וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר. יְלַמְּדֵנוּ רַבֵּנוּ, מִי שֶׁאָכַל וְלֹא נָטַל יָדָיו, מַה יְּהֵא חַיָּב. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, נְטִילַת יָדַיִם לִפְנֵי הַמָּזוֹן רְשׁוּת, לְאַחַר הַמָּזוֹן חוֹבָה. מַעֲשֶׂה בְּחֶנְוָנִי מִיִּשְׂרָאֵל, שֶׁהָיָה מְבַשֵּׁל בָּשָׂר טָהוֹר וּבְשַׂר חֲזִיר וּמוֹכֵר, שֶׁלֹּא יַרְגִּישׁוּ בּוֹ שֶׁהוּא יְהוּדִי. וְכָךְ הָיָה מִנְהָגוֹ, כָּל מִי שֶׁנִּכְנָס לַחֲנוּתוֹ וְלֹא נָטַל יָדָיו, יוֹדֵעַ הָיָה שֶׁהוּא נָכְרִי וְנוֹתֵן לְפָנָיו בְּשַׂר חֲזִיר. וְכָל מִי שֶׁנּוֹטֵל יָדָיו וּמְבָרֵךְ, יוֹדֵעַ שֶׁהוּא יְהוּדִי וּמַאֲכִילוֹ בָּשָׂר טָהוֹר. פַּעַם אַחַת נִכְנַס יְהוּדִי לֶאֱכֹל שָׁם וְלֹא נָטַל יָדָיו, הָיָה סָבוּר בּוֹ שֶׁהוּא נָכְרִי, נָתַן לְפָנָיו בְּשַׂר חֲזִיר. אָכַל וְלֹא בֵּרֵךְ. בָּא לַעֲשׂוֹת עִמּוֹ חֶשְׁבּוֹן עַל הַפַּת וְעַל הַבָּשָׂר, וּבְשַׂר חֲזִיר נִמְכָּר בְּיֹקֶר. אָמַר לוֹ: יֵשׁ לִי עָלֶיךָ כָּךְ וְכָךְ מִן בָּשָׂר שֶׁאָכַלְתָּ, שֶׁחֲתִיכָה נִמְכָּר עֲשָׂרָה מָנֶה. אָמַר לוֹ: אֶתְמוֹל אָכַלְתִּי אוֹתָהּ בִּשְׁמֹנָה, הַיּוֹם אַתָּה רוֹצֶה מִמֶּנִּי עֲשָׂרָה. אָמַר לוֹ: זוֹ שֶׁאָכַלְתָּ הַיּוֹם שֶׁל חֲזִיר הִיא. כֵּיוָן שֶׁאָמַר לוֹ כָּךְ, עָמְדוּ שַׂעֲרוֹתָיו, נִבְהַל וְנֶחְפַּז. אָמַר לוֹ בְּצִנְעָה, יְהוּדִי אֲנִי וְנָתַתָּ לִי בְּשַׂר חֲזִיר. אָמַר לוֹ: תִּפַּח רוּחֲךָ, כְּשֶׁרָאִיתִי שֶׁאָכַלְתָּ בְּלֹא נְטִילַת יָדַיִם וּבְלֹא בְּרָכָה, הָיִיתִי סָבוּר שֶׁאַתָּה נָכְרִי, מִכָּאן שָׁנוּ חֲכָמִים, מַיִם הָרִאשׁוֹנִים הֶאֱכִילוּ בְּשַׂר חֲזִיר. מַיִם אַחֲרוֹנִים הָרְגוּ אֶת הַנֶּפֶשׁ מַעֲשֶׂה בָּאָדָם אֶחָד שֶׁאָכַל קִטְנִיּוֹת וְלֹא נָטַל יָדָיו, יָרַד לַשּׁוּק וְיָדָיו מְטֻנָּפוֹת מִן הַקִּטְנִיּוֹת. רָאָה אוֹתוֹ חֲבֵרוֹ הָלַךְ וְאָמַר לְאִשְׁתּוֹ, אָמַר לִי בַּעֲלֵךָ, סִימָן שֶׁאָכַל עַכְשָׁו קִטְנִיּוֹת, שַׁגְּרִי לוֹ אוֹתָהּ טַבַּעַת. נָתְנָה לוֹ. אַחַר שָׁעָה בָּא בַּעֲלָהּ, אָמַר לָהּ: הֵיכָן הַטַּבַּעַת. אָמְרָה לוֹ: בָּא פְּלוֹנִי בַּסִּימָנִים שֶׁלְּךָ וּנְתַתִּיהָ לוֹ. נִתְמַלֵּא חֵמָה עָלֶיהָ וַהֲרָגָהּ. לְפִיכָךְ אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לַבְּרָכָה, כָּל מִי שֶׁאֵינוֹ נוֹטֵל יָדָיו אַחַר הַמָּזוֹן, כְּאִלּוּ הוֹרֵג נֶפֶשׁ. לְכָךְ הִזְהִיר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל, שֶׁלֹּא לִפְשֹׁעַ אֲפִלּוּ בְּמִצְוֹת קַלּוֹת, שֶׁנֶּאֱמַר: כִּי לֹא דָּבָר רֵק הוּא מִכֶּם (דברים לב, מז). אֲפִלּוּ דְּבַר מִצְוָה שֶׁאַתָּה רוֹאֶה אוֹתָהּ רֵיקָה וְקַלָּה, בָּהּ חַיִּים וַאֲרִיכוּת יָמִים, דִּכְתִיב: וּבַדָּבָר הַזֶּה תַּאֲרִיכוּ יָמִים עַל הָאֲדָמָה (שם). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אִם שְׁמַרְתֶּם מִצְוֹתַי, אֲנִי מַפִּיל שׂוֹנְאֵיכֶם לִפְנֵיכֶם, שֶׁנֶּאֱמַר: לוּ עַמִּי שׁוֹמֵעַ לִי יִשְׂרָאֵל בִּדְרָכַי יְהַלֵּכוּ, כִּמְעַט וְגוֹ' (תהלים פא, יד-טו). כֵּיוָן שֶׁרָאָה בִּלְעָם הֵיאַךְ יִשְׂרָאֵל מְשַׁמְּרִין אֶת הַמִּצְוֹת הַקַּלּוֹת, אָמַר מִי יוּכַל לְקַלֵּל אֶת אֵלּוּ, שֶׁהֵן מְשַׁמְּרִין מִצְוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וּשְׁמוֹ גָּלוּף בָּהֶן. ה' אֱלֹהָיו