וַיְדַבֵּר ה' אֶל מֹשֶׁה לֵאמֹר, נֶפֶשׁ כִּי תֶּחְטָא. יְלַמְּדֵנוּ רַבֵּנוּ, מַהוּ שֶׁיִּכָּנֵס אָדָם לְהַר הַבַּיִת בְּמַקְּלוֹ וּבַאֲפוּנְדָתוֹ. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, לֹא יִכָּנֵס אָדָם לְהַר הַבַּיִת בְּמַקְּלוֹ וּבַאֲפוּנְדָתוֹ וּבָאָבָק שֶׁבְּרַגְלָיו, שֶׁלֹּא יִנְהַג קַלּוּת רֹאשׁ בּוֹ אֲפִלּוּ בְּחֻרְבָּנוֹ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אֶת שַׁבְּתוֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָאוּ. בָּא לְהָקִישׁ שְׁמִירַת שַׁבָּת לַמִּקְדָּשׁ. וּמָה רָאָה לְהָקִישׁ שְׁמִירַת שַׁבָּת לַמִּקְדָּשׁ. כָּךְ שָׁנָה רַבִּי חִיָּא הַגָּדוֹל, כְּשֵׁם שֶׁשְּׁמִירַת שַׁבָּת לְעוֹלָם, כָּךְ מוֹרֲאַת מִקְדָּשׁ לְעוֹלָם. וּשְׁלֹמֹה צָוַח, מְקוֹם הַמִּשְׁפָּט שָׁמָּה הָרֶשַׁע (קהלת ג, טז), כָּךְ שְׁלֹמֹה הָיָה צוֹפֶה הֵיאַךְ הָרְשָׁעִים מְעַוְּתִין הַמִּשְׁפָּט בְּבֵית הַמִּקְדָּשׁ. וְרָאָה שְׁלֹמֹה מָקוֹם שֶׁהָיוּ סַנְהֶדְרִין יוֹשְׁבִין וְדָנִין דִּינֵי נְפָשׁוֹת וְדִינֵי מַכּוֹת וְדִינֵי מָמוֹנוֹת וְטֻמְאוֹת וּטְהָרוֹת, שֶׁהָיוּ מְשַׁקְּצִין. בֹּא וּרְאֵה מַה כְּתִיב: וַיָּבֹאוּ כָּל שָׂרֵי מֶלֶךְ בָּבֶל וַיֵּשְׁבוּ בְּשַׁעַר הַתָּוֶךְ, נֵרְגַל שַׂרְאֶצֶר סַמְגַּר נְבוּ שַׂרְסְכִים רַב סָרִיס וְגוֹ' (ירמיה לט, ג). עַל הַר צִיּוֹן שֶׁשָּׁמֵם שׁוּעָלִים הִלְּכוּ בּוֹ (איכה ה, יח). אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתָּה קוֹרֵא הַנִּכְנָסוֹת וְאֵינְךָ קוֹרֵא אֶת הַיּוֹצְאוֹת, מְקוֹם הַצֶּדֶק שָׁמָּה הָרֶשַׁע. אִם יֵהָרֵג בְּמִקְדַּשׁ אֲדֹנָי כֹּהֵן וְנָבִיא (שם ב, כ). הֲרֵי דָּמוֹ שֶׁל זְכַרְיָה מֻשְׁלָךְ עַל הָאֲבָנִים, שֶׁנֶּאֱמַר: כִּי דָמָהּ בְּתוֹכָהּ הָיָה, עַל צְחִיחַ סֶלַע שָׂמָתְהוּ (יחזקאל כד, ז). דָּבָר אַחֵר, מְקוֹם הַמִּשְׁפָּט שָׁמָּה הָרֶשַׁע, זֶה שַׁעַר הָאֶמְצָעִי שֶׁסַּנְהֶדְרֵי גְּדוֹלָה יוֹשֶׁבֶת שָׁם. שָׁמָּה הָרֶשַׁע, טָבְעוּ בָּאָרֶץ שְׁעָרֶיהָ (איכה ב, ט). