, nevertheless, beyond all these, if the fear of the Lord is his treasure, yes, he is worthy, and if not, no, none of these accomplishments have any value. There is a parable that illustrates this. A person who said to his emissary: Bring a kor of wheat up to the attic for me to store there. The messenger went and brought it up for him. He said to the emissary: Did you mix a kav of ḥomton, a preservative to keep away worms, into it for me? He said to him: No. He said to him: If so, it would have been preferable had you not brought it up. Of what use is worm-infested wheat? Likewise, Torah and mitzvot without the fear of God are of no value. On a related note, the Gemara cites a halakha that was taught in the school of Rabbi Yishmael: A person who sells wheat may, ab initio, mix a kav of ḥomton into a kor of grain and need not be concerned that by selling it all at the price of grain he will be guilty of theft, as the kav of ḥomton is essential for the preservation of the wheat. Rabba bar Rav Huna said: Any person who has Torah in him but does not have

(1) “Let him kiss me with the kisses of his mouth, for your love is better than wine” (Song of Songs 1:2).
“Let him kiss me with the kisses of his mouth,” where was it stated? Rabbi Ḥinena bar Pappa said: It was stated at the sea, as it is stated: “To a mare in Pharaoh’s chariots [I have likened you my love]” (Song of Songs 1:9).
Rabbi Yuda ben Rabbi Simon said: It was stated at Sinai, as it is stated: “The song of songs” [hashirim]; the song that was recited by the singers [hashorerim], as it is stated: “First the singers [hasharim] and then the musicians” (Psalms 68:26).63This psalm is understood as referring to the giving of the Torah, and therefore the fact that the verse “let him kiss me” is introduced as a song indicates that it was stated at the giving of the Torah. It was taught in the name of Rabbi Natan: The Holy One blessed be He in the glory of His greatness recited it, as it is stated: “The song of songs that is Solomon’s [lishlomo]”—the King [of Whom it may be stated that] peace [shalom] is His.” Rabban Gamliel says: The ministering angels recited it;64At the giving of the Torah. “the song of songs,” the song that was recited by the supernal singers [sharim]. Rabbi Yoḥanan said: It was stated in Sinai, as it is stated: “Let him kiss me from the kisses of his mouth.”65This is where the Holy One blessed be He spoke to the Israelites with His mouth.
Rabbi Meir says: It was stated in the Tent of Meeting, and he derives it from this verse: “Awake, north, and come, south, [blow upon my garden, that its spices will spread. Let my beloved come to his garden and eat his delicious fruits]” (Song of Songs 4:16). “Awake, north,” this is the burnt offering that is slaughtered in the north [side of the Temple Courtyard]; “and come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden,” this is the Tent of Meeting; “its spices will spread,” this is the incense of the spices. “Let my beloved come to his garden,” this is the Divine Presence; “and eat his delicious fruits,” these are the offerings.
The Rabbis say: [It was stated] in the Permanent House [the Temple]. The Rabbis, too, derive it from this verse. “Awake, north,” this is the burnt offering that is slaughtered in the north; “and come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden,” this is the Permanent House; “its spices will spread,” this is the incense of the spices. “Let my beloved come to his garden,” this is the Divine Presence; “and eat his delicious fruits,” these are the offerings. The Rabbis say that all the others, too, all of it was stated regarding the Eternal House.66The verses preceding Song of Songs 4:16 also refer to the Temple. Rabbi Aḥa said: The verse of “a canopy bed” (Song of Songs 3:9) and those that follow it. The Rabbis67Those who interpret Song of Songs 3:9–4:16 as referring to the Tabernacle rather than the Temple. render it an introduction to: “It was on the day that Moses concluded [setting up the Tabernacle]” (Numbers 7:1).68See Bemidbar Rabba 12:4 and Shir HaShirim Rabba 3:9.
In the opinion of Rabbi Ḥinena bar Pappa, who said that it was stated at the sea, [Israel said:] Let Him rest the Divine Spirit upon us and we will recite many songs.69This is the meaning of the verse “Let him kiss me with the kisses of his mouth.” In the opinion of Rabban Gamliel, who said the ministering angels stated it, [they were saying:] Let Him give us of the kisses that He kissed his children.70May God show us the affection He has shown Israel through the giving of the Torah. In the opinion of Rabbi Meir, who said it was stated at the Tent of Meeting, [the meaning is:] Let Him send down fire and receive His offerings. In the opinion of Rabbi Yoḥanan, who said it was stated at Sinai, [the meaning is:] Let Him give us kisses from inside His mouth.71Let Him give us more mitzvot and share deep insights into the Torah. That is what is written: “Let him kiss me with the kisses of his mouth.”

(2) Another matter, “let him kiss me with the kisses of his mouth,” Rabbi Yoḥanan said: An angel would take the utterance from before the Holy One blessed be He,72This is referring to the Ten Commandments. each and every utterance, and circulate them before each and every Israelite and say to him: ‘Do you accept this utterance upon yourself? There are such and such laws in it, there are such and such punishments in it, there are such and such decrees in it, and so many commandments, and so many a fortiori inferences, there are such and such rewards in it.’ The Israelite would say to him: ‘Yes.’ [The angel] would then say to him: ‘Do you accept the divinity of the Holy One blessed be He?’ And he would say to him: ‘Yes, yes.’ Immediately he would kiss him on his mouth; that is what is written: “You have been shown in order to know [that the Lord, He is God]” (Deuteronomy 4:35), by means of an agent.
The Rabbis say: The utterance itself would circulate before each and every Israelite, and say to him: ‘Do you accept me upon yourself? There are such and such commandments in me, there are such and such laws in me, there are such and such punishments in me, there are such and such decrees in me, there are such and such commandments in me, and there are such and such a fortiori inferences in me, there are such and such rewards in me.’ He would say to it: ‘Yes, yes.’ Immediately, the utterance would kiss him on his mouth, [and it would appear] as a scholar and teach him Torah. That is what is written: “Lest you forget the matters that your eyes saw” (Deuteronomy 4:9). Matters [devarim] that your eyes saw; how the utterance [dibur] would speak to you.