עִמּוֹ. הַמְקַלְּלוֹ, מְקַלֵּל לְעַצְמוֹ, שֶׁשְּׁמוֹ מְשֻׁתָּף בָּהֶן. הִתְחִיל הוֹפֵךְ לִמְשָׁלִים, שֶׁנֶּאֱמַר: וַיִּשָּׂא מְשָׁלוֹ. זֶה שֶׁאָמַר הַכָּתוּב: מְבָרֵךְ רֵעֵהוּ בְּקוֹל גָּדוֹל בַּבֹּקֶר הַשְׁכֵּם קְלָלָה תֵּחָשֵׁב לוֹ (משלי כז, יד). כְּשֶׁבָּא בִּלְעָם לְקַלֵּל אֶת יִשְׂרָאֵל, עִקֵּם הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת לְשׁוֹנוֹ וְהִתְחִיל לְבָרֵךְ, שֶׁנֶּאֱמַר: וְלֹא אָבָה ה' אֱלֹהֶיךָ לִשְׁמֹעַ אֶל בִּלְעָם וְיַהֲפֹךְ ה' אֱלֹהֶיךָ לְךָ אֶת הַקְּלָלָה לִבְרָכָה (דברים כג, ו). נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא כֹּחַ בְּקוֹלוֹ וְקוֹלוֹ הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, כְּדֵי שֶׁיִּשְׁמְעוּ הָאֻמּוֹת שֶׁהוּא מְבָרְכָן. עַל בִּלְעָם נֶאֱמַר, מְבָרֵךְ רֵעֵהוּ בְּקוֹל גָּדוֹל וְגוֹ', שֶׁנֶּאֱמַר: לְכָה אִיעָצְךָ, וְהָרַג עֶשְׂרִים וְאַרְבָּעָה אֶלֶף, אֵין קְלָלָה כָּזוֹ! (Numb. 24:3:) “So he took up his theme and said.”76These words also appear in Numb. 23:7, 18; 24:15, 20, 21, 23, but the context of this verse certainly fits the sense of the midrash. Let our master instruct us:77Yelammedenu rabbenu. When these words appear at the beginning of a section along with the response, “Thus have our masters taught…,” they commonly introduce a new parashah. In the case of one who eats without washing his hands, what penalty will he incur?78Numb. R. 20:21. Thus have our masters taught: Washing hands before the meal is an option; after the meal it is an obligation.79Hul. 105a, but not in the Mishnah. It once happened that there was an Israelite shopkeeper who would cook [and sell] both clean meat and pork, so that they would not notice that he was a Jew. Now his custom was this: Whenever anyone came into his shop and did not wash his hands, he knew that he was a foreigner and he would set pork before him; but whenever anyone washed his hands and recited the blessing, he knew that he was a Jew and would serve him clean meat. Once a certain Jew came in to eat there but did not wash his hands. Thinking that he was a foreigner, he set pork before him. He ate without saying the blessing. When he came to settle the account with him for the bread and for the meat, the pork was expensively priced. He said to him, “I have such and such against you over the meat which you have eaten, for the slice is worth ten manah.”80Gk.: mna. He said to him, “Yesterday I ate it for eight. Now today you want ten!” He said to him, “This which you ate is from a hog.” When he said this to him, his hair stood on end, for he became terrified and afraid. He said to him privately, “I am a Jew and you have given me pork!” He said to him, “A curse upon you! When I saw that you ate without washing your hands and without a blessing, I thought that you were a foreigner.” Hence the sages have said, “The [omission of the] first water (before the meal) caused him to serve him pork; [the neglect of] the latter water (after the meal) took a life.”81Yoma 