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, מְקוֹם הַצֶּדֶק שָׁמָּה הָרֶשַׁע (קהלת ג, טז), מָקוֹם אֶחָד הָיָה לְצַדִּיקוֹ שֶׁל עוֹלָם בְּבֵית הַמִּקְדָּשׁ הַמְיֻחָד לַשְּׁכִינָה, וְהִרְשִׁיעוֹ מְנַשֶּׁה וְעָשָׂה צֶלֶם בְּתוֹכוֹ. דָּבָר אַחֵר, מְקוֹם הַמִּשְׁפָּט שָׁמָּה הָרֶשַׁע. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, בָּרָאתִי אֶת הַנֶּפֶשׁ וְהִיא נְתוּנָה בְּיָדִי, שֶׁנֶּאֱמַר: אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי (איוב יב, י). וְאַף הַמִּשְׁפָּט נָתוּן בְּיָדִי, שֶׁנֶּאֱמַר: וַתֹּאחַז בַּמִּשְׁפָּט יָדִי (דברים לב, מא). וְלֹא נָתַתִּי אֶת הַנֶּפֶשׁ בְּצַד הַדִּין, אֶלָּא כְּדֵי שֶׁתְּהֵא רוֹאָה מַה מְּתֻקָּן לָהּ וְלֹא תֶּחְטָא, וְהִיא חָטְאָה. שָׁמָּה הָרֶשַׁע, שֶׁהַנֶּפֶשׁ נְתוּנָה בְּצַד הַדִּין, נֶפֶשׁ כִּי תֶּחְטָא. זֶה שֶׁאָמַר הַכָּתוּב: גַּם בְּלֹא דַעַת נֶפֶשׁ לֹא טוֹב וְאָץ בְּרַגְלַיִם חוֹטֵא (משלי יט, ב), מִי שֶׁחָטָא אֲפִלּוּ בְּשׁוֹגֵג, אֵינוֹ סִימָן יָפֶה לוֹ. כֵּיצַד, הָיוּ לְפָנָיו שְׁתֵּי חֲנֻיּוֹת, אֶחָד שֶׁל נָכְרִי וְאֶחָד שֶׁל יִשְׂרָאֵל. נִכְנַס לְאוֹתָהּ שֶׁל נָכְרִי בְּלֹא דַּעַת, לֹא טוֹב. נִכְנַס בְּמֵזִיד, נִקְרָא חוֹטֵא, שֶׁנֶּאֱמַר: וְאָץ בְּרַגְלַיִם חוֹטֵא. אָמַר רַבִּי יִצְחָק בַּר שְׁמוּאֵל בַּר מַרְתָּה, הָיוּ לְפָנֶיךָ שְׁתֵּי דְּרָכִים, אַחַת אֲרֻכָּה וְאַחַת קְצָרָה. הַקְּצָרָה מְלֵאָה צְרוֹרוֹת וְהָאֲרֻכָּה אֵין בָּהּ צְרוֹר. הִנִּיחַ הָאֲרֻכָּה וְהָלַךְ בַּקְּצָרָה בְּשַׁבָּת, עָלָיו נֶאֱמַר, וְאָץ בְּרַגְלַיִם חוֹטֵא. שָׁנוּ רַבּוֹתֵינוּ, מִצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵרָה גּוֹרֶרֶת עֲבֵרָה. לֹא יֵצֵר אָדָם עַל עֲבֵרָה שֶׁעָשָׂה בְּשׁוֹגֵג, אֶלָּא שֶׁנִּפְתַּח לוֹ פֶּתַח שֶׁיֶּחְטָא וַאֲפִלּוּ בְּמֵזִיד. וְלֹא יִשְׂמַח אָדָם עַל מִצְוָה שֶׁבָּאָה לְיָדוֹ, אֶלָּא עַל מִצְוֹת הַרְבֵּה שֶׁעֲתִידוֹת לָבוֹא לְיָדוֹ. לְפִיכָךְ אִם חָטָא בְּשׁוֹגֵג, אֵין סִימָן יָפֶה לוֹ, שֶׁנֶּאֱמַר: גַּם בְּלֹא דַּעַת נֶפֶשׁ לֹא טוֹב. וּמַה חוֹטֵא בְּשׁוֹגֵג אֵין סִימָן טוֹב לוֹ, חוֹטֵא בְּמֵזִיד עַל אַחַת כַּמָּה וְכַמָּה. וְעָלָיו נֶאֱמַר, וְאָץ בְּרַגְלַיִם חוֹטֵא. וְכֵן הוּא אוֹמֵר, שֶׁשׁ הִנָּה שָׂנֵא ה', עֵינַיִם רָמוֹת, לֵב חוֹרֵשׁ מַחְשְׁבוֹת אָוֶן, וְרַגְלַיִם מְמַהֲרוֹת לָרוּץ לָרָעָה (שם ו, טז-יח), זֶה אַחְאָב בֶּן קוֹלָיָה וְצִדְקִיָּהוּ בֶּן מַעֲשֵׂיָה שֶׁהָיוּ חוֹטְאִים בִּירוּשָׁלַיִם. וְלֹא דַּיָּם, אֶלָּא מִשֶּׁגָּלוּ לְבָבֶל, הָיוּ מוֹסִיפִין חֵטְא. וּמֶה עָשׂוּ בִּירוּשָׁלַיִם. נְבִיאֵי שֶׁקֶר הָיוּ, וְלֹא הֵנִיחוּ אֻמְּנוּתָן בְּבָבֶל, וְהָיוּ מְסַרְסְרִין זֶה לָזֶה בַּעֲבֵרוֹת. הָיָה אַחְאָב בֶּן קוֹלָיָה נִכְנָס אֵצֶל גְּדוֹלֵי מַלְכוּת בְּבָבֶל, וְהָיָה אָמַר לָהֶם: הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁלָחַנִי לוֹמַר דָּבָר לְאִשְׁתְּךָ. וְהוּא אוֹמֵר לוֹ: הֲרֵי הִיא לְפָנֶיךָ, הִכָּנֵס. הָיָה מִתְיַחֵד עִמָּהּ וְאוֹמֵר לָהּ, הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַקֵּשׁ לְהַעֲמִיד מִמֵּךָ נְבִיאִים, לְכִי וְשַׁמְּשִׁי עִם צִדְקִיָּה בֶּן מַעֲשֵׂיָה וְהוֹלִידִי מִמֶּנּוּ נְבִיאִים. וְהָיְתָה שׁוֹמַעַת לוֹ, וּמְשַׁלַּחַת אַחַר צִדְקִיָּה וְהוּא בָּא וּמְשַׁמֵּשׁ עִמָּהּ. וְצִדְקִיָּה בֶּן מַעֲשֵׂיָה אַף הוּא כָּךְ הָיָה עוֹשֶׂה, הָיָה מְסַרְסֵר לְאַחְאָב, וְזוֹ אֻמְּנוּתָן שֶׁלָּהֶם. בֹּא וּרְאֵה כַּמָּה הָיוּ רְשָׁעִים. הוֹצִיאוּ לָהֶם שֵׁם בְּבָבֶל, שֶׁהֵם נְבִיאִים גְּדוֹלִים. הָיְתָה אִשָּׁה מְעֻבֶּרֶת רוֹאָה אֶחָד מֵהֶם, אוֹמֶרֶת לוֹ, אִם נָבִיא אַתָּה, מָה אֲנִי מְעֻבֶּרֶת זָכָר אוֹ נְקֵבָה. וְהוּא אוֹמֵר לָהּ, זָכָר. הָיָה יוֹצֵא לִשְׁכֵנוֹתֶיהָ וְאוֹמֵר: נְקֵבָה תֵּלֵד פְּלוֹנִית. אִם יָלְדָה זָכָר, אוֹמֶרֶת נִתְקַיְּמוּ דְּבָרָיו שֶׁל נָבִיא. וְאִם יָלְדָה נְקֵבָה, שְׁכֵנוֹתֶיהָ אוֹמְרוֹת לָהּ, כָּךְ אָמַר לָנוּ הַנָּבִיא, אֶלָּא שֶׁלֹּא רָצָה לֵיצֵר לָךְ. הָיוּ עוֹשִׂין כָּךְ, עַד שֶׁהִגִּיעוּ לִשְׁמוֹרַת