Another matter, “lest you forget the matters,” Israel heard two commandments from the mouth of the Holy One blessed be He. Rabbi Yehoshua ben Levi said: The reason of the Rabbis is that after all the commandments,73After the Ten Commandments were given at Sinai. it is written: “You speak with us and we will hear” (Exodus 20:16).74The Israelites said this to Moses. The implication is that until that time, God himself had been speaking to them. What does Rabbi Yehoshua ben Levi do with it? He disagrees, because there is no chronological order in the Torah. Perhaps “you speak with us and we will hear” was stated only after two or three commandments.
Rabbi Azarya – Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Yehoshua ben Levi, adopted his approach – said: It is written: “Moses commanded us the Torah” (Deuteronomy 33:4). The whole Torah in its entirety is six hundred and thirteen commandments. In terms of numerical value, Torah totals six hundred and eleven mitzvot,75The word Torah is spelled tav, which is four hundred, vav, which is six, resh, which is two hundred, and heh, which is five, for a total of six hundred and eleven. which Moses spoke to us; however, anokhi and lo yihye lekha76The first two of the Ten Commandments. we did not hear from the mouth of Moses, but rather, from the mouth of the Holy One blessed be He; that is: “Let him kiss me with the kisses of his mouth.”
How did the utterance emerge from the mouth of the Holy One blessed be He? Rabbi Shimon ben Yoḥai and the Rabbis, Rabbi Shimon ben Yoḥai says: It teaches that the utterance would emerge from the right of the Holy One blessed be He, to the left of Israel, and then circumvent the Israelite camp, which was eighteen mil by eighteen mil and then circumvent from the right of Israel to the left of the Holy One blessed be He. The Holy One blessed be He would receive it in His right and inscribe it on the tablet,77The utterance is portrayed as emerging from God’s right side, encircling the Israelite camp, and returning to God’s left side, from which it would be passed to His right side and He would engrave it. and its sound carried from one end of the earth to the other, to uphold what is stated: “The voice of the Lord hews flames of fire” (Psalms 29:7).
The Rabbis say: Is there a left side On High? But is it not written: “Your right, Lord, is glorious in strength; Your right hand, Lord” (Exodus 15:6)?78The left hand represents the attribute of justice, but at the time of the giving of the Torah, and at the time of the splitting of the sea, which is the context of this verse, God acted purely with the attribute of mercy (Maharzu). Rather, the utterance would emerge from the mouth of the Holy One blessed be He, from His right to the right of Israel, and then circumvent the Israelite camp, eighteen mil by eighteen mil, and then circumvent from the right of Israel to the right of the Holy One blessed be He.79Thus, the utterance encircled the Israelite camp from behind and in front, before returning to God’s right side. The Holy One blessed be He would receive it in His right hand and inscribe it on the tablet, and its sound carried from one end of the earth to the other, to uphold what is stated: “The voice of the Lord hews flames of fire” (Psalms 29:7).
Rabbi Berekhya said: Rabbi Ḥelbo taught me: The utterance itself was inscribed on its own, and when it was inscribed its sound went from one end of the earth to the other, as it is stated: “The voice of the Lord hews flames of fire” (Psalms 29:7). I said to Rabbi Ḥelbo: ‘But is it not written: “Written with the finger of God”’ (Exodus 31:18)? He said to me: ‘Strangler, did you think to strangle me?’80Do you think to refute me with proof from an explicit verse? I said to him: ‘What, then, is [the meaning of] what is written: “Tablets of stone written with the finger of God”?’ He said to me: ‘Like a student who is writing and his master steadies his hand.’
Rabbi Yehoshua ben Levi and the Rabbis, Rabbi Yehoshua says: Israel heard two commandments from the mouth of the Holy One blessed be He: Anokhi and lo yihye lekha; that is what is written: “Let him kiss me with the kisses [mineshikot] of his mouth” and not all of the kisses.81The term mineshikot can be translated “some of the kisses.” The Rabbis say: Israel heard all the commandments from the mouth of the Holy One blessed be He. Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: The reason of the Rabbis is as it is written: “They said to Moses, "You speak to us and we will hear” (Exodus 20:16).82This statement appears after the conclusion of all of the Ten Commandments. What does Rabbi Yehoshua ben Levi do with this [verse]? He disagrees because there is no chronological order in the Torah. Perhaps “you speak with us and we will hear” was stated after only two or three commandments.
Rabbi Azarya – Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Yehoshua ben Levi adopted his approach – said: It is written: “Moses commanded us the Torah” (Deuteronomy 33:4). The whole Torah in its entirety is six hundred and thirteen commandments. In terms of numerical value, Torah totals six hundred and eleven mitzvot [that] Moses spoke to us; however, anokhi and lo yihye lekha we did not hear from the mouth of Moses, but rather, from the mouth of the Holy One blessed be He.

(3) Rabbi Yoḥanan interpreted the verse as regarding the Israelites when they ascended Mount Sinai.83Rabbi Yoḥanan interpreted the verse “let him kiss me with the kisses of his mouth” as referring to when the Israelites arrived at Mount Sinai before the giving of the Torah. [This is analogous] to a king who sought to take a wife, well-born and of distinguished lineage. He sent a messenger to her, who spoke to her [and proposed marriage]. She said: ‘I am not worthy to be even his maidservant;84This means she is agreeing to marry him. however, I wish to hear it from his mouth.’ When that messenger returned to the king his face was glad, but his conversation was not comprehensible to the king.85The messenger was glad that the woman had agreed to marry the king, but embarrassed to report that hearing the king’s proposal only from the messenger was insufficient for her, and therefore he did not clearly communicate her response. The king, who was clever, said: From the fact that his face is glad, apparently she accepted, but his conversation is not comprehensible to me, so apparently she said: I want to hear it from his mouth. So too, Israel is the well-born woman, the messenger is Moses, the king is the Holy One blessed be He. At that moment: “Moses returned the statement of the people to the Lord” (Exodus 19:8). Why, then, does the [next] verse state: “Moses related the statement of the people to the Lord” (Exodus 19:9)? Because it is stated: “Behold, I am coming to you in a thickness of cloud, so that the people will hear while I speak with you, and they will believe also in you forever. Moses related the statement of the people to the Lord” (Exodus 19:9).86In this verse God indicated that He would not speak directly to the people, but rather He would speak to Moses, and Moses would speak to the people. [Moses] said to Him: ‘This is what they demanded.’87Moses told God that the people wanted Him to speak directly to them. He said to [Moses]: ‘Does one listen to a baby [and give him] everything he asks?’ Rabbi Pinḥas [said] in the name of Rabbi Levi: The proverb says: One who was bitten by a snake, a rope frightens him. So too, Moses said: ‘Yesterday,88When God appeared to him at the burning bush. because I said to Him: “But they will not believe me (Exodus 4:1),” I received my just deserts through them; now what can I do for them?’89Moses had been punished previously for indicating to God that he thought they would not believe God had spoken to him. Therefore he was fearful of relaying their request for God to speak directly to them.