83b; Hul. 106a. [The second part of the previous statement is due to] a story about a certain person who ate pulse without washing his hands. When he went down to the marketplace, his hands were filthy from the pulse. When an acquaintance of his saw him, he went and said to his wife, “Your husband has mentioned as a token82Siman. Gk.: semeion. to you [of my authenticity] that he has just now eaten pulse.83I.e., the fact that he knew what his friend had just eaten would be evidence of his having spoken with him. Send him that ring.” [So] she gave it to him. After a time her husband came. He said to her, “Where is the ring?” She said to him, “So and so came with your tokens, and I gave it to him.” Becoming filled with rage, he arose and killed her. Therefore the sages have said, “Whoever does not wash his hands after the meal is like one who takes a life.” Therefore, the Holy One, blessed be He, has warned Israel not to transgress even insignificant commandments, as stated (in Deut. 32:47), “For it (the Torah) is no empty thing for you, [in that it is your very life].” Even some commandment that you consider to be empty and insignificant has within it life and length of days, as stated (in Deut. 32:47, cont.), “and through this thing you will lengthen your days upon the land.” The Holy One, blessed be He, said to Israel, “If you keep My commandments, I will cast down your enemies before you,” as stated (in Ps. 81:14-15), “O that my people would listen to Me, that Israel would walk in My ways. Then I would virtually [subdue their enemies…].” When Balaam saw how Israel observed [even] the insignificant commandments, he said, “Who can curse these people, when they observe commandments and when His name is engraved upon them.” (Numb. 23:21:) “The Lord their God is with them.” Whoever curses them curses himself, because His name is joined with them.”84I.e., the name El (“God”) forms part of the name Israel. He began turning to oracles, as stated (in Numb. 24:3), “So he took up his theme” This text is related (to Prov. 27:14), “Whoever rises early in the morning to bless his neighbor in a loud voice shall have it reckoned to him as a curse.” When Balaam came to curse Israel, the Holy One, blessed be He, diverted his tongue, so that he began to bless. It is so stated (in Deut. 23:6), “But the Lord your God did not want to heed Balaam; so the Lord your God turned the curse into a blessing for you.” The Holy One, blessed be He, put power in his voice and his voice went from one end of the world to the other, so that the nations would hear that he was blessing [Israel]. Now it is stated concerning him (in Prov. 27:14), “Whoever [rises early in the morning to] bless his neighbor in a loud voice [shall have it reckoned to him as a curse].” [This is] as stated (in Numb. 24:14), “come, let me advise you.” Then he killed twenty-four thousand. There is no curse [as damaging] as this.