Rabbi Shimon ben Yoḥai taught: This is what they demanded: They said: ‘We wish to see the glory of our King.’ Rabbi Pinḥas [said] in the name of Rabbi Levi: It was revealed before the Holy One blessed be He that Israel is destined to exchange His glory for that of another, as it is stated: “They exchanged their glory” (Psalms 106:20). [God agreed to speak to them] so that they would not say: ‘Had He shown us His glory and His greatness, we would have believed in Him. Now that He did not show us His glory and His greatness, we do not believe in Him.’ [This is] to uphold what is stated: “Do not enter into judgment with your servant, [for no living man will be justified before You]” (Psalms 143:2).

(4) Rabbi Yudan in the name of Rabbi Yuda bar Rabbi Simon, Rabbi Yehuda, and Rabbi Neḥemya. Rabbi Yehuda says: At the moment that Israel heard: “I am the Lord your God” (Exodus 20:2), Torah study was affixed in their heart and they would study and would not forget. They came to Moses and said: ‘Moses our master, you become an intermediary between us, as it is stated: "You speak to us and we will hear” (Exodus 20:16), “Now, why shall we die? (Deuteronomy 5:22). What benefit would there be in our demise?’ They reverted to studying and forgetting. They said: ‘Just as Moses is flesh and blood and transient, so, too, his teaching is transient.’ Immediately, they returned and came to Moses and said to him: ‘Moses our master, if only He would appear to us a second time. If only “let him kiss me with the kisses of his mouth.” If only Torah study will be affixed in our heart as it was.’ He said to them: ‘This will not [happen] now, but [it will occur] in the future, as it is written: “I will place My Torah within them and on their heart I will write it”’ (Jeremiah 31:32).
Rabbi Neḥemya said: At the moment that Israel heard: “You shall not have [other gods before Me]” (Exodus 20:3), the evil inclination was uprooted from their heart. They came to Moses and said: ‘Moses our master, you become an intermediary between us, as it is stated: "You speak to us and we will hear” (Exodus 20:16). “Now, why shall we die? (Deuteronomy 5:22). What benefit would there be in our demise?’ Immediately, the evil inclination returned to its place. They returned and came to Moses and said to him: ‘Moses our master, if only He would appear to us a second time. If only “let him kiss me with the kisses of his mouth.”’ He said to them: ‘This will not [happen] now, but it [will occur] in the future, as it is written: “I will remove the stone heart from your flesh”’ (Ezekiel 36:26).

(5) Rabbi Azarya, and some say Rabbi Elazar, Rabbi Yosei ben Rabbi Ḥanina, and the Rabbis, Rabbi Elazar says: This is analogous to a king who had a wine cellar. One came, the first guest; he poured him a cup and gave it to him. The second came, and he poured him a cup and gave it to him. When the king’s son came, he gave him the entire cellar. So too, Adam, the first man, was commanded with seven commandments.90The commentaries write that the text should state “six commandments,” as the midrash goes on to list only six. This is also consistent with the text of Bereshit Rabba 16:6 (see Matnot Kehuna). That is what is written: “The Lord God commanded the man, saying: From all the trees in the Garden you shall eat” (Genesis 2:16). “He commanded [vaytzav],” this is [the prohibition against] idol worship, just as you say: “Because he willingly followed an order [tzav]” (Hosea 5:11).91In this verse, the prophet is expressing that the kingdom of Israel is oppressed because of the sin of idolatry. “The Lord,” this is [the prohibition against] blaspheming the name, as it is stated: “One who blasphemes the name of the Lord shall surely die” (Leviticus 24:16). “God [Elohim],” this is [the commandment to appoint] judges, as it is stated: “The statement of the two of them shall come to the judges [elohim]” (Exodus 22:8). “The man,” this is [the prohibition against] bloodshed, as it is written: “One who spills the blood of the man [by man shall his blood be shed]” (Genesis 9:6). “Saying,” these are forbidden sexual relations, as it is stated: “Saying: If a man divorces his wife and she goes from him [and becomes another man’s wife, may he return to her again?]” (Jeremiah 3:1). “From all the trees in the Garden,” this is robbery, as it is written: “[Did you eat] from the tree that I commanded you [not to eat?]” (Genesis 3:11).
Noah, [the prohibition against eating] a limb [detached] from a living animal was added for him, as it is written: “But flesh with its life, its blood [you shall not eat]” (Genesis 9:4). Abraham was commanded regarding circumcision. Isaac inaugurated it on the eighth day.92Isaac was the first to have been circumcised on the eighth day of his life (see Genesis 21:4). Jacob [was commanded] regarding the [prohibition against eating the] sciatic nerve, as it is stated: “Therefore, the children of Israel shall not eat the sciatic nerve” (Genesis 32:33). Judah [was commanded] regarding [levirate marriage with] a childless sister-in-law, as it is stated: “Judah said to Onan: Consort with your brother's wife, and consummate levirate marriage with her” (Genesis 38:8). [The children of] Israel [were commanded] regarding all the positive commandments and the negative commandments.
Rabbi Yosei ben Rabbi Ḥanina and the Rabbis say: This is analogous to a king who would distribute provisions to his troops by means of dukes, governors, and commanders. When his son came, he gave it to him directly.93Similarly, God gave the commandments to Adam and Noah without direct and public Divine revelation, but He gave the Torah to Israel with direct and public Divine revelation. Rabbi Yitzḥak says: This is analogous to a king who was partaking of fine pastry; when his son came, he gave it to him directly.94He shared the fine royal pastry with his son, and gave it to him directly. So too, God gave Israel the Divine Torah, and did so through direct revelation. The Rabbis say: This is analogous to a king who was partaking of slices [of food]; when his son came, he gave it to him directly.95The king gave his son a slice of food from his own plate. Some say that he took it from his mouth and gave it to him, as it is stated: “For the Lord grants wisdom; from His mouth are knowledge and understanding” (Proverbs 2:6).
Rabbi Abahu, and some say Rabbi Yehuda, and Rabbi Neḥemya, Rabbi Neḥemya said: [This is analogous to] two friends who were engaged in a halakhic matter. This one says the source of the halakha and that one says the source of the halakha.96Each one provided a source for his opinion as to the halakhic conclusion in the matter under discussion. The Holy One blessed be He says: ‘Their passion comes from Me.’97Their commitment to arrive at the true halakha is for the sake of Heaven, and therefore, are the words of the living God (see Eiruvin 13b). Rabbi Neḥemya explains the meaning of the phrase: “Let him kiss me [yishakeni] with the kisses of his mouth” as related to “their passion” [shukeyotehon]. Rabbi Yehuda said: Even the vanity that emerges from his mouth,98Even if those discussing the halakhic matter are mistaken in their analysis and claims. as it is stated: “Job opens his mouth in vanity” (Job 35:16), the Holy One blessed be He said: ‘His passion is from Me.’
The Rabbis say: The souls of these are destined to be taken with a kiss. Rabbi Azarya said: We find that the soul of Aaron was taken only with a kiss; that is what is written: “Aaron the priest ascended Mount Hor at the command of [al pi] God and he died there” (Numbers 33:38).99The midrash interprets the phrase al pi according to its literal meaning, such that the verse states “with the mouth of God,” meaning with a Divine kiss. From where is it derived that the soul of Moses [also departed with a kiss]? As it is stated: “Moses, servant of the Lord, died there…at the command of [al pi] God” (Deuteronomy 34:5). From where is it derived that [the soul of] Miriam [departed with a kiss]? As it is written: “Miriam died there” (Numbers 20:1). Just as “there” that is written below, was with the mouth of God, so, too, here, it is the same, but it is improper to state it explicitly.100Since the word “there” appears regarding the death of Moses, who died with a kiss, the use of the term “there” regarding the death of Miriam implies that she died in the same manner. However, the verse did not state this explicitly regarding Miriam because it would have been improper to indicate the kiss regarding a woman (see Bava Batra 17a). The rest of the righteous, from where is it derived? It is as it is stated: “Let him kiss me from the kisses of his mouth.” If you engaged in matters of Torah that kiss your lips, ultimately, everyone will kiss you on the mouth.101So too, God will collect your soul with a Divine kiss (Midrash HaMevoar).
Another matter, “let him kiss me [yishakeni] with the kisses”—He will arm me, He will purify me, He will cleave to me.102All of these are connoted by the word yishakeni, as the midrash will explain. Yishakeni, He will arm me, from what is written: “Armed [noshekei] with bows, right-handed and left-handed” (I Chronicles 12:2). Rabbi Shimon bar Naḥman said: Matters of Torah were likened to weapons. Just as these weapons serve their owners in times of war, so, too, matters of Torah serve one who exerts sufficient effort in their study. Rabbi Ḥana bar Aḥa cites it from here: “Exaltation of God [is in their throats, and a double-edged [pifiyot] sword is in their hand]” (Psalms 149:6); just as this sword cuts with both its edges,103It can thereby save the life of its owner on two planes. so too, Torah provides life in this world and life in the World to Come.
Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: The Torah that was stated by one mouth [peh] is stated by many mouths [piyot].104This is based on the verse from Psalms cited above, which compares Torah to a double-edged [pifiyot] sword. Originally it was stated to Israel by Moses, and then all of the children of Israel spoke about it. Similarly, throughout the generations, when a scholar teaches a Torah insight, it is later repeated by his students (Maharzu). Rabbi Neḥemya said: Two Torahs were stated, one oral and one written.105This is a continuation of the previous statement. The written Torah is stated in one matter, compared to one mouth, whereas the oral Torah, which was not given with one exact text, is communicated in different forms by different people. This is comparable to a plurality of mouths (Maharzu). The Rabbis say: They decree on the supernal, and they perform, on the earthly, and they perform.106The Sages have multiple mouths in the sense of multiple audiences, as the angels and human beings both observe their decrees. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The reason of the Rabbis is as it is written: “As there were princes of sanctity and princes of God” (I Chronicles 24:5). “Princes of sanctity,” these are the ministering angels, as it is written: “I profaned the princes of sanctity” (Isaiah 43:28). “Princes of God, these are Israel, as it is written in their regard: “I said: You are divine” (Psalms 82:6), as they decree on the heavenly, and they perform, on the earthly, and they perform, when they conduct themselves in purity.
Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—let him purify me, like a person who causes two pools to meet [mashik] each other and unites them,107If there is not enough water in one or both of the pools to serve as a ritual bath, which purifies, joining them together can allow them to serve in this capacity. as it is stated: “Like the meeting [mashak] of cascading pools he joins it” (Isaiah 33:4).
Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—yishakeni, He will cleave to me, as it is stated: “The sound of the wings of the creatures would touch [mashikot] one another” (Ezekiel 3:13). Alternatively, “let him kiss me with the kisses of his mouth,” He will put forth for me the sound of kisses108He will speak to me lovingly. from His mouth.

(6) “…for your love is better than wine” (Song of Songs 1:2). We learned there (Mishna Avoda Zara 2:5): Rabbi Yishmael asked Rabbi Yehoshua as they were walking on the way: ‘Why did [the Sages] prohibit the cheese of the gentiles?’ [Rabbi Yehoshua] said to him: ‘Because they curdle it with the stomach contents of an animal carcass.’ He said to [Rabbi Yehoshua]: ‘But are the stomach contents of a burnt offering not more stringent than the stomach contents of an animal carcass, yet they said that a priest who is broad minded109He is not particular about what he eats. swallows it raw.’ What is, swallows it raw? He gulps it down. Rabbi Shimon ben Lakish said: They rendered it like a tainted cup; he may not benefit, but he is not liable for misuse of consecrated items.110Thus, if one eats the stomach contents of a consecrated animal, one is not liable for misuse of a consecrated item. This proves that it is not considered a food item, therefore its consumption is not a normal act of eating. Similarly, the stomach contents of an unslaughtered animal carcass should not be considered a food item, and should not render the cheese non-kosher. [Rabbi Yishmael] said to him:111In the mishna, this is stated as a response to a second explanation given by Rabbi Yehoshua for the prohibition of eating the cheese of gentiles: They curdle it in the stomach contents of animals that have been slaughtered as an idolatrous sacrifice. ‘If so, why did they not prohibit benefit from it?’ [Rabbi Yehoshua] diverted his attention to another matter. He said to him: ‘Yishmael, my brother, how do you read it? For Your love [dodekha] is better than wine, or your love [dodayikh] [is better] than wine?’112Do you think that the term “your love” is stated in the masculine form [dodekha], indicating that it is being stated by the woman, representing Israel, to the man, representing God, or is it stated in the feminine form [dodayikh], indicating that it is stated by the man, representing God, to the woman, representing Israel. Rabbi Yishmael answered that it is vocalized dodayikh, in the feminine. He said to him: ‘The matter is not so, as its counterpart teaches in its regard: “Your oils [shemanekha] have a goodly fragrance”’ (Song of Songs 1:3).113Just as this verse is in the masculine, so, too, the previous verse, which is the verse under discussion, is also in the masculine.
Why did he not reveal it to him?114Why did he divert his attention rather than answering his question? Rabbi Yonatan said: It is because they had prohibited it only recently,115When the Sages issue a decree, for the first year they do not reveal the reason behind it, so that people will accept the decree without questioning its rationale. and Rabbi Yishmael was young. Rabbi Shimon ben Ḥalafta and Rabbi Ḥagai in the name of Rabbi Shmuel bar Naḥman [said]: It is written: “Lambs [kevasim] will be for your garments” (Proverbs 27:26). Kevashim, concealed items, is written.116The word, as written, can be read either kevasim or kevashim. When your students are young, conceal matters of Torah from them. When they grow and become Torah scholars, reveal the secrets of Torah to them. Rabbi Shimon ben Yoḥai taught: “These are the ordinances that you shall place [tasim] before them” (Exodus 21:1), just as this treasure [sima] is not revealed to every person, the same is true of matters of Torah.
Rav Huna raised a question and Rabbi Ḥama bar Ukva posed a difficulty:117Some suggest that the text should read: Rav Huna, citing Rabbi Hama bar Ukva, posed a difficulty (Etz Yosef). If he sought to divert him, he should have diverted him from the five verses in the Torah that require resolution.118In each of these cases there are two phrases, and it is unclear whether a particular word which appears at the border of the two belongs to the first or second phrase. These are they: “se’et” (Genesis 4:7); “cursed” (Genesis 49:7);119Does “cursed” belong to the previous verse: “And with their will they hamstrung an ox that is cursed” or does it belong to the beginning of this verse: “Cursed is their wrath, as it is fierce”? “tomorrow” (Exodus 17:9);120Is it “Go out and battle Amalek tomorrow” or is it “Tomorrow I will stand at the top of the hill”? “crafted like almonds” (Exodus 25:34);121Is it “four cups crafted like almonds,” or is it “like almonds are its knobs and flowers”? “arise” (Deuteronomy 31:16).122Is it “you will lie with your ancestors and arise,” or is it “this people will arise and it will stray”? Is it, “if you do well you will receive forgiveness [se’et],” or is it “you will bear your sin [se’et] if you do not do well”? Rabbi Tanḥuma said: I have another: “The sons of Jacob came from the field when they heard” or “when they heard [the men were saddened] and they came from the field” (Genesis 34:7). Rabbi Yitzḥak said: It is written: “And the Lord commanded me” (Deuteronomy 4:14); there are matters that He said to me myself, and there are matters that He told me to say to my children.123Some matters of Torah are meant to publicized to all, and others are meant to be communicated only to those who are worthy. Rabbi Eila said: There are matters that one seals [meshikin]124This is derived from yishakeni. Rabbi Yehoshua raised this verse to Rabbi Yishmael in order to allude to the fact that not everything is meant to be publicized (Matnot Kehuna). in one’s mouth.
How so? One verse says: “I store Your saying in my heart, so as not to sin against You” (Psalms 119:11), and one verse says: “With My lips I have recounted all the ordinances of Your mouth” (Psalms 119:13). In what sense can both these verses coexist? Rather, as long as Ira HaYa’iri, David’s mentor, was alive, “I store Your saying in my heart”; when he departed, “with my lips I have recounted.”125David did not publicize halakhic matters during the lifetime of his teacher because a disciple is prohibited from issuing halakhic rulings in the presence of his teacher (Eruvin 63a).

(7) Another matter, “as your love [dodekha] is better than wine”; matters of Torah are similar to each other, they are companions to one another, they are close to each other, just as you say: “Or his uncle [dodo] or his cousin” (Leviticus 25:49).126Just as the term dod indicates a familial relationship, that of an uncle (dodo, his dod, means his uncle), the term dodekha, “your dod,” in the verse, indicates a close relationship. This is interpreted as referring to matters of Torah, which are close to each other in the sense that one passage sheds light on another. “However, a spring, or cistern, a gathering of water, [shall be pure]” (Leviticus 11:36), [yet] render food susceptible to impurity, as it is stated: “But if water shall be placed on a seed […it shall be unclean for you]” (Leviticus 11:38).127This verse teaches the law that food items become susceptible to impurity only if they have already come into contact with water or another liquid. One might have thought that a pool of water that can render an impure item pure, such as those mentioned in verse 36, would not render food items susceptible to impurity. The juxtaposition of the verses teaches that the water referred to in verse 38 includes even the types of water in verse 36, and although these pools of water can render an impure item pure, they also render food items susceptible to impurity. This is an example of how one verse can shed light on another.
Shimon bar Abba [said] in the name of Rabbi Yoḥanan: The words of the scribes128The Oral Law transmitted by the Sages, as well as rabbinic ordinancs. are as dear as matters of Torah. What is the reason? “Your palate is like fine wine” (Song of Songs 7:10).129The palate represents that which is stated by the Sages, while wine represents what emerges directly from the grape, a metaphor for the written Torah. The scholars [said] in the name of Rabbi Yoḥanan: The words of the scribes are dearer than matters of Torah, as it is stated: “Your palate is like fine wine.”
One who says there are no phylacteries, which contradicts matters of Torah, is exempt;130One who denies the existence of the commandment to don phylacteries does not assume the status of a rebellious elder, as one who disputes matters written explicitly in the Torah is not considered an elder. [one who says they have] five compartments, which adds to the words of the scribes, is liable.131The head phylactery has four compartments, each with a small scroll upon which a passage from the Torah is written. This is part of the Oral Law given to Moses at Sinai. An elder who claims there are five compartments would attain the status of a rebellious elder, who is executed (see Deuteronomy 17:12). Thus, one who contravenes matters transmitted by the Sages is punished more severely than one who contradicts the Written Torah.
Rabbi Abba bar Kahana in the name of Rabbi Yehuda ben Pazi derived it from this:132From the following statement, which is from the Mishna (Berakhot 1:3). Rabbi Tarfon said: I was [once] coming on the road and I stopped and reclined to recite Shema in accordance with the statement of Beit Shammai. I endangered myself due to armed robbers.133Rabbi Tarfon endangered himself by stopping his travels in order to recite Shema in a reclining position, as required by Beit Shammai for the evening Shema. The Sages responded to him that he deserved to lose his life for violating the opinion of Beit Hillel, which does not require reclining for Shema. You see, had he refrained from reciting it, he would have merely violated a positive command. Now that he recited it, he is liable to lose his life; that is: The words of the scribes are dearer than matters of Torah.
Rabbi Ḥanina son of Rabbi Ada said in the name of Rabbi Tanḥum bar Aḥa: They are more stringent than matters of Torah and prophecy; it is written: “Do not preach, they preach” (Micah 2:6). This is analogous to a king who sent his officials to the provinces. Regarding one, he wrote: If he shows you my seal and my insignia, trust him, but if not, do not trust him. Regarding the other one, he wrote: Even if he does not show you my seal and my insignia, trust him. So too, regarding prophecy, it is written: “If a prophet will arise in your midst” (Deuteronomy 13:2).134It is only when the truth of his prophecy is proven that the people are commanded to obey him. Regarding words of the scribes, it is written: “On the basis of the Torah that they will instruct you” (Deuteronomy 17:11); “that the Torah will instruct you” is not written here, but rather, “that they will instruct you.” “And the judgment that they will say to you, [you shall do;] you shall not deviate from the matter that they will tell you, right or left” (Deuteronomy 17:11) – [if they tell you that] the right is the right and the left is the left, heed them; and even if they tell you that the right is the left and that the left is the right.

(8) Another matter, “as your love is better than wine”—matters of Torah were analogized to water, to oil, to honey, and to milk. To water, “ho, everyone who is thirsty, go to water” (Isaiah 55:1); just as water [extends] from one end of the earth to the other, as it is written: “To the One who spreads the earth over the water” (Psalms 136:6), so too, Torah, [extends] from one end of the earth to the other, as it is stated: “Its measure is longer than the earth” (Job 11:9). Just as water provides life to the world, as it is stated: “A garden spring, a well of living water” (Song of Songs 4:15), so too, Torah provides life to the world, as it is stated: “They are life for those who find them” (Proverbs 4:22), and it is written: “Go, purchase and eat” (Isaiah 55:1).135This phrase is interpreted as referring to Torah, and comparing it to food, which sustains life. Just as water is from the heavens, as it is stated: “At the sound of his placement of plenteous water in the heavens” (Jeremiah 10:13), so too, Torah is from the heavens, as it is stated: “That I spoke to you from the heavens” (Exodus 20:19). Just as water [rains down] with thunderous sound, as it is stated: “The voice of the Lord is on the water” (Psalms 29:3), so too, the Torah [was given] with thunderous sound, as it is stated: “It was on the third day when it was morning, there was thunder and lightning” (Exodus 19:16). Just as water restores the soul, as it is stated: “God split the hollow that was in Lehi, [and water emerged from it. He drank, and his spirit returned]” (Judges 15:19), so too, Torah: “The Torah of the Lord is complete, restoring the soul” (Psalms 19:8). Just as water purifies a person from impurity, as it is stated: “I will sprinkle pure water upon you, and you will be purified” (Ezekiel 36:25), so too, Torah purifies the impure from his impurity, as it is stated: “The words of the Lord are pure words” (Psalms 12:7). Just as water purifies the body, as it is stated: “He shall immerse his flesh in water [and become pure]” (Leviticus 14:9), so too, Torah purifies the body, as it is stated: “Your saying is extremely pure” (Psalms 119:140).
Just as water covers the nakedness of the sea, as it is stated: “As the water covers the seabed” (Isaiah 11:9), so too, Torah covers the nakedness of Israel, as it is stated: “Love covers all transgressions” (Proverbs 10:12). 136The Torah renders those who engage in it beloved to God. Just as water descends drop by drop but becomes streams upon streams, so too, Torah, a person studies two halakhot today and two tomorrow, until he becomes a flowing stream. Just as water, if a person is not thirsty, it is not pleasant for his body, so too, Torah, if one does not exhaust himself [in its study], it is not pleasant for his body. Just as water forsakes an elevated place and goes to a low place, so too, Torah forsakes one who is arrogant and cleaves to one who is self-effacing. Just as water is not preserved in vessels of silver and gold, but rather, in the lowliest of the vessels, so too, Torah is preserved only in one who renders himself like an earthenware vessel. Just as regarding water, a great man is not ashamed to say to his inferior: ‘Give me water to drink,’ so too, in matters of Torah, a great man is not ashamed to say to his inferior: ‘Teach me one chapter, one matter, one verse, or even one letter.’ Just as water, when a person does not know how to sail on it, he will ultimately capsize, so too, in matters of Torah, if a person does not know how to navigate them and to issue rulings in them, ultimately, he will capsize.
Rabbi Ḥanina of Caesarea said: Just as water is drawn to gardens, orchards, lavatories, and bathhouses, could it be that the same is true of matters of Torah? The verse states: “For the ways of the Lord are straight” (Hosea 14:10). Rabbi Ḥama bar Ukva said: Just as water causes the plants to grow, so too, matters of Torah cause anyone who exerts himself sufficiently in their study to grow.
If so, just as water becomes spoiled and foul in the jug, is the same true regarding matters of Torah? The verse states: “[better than] wine”—just as wine, the longer it ages in the jug it improves, so too matters of Torah, the longer they age in the body of a person, the greater they become. If so, just as water is not recognizable in the body, is the same true regarding matters of Torah? The verse states: “Wine”—just as wine is recognizable in the body, so too, matters of Torah are recognizable in the body. [People] motion, point, and say: ‘This is a Torah scholar.’ If so, just as water does not cause the heart to rejoice, is the same true of matters of Torah? The verse states: “Wine”—just as wine causes the heart to rejoice, as it is stated: “Wine will cause the heart of a person to rejoice” (Psalms 104:15), so too, matters of Torah cause the heart to rejoice, as it is stated: “The precepts of the Lord are upright, causing the heart to rejoice” (Psalms 19:9).
If so, just as wine is sometimes harmful to the head and the body, is the same true regarding matters of Torah? The verse states “oil” (Song of Songs 1:3) just as oil is pleasant for the head and the body, so too, matters of Torah are pleasant for the head and the body, as it is stated: “Your word is a lamp to my feet” (Psalms 119:105). If so, just as oil is bitter at its outset and sweet at its culmination, is the same true regarding matters of Torah? The verse states: “Honey and milk” (Song of Songs 4:11); just as they are sweet, so too, matters of Torah are sweet, as it is stated: “Sweeter than honey” (Psalms 19:11). If so, just as honey has waste,137This is a reference to the wax of the honeycomb, and to the elements that are found mixed in with honey before it is purified. is the same true regarding matters of Torah? The verse states: “Milk,” just as milk is pure, so too, matters of Torah are pure, as it is written: “Gold and glass cannot equal it” (Job 28:17). If so, just as milk is bland, is the same true regarding matters of Torah? The verse states: “Honey and milk.” Just as honey and milk when they are mixed do not harm the body, so it is with matters of Torah, as it is stated: “It will be healing for your navel” (Proverbs 3:8), “as they are life for those who find them” (Proverbs 4:22).
Another matter, “as your love is better,” these are the patriarchs; “than wine,” these are the princes.
Alternatively, “as your love is better,” these are the offerings; “than wine,” these are the libations. Rabbi Ḥanina said: Had Moses known how beloved the offerings would be when the Israelites performed that deed,138The sin of the Golden Calf. he would have sacrificed all the offerings in the Torah. Instead, he ran to the merit of the patriarchs, as it is stated: “Remember Abraham, Isaac, and Jacob your servants” (Exodus 32:13).
Another matter, “as your love is better,” these are the Jewish people; “than wine [yayin],” these are the gentiles; yod, ten, yod, ten, nun, fifty, the seventy nations,139The numerical value of yod is ten and of nun is fifty, such that the numerical value of the word yayin (yod-yod-nun) is seventy, which corresponds to the seventy nations of the world. to teach you that Israel is more beloved to the Holy One blessed be He than all the nations.

(16) “One silver dish” (Numbers 7:19), the prince of Issachar came and presented an offering in the name of the Torah, because they loved the Torah more than all the tribes did, as it is stated: “From the children of Issachar, possessors of understanding of the times, [to know what Israel should do; their leaders were two hundred, and all their brethren at their command]” (I Chronicles 12:33). What is “of the times”? Rabbi Tanḥuma said: To perform matters in a timely fashion. Rabbi Yosei says: For intercalations. “To know what Israel should do” – on what day they should observe the festivals. “Their leaders were two hundred” – these are the two hundred heads of the Sanhedrin that the tribe of Issachar produced. “And all their brethren at their command” – as others would agree to the halakha in accordance with their opinion. And it says: “[Issachar….] He bent his shoulder to bear” (Genesis 49:14–15), as they would bear the yoke of Torah. “And he became an indentured servant” (Genesis 49:15), as anyone who would err in halakha, they would ask the tribe of Issachar regarding it, and they would explain it to them.
“Silver dish,” corresponding to the Torah, that is called bread, as it is stated: “Come, partake of my bread” (Proverbs 9:5). And it is stated regarding the showbread: “You shall craft its dishes and its ladles” (Exodus 25:29), and we learned: The dishes were molds, as they would shape the showbread with molds.
“Its weight one hundred and thirty” (Numbers 7:19), go out and calculate twenty-four books of the written Torah, and eighty of mishna, that begin with mem: “From when [me’ematai] does one recite shema…” (Berakhot 1:1), and ends with mem: “The Lord will bless his people with peace” (Okatzin 3:12). Mem is forty and mem is forty, that is eighty;56Since the sum of the first letter in the Mishna and the last letter in the Mishna is 80, the number 80 represents the oral law. that is one hundred and four, the result of the tally of the written Torah and the Oral Torah. Alternatively, the beginnings of the six orders of Mishna, the tally of the first letters total eighty. Go out and calculate: mem of “me’ematai” (Berakhot 1:1), from the order of Zera’im; yod of “yetziot haShabbat” (Shabbat 1:1), from the order of Moed; ḥet of “ḥamesh esre nashim” (Yevamot 1:1), from the order of Nashim; alef of “arba’a avot nezikin” (Bava Kama 1:1), from the order of Yeshuot;57Also known as Nezikin. kaf of “kol hazevaḥim” from the order of Kodashim; alef of “avot hatuma” from the order of Teharot, equals eighty.58Mem – 40, + yod – 10, + ḥet – 8, + alef – 1, + kaf – 20, + alef – 1 = 80. From here [we see] that the written Torah and the Oral Torah total a tally of one hundred and four. The Torah was given after the twenty-six generations that were from Adam until Moses, by means of whom the Torah was given. That is one hundred and thirty; therefore, the weight of the dish was one hundred and thirty.
“One silver basin [mizrak]” (Numbers 7:19), corresponding to the Torah, that is likened to wine, as it is stated: “Drink of the wine that I mixed” (Proverbs 9:5). Because wine is typically drunk from a bowl [mizrak], just as it says: “Who drink from wine bowls [mizrekei]” (Amos 6:6), that is why he brought a basin. “Seventy shekels, in the sacred shekel” (Numbers 7:19), why? Just as the numerical value of wine [yayin] is seventy,59Yod – 10 + yod – 10 + nun – 50 = 70. thus there are seventy aspects to the Torah.
Why is “one” stated regarding the dish? It is corresponding to the Torah, that must be one, just as it says: “One Torah and one law shall be for you” (Numbers 15:16). Why is “one” stated regarding the dish? It is because the matters of the written Torah and the matters of the Oral Torah were all given from one shepherd; all were said by one God to Moses from Sinai. Why were they of silver? It is corresponding to the Torah, in whose regard it is stated: “The sayings of the Lord are pure sayings, like silver purified in the furnace….” (Psalms 12:7).
“Both of them full [mele’im] of high quality flour” (Numbers 7:19), the Bible and the Mishna are complementary [mele’im], as one does not contradict the other. “High quality flour,” just as it says: “Venofet tzufim” (Psalms 19:11), like fine quality flour that floats [tzafa] atop the sieve [nafa]. “Mixed with oil” (Numbers 7:19), this is the Torah, that must be mixed with good deeds, like that which we learned: Torah study is best with good deeds, as effort at both causes sin to be forgotten.60 Mishna Avot 2:2. That is, “as a meal offering” (Numbers 7:19), as at that moment he provides satisfaction for his Creator; when a person engages in Torah study, and is a performer of good deeds, and protects himself from sin.
“One gold ladle, ten shekels, full of incense” (Numbers 7:20).
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:21).
“One goat as a sin offering” (Numbers 7:22).
“And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Netanel son of Tzuar” (Numbers 7:23).
“One …ladle [kaf]” (Numbers 7:20), corresponding to the tablets that were written at the hand61The word kaf can also mean hand. of the Holy One blessed be He, just as it says: “The tablets were the work of God and the writing was the writing of God…” (Exodus 32:16). “Gold…ten shekels” (Numbers 7:20), these are the Ten Commandments that were written on the tablets, just as it says: “He inscribed on the tablets like the first inscription” (Deuteronomy 10:4). “Gold,” just as it says: “His hands are rods of gold” (Song of Songs 5:14), and it says: “They are more desirable than gold…” (Psalms 19:11). “Full of incense” (Numbers 7:20), as the six hundred and thirteen mitzvot are mixed in them. Likewise, you find that there are six hundred and thirteen letters from: “I am…” (Exodus 20:2), until “…or anything that is your neighbor’s” (Exodus 20:14),62The verses cited encompass the entirety of the Ten Commandments, from the first word of the first commandment to the last word of the tenth commandment. corresponding to the six hundred and thirteen mitzvot, and seven additional ones, corresponding to the seven days of Creation, teaching you that the whole world was created only due to the merit of the Torah. That is “full of incense [ketoret],” as, if you replace the letter kof with dalet on the basis of the at bash gar dak63The cipher is alphabet-based. At refers to exchanging the first letter of the alphabet, aleph, with the last letter, tav. Bash means exchange the second letter, bet, with the penultimate letter, shin. And so on. substitution cipher,64The letter kof is replaced by the letter dalet. the numerical value of the word after doing so is six hundred and thirteen.65Dalet – 4 + tet – 9 + reish – 200 + tav – 400 = 613.
Another matter, “full of incense,” as between each and every commandment that was written on the tablets, the portions and the details of the Torah were written. This accords with what Ḥananya son of the brother of Rabbi Yehoshua said: “His hands are rods of [gelilei] gold [zahav]” (Song of Songs 5:14), these are the Two Tablets of the Covenant, in whose regard it is written: “Written with the finger of God” (Exodus 31:18; Deuteronomy 9:10). “Gelilei zahav” – what are these waves [galim]? Just as between one great wave and another great wave there are small waves, so, between each and every commandment, the portions of the Torah were written, and its precise details.
“One young bull” (Numbers 7:21), corresponding to the priests; “one ram” (Numbers 7:21), corresponding to the Levites. “One lamb” (Numbers 7:21), corresponding to the Israelites, as all of them received the Torah at Sinai, “One goat as a sin offering” (Numbers 7:22), corresponding to the proselytes who are destined to convert, and that were there [at Sinai], as all of them are worthy, as it is stated: “That a man shall perform and live by them” (Leviticus 18:5) – Priest, Levites, and Israelites are not stated, but rather, “a man [haadam]". It teaches that even an idolater who converts and engages in Torah study is the equivalent of a High Priest.
“And for the peace offering, two cattle” (Numbers 723), corresponding to the two Torahs, the Bible and the Mishna, as anyone who examines and slaughters his inclination in order to perform everything that is written in them, he effects dual peace; peace on High and peace below, as it is stated: “Then He will strengthen my stronghold, will make peace for me, peace He will make for me” (Isaiah 27:5).
“Five rams, five goats, five sheep in their first year” (Numbers 7:23), corresponding to three verses relating to the Torah, and alluding to the six orders of the Mishna. Each consists of two passages, and each and every passage contains five words. These are they: “The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord can be trusted, making the simpleton wise. The precepts of the Lord are upright, causing the heart to rejoice; the mitzvot of the Lord are clear, enlightening the eyes. Fear of the Lord is pure, enduring forever; the judgments of the Lord are true and righteous together” (Psalms 19:8–10). This is why they sacrificed these three species of offerings as peace offerings. It is corresponding to the three verses that contain allusions to the six orders of Mishna. This is in accordance with that which Rabbi Tanḥuma said: “The Torah of the Lord is perfect, restoring the soul,” this is the order of Nashim, which cautions the person to separate from forbidden relations in order to spare him from death, just as it says: “Her feet go down to death…” (Proverbs 5:5). And it says: “All who come to her will not return, and they will not attain the paths of life” (Proverbs 2:19), and it says: “To save you from a strange woman” (Proverbs 2:16). “The testimony of the Lord can be trusted, making the simpleton wise,” this is the order of Zera’im, as a person believes in the life of this world and sows. “The precepts of the Lord are upright, causing the heart to rejoice,” this is the order of Mo’ed, which contains all the festivals, in whose regard it is written: “You shall rejoice on your festivals” (Deuteronomy 16:14). "The mitzvot of the Lord are clear, enlightening the eyes,” this is the order of Kodashim, which enlightens the eyes to distinguish between the non-sacred and the consecrated. “Fear of the Lord is pure, enduring forever,” this is the order of Teharot, as it distinguishes between impurity and purity. “The judgments of the Lord are true and righteous together,” this is the order of Nezikin, which contains most civil laws. This is why they sacrificed five from each and every species; it is corresponding to the five words written regarding each and every order. Why were five words written regarding each and every order? It corresponds to the Torah, that is five books, to teach you that they are the essence of the Torah. Why is the name of the Holy One blessed be He written regarding each and every order? It is because He attests in their regard, that from His mouth He told them to Moses, just as He said the five books of the Torah.
“This was the offering of Netanel…” (Numbers 7:23), when the Holy One blessed be He saw that he presented his offering corresponding to the orders of the Torah, He began lauding his offering: “This was the offering of Netanel son of Tzuar.”