אִשְׁתּוֹ שֶׁל נְבוּכַדְנֶצַּר. נִכְנַס צִדְקִיָּה אָמַר לָהּ: הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁלָחַנִי אֵלַיִךְ לְכִי וְשַׁמְּשִׁי עִם אַחְאָב וְתוֹלִידִי נְבִיאִים. אָמְרָה לוֹ: אֵינִי יְכוֹלָה לַעֲשׂוֹת אֶלָּא עַל דַּעַת בַּעֲלִי, אֶלָּא יָבֹא וְנוֹדִיעֶנּוּ, שֶׁהוּא חָפֵץ בְּדָבָר זֶה הָלְכָה אֵצֶל בַּעֲלָהּ וְאָמְרָה לוֹ לִנְבוּכַדְנֶצַּר. שָׁלַח בִּשְׁבִילָם וּבָאוּ שְׁנֵיהֶם. וְאָמַר לָהֶם: כָּךְ אֲמַרְתֶּם לְאִשְׁתִּי. אָמְרוּ כֵן, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה לְהַעֲמִיד מִמֶּנָּה נְבִיאִים. אָמַר לָהֶם: וַהֲלֹא שָׁמַעְתִּי עַל אֱלֹהֵיכֶם שֶׁהוּא שׂוֹנֵא זִמָּה. וְעַל שֶׁפָּרַץ זִמְרִי בְּזִמָּה, עֶשְׂרִים וְאַרְבַּע אֶלֶף נָפְלוּ בִּשְׁבִילוֹ. וְאַתֶּם אוֹמְרִים כָּךְ. שֶׁמָּא חָזַר בּוֹ. אִם אַתֶּם נְבִיאֵי שֶׁקֶר אוֹ נְבִיאֵי אֱמֶת אֵינִי יוֹדֵעַ. אֶלָּא כְּבָר בָּדַקְתִּי לַחֲנַנְיָה מִשָּׁאֵל וַעֲזַרְיָה וְהִסַּקְתִּי לָהֶם אֶת הַכִּבְשָׁן שִׁבְעָה יָמִים וְנָפְלוּ לְתוֹכוֹ, וְיָצְאוּ חַיִּים וּשְׁלֵמִים. וְלָכֶם אֵינִי מַסִּיקוֹ אֶלָּא יוֹם אֶחָד וְנַשְׁלִיךְ אֶתְכֶם לְתוֹכוֹ. אִם תִּנָּצְלוּ מִן הַכִּבְשָׁן, אֲנִי יוֹדֵעַ וַדַּאי שֶׁאַתֶּם נְבִיאֵי אֱמֶת וְנַעֲשֶׂה עַל פִּיכֶם כָּל מַה שֶּׁתֹּאמְרוּ. אָמְרוּ לוֹ: חֲנַנְיָה מִשָּׁאֵל וַעֲזַרְיָה שְׁלֹשָׁה הָיוּ וְאָנוּ שְׁנַיִם, וְהַנֵּס נַעֲשֶׂה עַל יְדֵי שְׁלֹשָׁה. אָמַר לָהֶם: יֵשׁ כָּאן שְׁלִישִׁי כַּיּוֹצֵא בָּכֶם אָמְרוּ, יְהוֹשֻׁעַ כֹּהֵן גָּדוֹל. וְהֵם חָשְׁבוּ בְּלִבָּם לוֹמַר, שֶׁעַל זְכוּתוֹ הֵם נִצֹּלִים. הֵבִיאוּ לִיהוֹשֻׁעַ הַכֹּהֵן, הִשְׁלִיכוּהוּ עִמָּהֶם לְתוֹךְ הַכִּבְשָׁן. שְׁנֵיהֶם נִשְׂרְפוּ, וִיהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל נִצּוֹל, שֶׁנֶּאֱמַר: הֲלֹא זֶה אוּד מוּצָל מֵאֵשׁ (זכריה ג, ב). וּמִן אַחְאָב וְצִדְקִיָּה, לֻקַּח מֵהֶם קְלָלָה לְכָל גָּלוּת יְהוּדָה אֲשֶׁר בְּבָבֶל לֵאמֹר, יְשִׂמְךָ ה' כְּצִדְקִיָּהוּ וּכְאַחְאָב אֲשֶׁר קָלָם מֶלֶךְ בָּבֶל בָּאֵשׁ (ירמיה כט, כב). מִי גָּרַם לִרְשָׁעִים אֵלּוּ לִישָּׂרֵף. עַל שֶׁרָצוּ בְּרַגְלֵיהֶם אַחַר הַתּוֹעֵבוֹת וַעֲבֵרוֹת. לְכָךְ נֶאֱמַר: וְאָץ בְּרַגְלַיִם חוֹטֵא (משלי יט, ב). וְאַף עַל פִּי כֵן, גַּם בְּלֹא דַּעַת נֶפֶשׁ לֹא טוֹב (שם). לְכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר נֶפֶשׁ כִּי תֶּחְטָא בִשְׁגָגָה, הַנֶּפֶשׁ חָטְאָה. אָמַר הַכָּתוּב, מְקוֹם הַמִּשְׁפָּט שָׁמָּה הָרֶשַׁע, וּמְקוֹם הַצֶּדֶק שָׁמָּה הָרֶשַׁע (קהלת ג, טז). הַנֶּפֶשׁ שֶׁנִּתְּנָה מִן הַצֶּדֶק בְּמָקוֹם שֶׁאֵין שָׁם לֹא עָוֹן וְלֹא חֵטְא וְהִיא חוֹטֵאת לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הַכָּתוּב מַתְמִיהַּ, נֶפֶשׁ כִּי תֶּחְטָא בִּשְׁגָגָה. וּמְקוֹם הַצֶּדֶק שָׁמָּה הָרֶשַׁע. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה. לִשְׁנֵי בְּנֵי אָדָם, אֶחָד קַרְתָּנִי וְאֶחָד בֶּן פַּלְטְרִין שֶׁחָטְאוּ שְׁנֵיהֶם עַל הַמֶּלֶךְ. הֶעֱלוּם לַבִּימָה, רָאָה שֶׁשְּׁנֵיהֶם חָטְאוּ חֵטְא אֶחָד. מֶה עָשָׂה. פָּנָה לַקַּרְתָּנִי, וּלְבֶן פַּלְטְרִין נָתַן אַפּוֹפְּסִין. אָמְרוּ לוֹ בְּנֵי פַּלְטְרִין שֶׁלּוֹ, שְׁנֵיהֶם חָטְאוּ חֵטְא אֶחָד, וְלַקַּרְתָּנִי פָּנִיתָ, וּלְבֶן פַּלְטְרִין נָתַתָּ אַפּוֹפְּסִין. אָמַר לָהֶם: לַקַּרְתָּנִי פָּנִיתִי, שֶׁאֵינוֹ יוֹדֵעַ נִמּוּסֵי הַמַּלְכוּת מַה הֵם. אֲבָל בֶּן פַּלְטְרִין, בְּכָל יוֹם וָיוֹם הוּא עִמִּי וְיוֹדֵעַ עִסְקֵי הַמַּלְכוּת מַה הֵן וְהַחוֹטֵא אֶצְלִי אֵיזֶה דִּין יֵצֵא עָלָיו. אַף כָּךְ, הַגּוּף הוּא קַרְתָּנִי, וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה (בראשית ב, ז). וְהַנֶּפֶשׁ, בֶּן פַּלְטְרִין מִלְּמַעְלָה, וְיִפַּח בְּאַפָּיו נִשְׁמַת חַיִּים (שם), וּשְׁנֵיהֶם חָטְאוּ. לָמָּה, שֶׁאִי אֶפְשָׁר לַגּוּף לִהְיוֹת בְּלֹא נֶפֶשׁ. שֶׁאִם אֵין נֶפֶשׁ, אֵין גּוּף. וְאִם אֵין גּוּף, אֵין נֶפֶשׁ חוֹטֵא. לְפִיכָךְ פָּנָה לַגּוּף, וְנָתַן לַנֶּפֶשׁ אַפּוֹפְּסִין, שֶׁנֶּאֱמַר: הַנֶּפֶשׁ הַחוֹטֵאת הִיא תָּמוּת (יחזקאל יח, ד). לְכָךְ הַכָּתוּב מַתְמִיהַּ, נֶפֶשׁ כִּי תֶּחְטָא בִּשְׁגָגָה מִכָּל מִצְוֹת ה'. מַהוּ בִּשְׁגָגָה. לְלַמֶּדְךָ, שֶׁכָּל הַחוֹטֵא בִּשְׁגָגָה, כְּאִלּוּ עוֹבֵר עַל מִצְוֹת ה'. וְכֵן הוּא אוֹמֵר, וְכִי תִּשְׁגּוּ וְלֹא תַּעֲשׂוּ וְגוֹ' (במדבר טו, כב). וְכֵן דָּוִד אָמַר, שְׁגִיאוֹת מִי יָבִין, מִנִּסְתָּרוֹת נַקֵּנִי, גַּם מִזֵּדִים חֲשׂךְ עַבְדֶּךָ וְגוֹ', וְנִקֵּיתִי מִפֶּשַׁע רָב (תהלים יט, יג-יד), מֵחֵטְא גָּדוֹל אֲשֶׁר עָשִׂיתִי. וְאִם תַּעֲשֶׂה כֵן, יִהְיוּ לְרָצוֹן אִמְרֵי פִי (תהלים יט, טו). מִכָּאן אַתָּה לָמֵד, שֶׁכָּל הַחוֹטֵא בִּשְׁגָגָה, נִקְרָא חוֹטֵא. שָׁנוּ רַבּוֹתֵינוּ, שִׁגְגַת תַּלְמוּד עוֹלָה זָדוֹן. לְפִיכָךְ כְּתִיב נֶפֶשׁ כִּי תֶּחְטָא, לְפִי שֶׁהִיא מִלְּמַעְלָה, וְלֹא כָּתוּב אָדָם. לֶעָתִיד לָבֹא, מֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַנֶּפֶשׁ וְאוֹמֵר לָהּ, לָמָּה עָבַרְתָּ עַל כָּל הַמִּצְוֹת. וְהִיא אוֹמֶרֶת, הַגּוּף עָבַר עַל כָּל הַמִּצְוֹת, מִיְצִיאָתִי מִמֶּנּוּ שֶׁמָּא חָטָאתִי. חוֹזֵר וְאוֹמֵר לַגּוּף, לָמָּה חַטָּאתָ. אוֹמֵר לוֹ: הַנֶּפֶשׁ הִיא הַחוֹטֵאת, מִשֶּׁיָּצְאתָה מִמֶּנִּי שֶׁמָּא חָטָאתִי. מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה, מְבִיאָם שְׁנֵיהֶם וְדָנָן כְּאַחַת. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס וְהָיָה בְּתוֹכוֹ עֲנָבִים וּתְאֵנִים וְרִמּוֹנִים בִּכֻּרִיּוֹת. אָמַר הַמֶּלֶךְ, אִם מוֹשִׁיב אֲנִי בֶּן אָדָם רוֹאֶה וּמְהַלֵּךְ לְשָׁמְרוֹ, הוּא אוֹכֵל לְעַצְמוֹ אֶת הַבִּכֻּרִיּוֹת. מֶה עָשָׂה. הוֹשִׁיב בּוֹ שְׁנַיִם שׁוֹמְרִים, אֶחָד סוּמָא וְאֶחָד פִּסֵּחַ. שָׁמְרוּ הַפַּרְדֵּס, וְהָיוּ יוֹשְׁבִים וְהֵם מְרִיחִים הַבִּכֻּרִיּוֹת. אָמַר הַחִגֵּר לַסּוּמָא, בִּכֻּרִיּוֹת נָאוֹת אֲנִי רוֹאֶה בַּפַּרְדֵּס, בֹּא וְהַרְכִּיבֵנִי, נָבִיא וְנֹאכְלֵם. הִרְכִּיב חִגֵּר עַל סוּמָא, הֱבִיאָן וְאָכְלוּ שְׁנֵיהֶם. לַיָּמִים בָּא הַמֶּלֶךְ בִּקֵּשׁ אֶת הַבִּכֻּרִיּוֹת לֹא מְצָאָן. אָמַר לַחִגֵּר, מִי אֲכָלָן. אָמַר לוֹ: כְּלוּם יֵשׁ לִי רַגְלַיִם. אָמַר לַסּוּמָא, אַתָּה אָכַלְתָּ אוֹתָם. אָמַר לוֹ: כְּלוּם יֵשׁ לִי עֵינַיִם. הִרְכִּיב הַמֶּלֶךְ אֶת הַחִגֵּר עַל הַסּוּמָא, אָמַר לָהֶם: כְּעִנְיָן שֶׁגְּנַבְתֶּם אֶת הַבִּכֻּרִיּוֹת וַאֲכַלְתֶּם שְׁנֵיכֶם, כָּךְ אֲנִי דָּן אֶתְכֶם. וְאַף הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ עוֹשֶׂה, מֵבִיא אֶת הַנְּשָׁמָה וְזוֹרְקָהּ בַּגּוּף, שֶׁנֶּאֱמַר: יִקְרָא אֶל הַשָּׁמַיִם מֵעָל, וְאֶל הָאָרֶץ לָדִין עַמּוֹ (תהלים נ, ד). יִקְרָא אֶל הַשָּׁמַיִם מֵעָל, זֶה הַנְּשָׁמָה. וְאֶל הָאָרֶץ לָדִין עַמּוֹ, זֶה הַגּוּף. וְצָפָה דָּוִד הֵיאַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא דָּן אֶת הַבְּרִיּוֹת. הִתְחִיל לְבַקֵּשׁ רַחֲמִים עַל עַצְמוֹ וְאָמַר, רִבּוֹן הָעוֹלָמִים, כְּשֶׁאַתָּה דָּן אֶת בְּרִיּוֹתֶיךָ, אַל תְּדִינֵנִי כַּיּוֹצֵא בָּהֶם. אַל תָּבוֹא בְמִשְׁפָּט אֶת עַבְדֶּךָ, כִּי לֹא יִצְדַּק לְפָנֶיךָ כָּל חָי (תהלים קמג, ב). אֶלָּא צְדָקָה עֲשֵׂה עִמִּי, שֶׁנֶּאֱמַר: אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ, אֶשְׂבְּעָה בְהָקִיץ תְּמוּנָתֶךָ (שם יז, טו). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, בָּעוֹלָם הַזֶּה, עַל יְדֵי יֵצֶר הָרַע שֶׁשּׁוֹלֵט בָּכֶם, הֱיִיתֶם חוֹטְאִים. אֲבָל לָעוֹלָם הַבָּא, אֲנִי עוֹקְרוֹ מִכֶּם, שֶׁנֶּאֱמַר: וַהֲסִירוֹתִי אֶת לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר (יחזקאל לו, כו). (Lev. 4:1–2:) “And the Lord spoke unto Moses, saying, … ‘When a soul sins [by mistake]….’” Let our master instruct us: Is it right for one to enter the Temple Mount with his staff or his money girdle?23Lat.: funda (“moneybag”). Thus have our masters taught (in Ber. 9:5): One may not enter the Temple Mount with his staff, his money girdle, or with dust on his feet,24Eccl. R. 4:17:1; cf. Mark 11:16; Josephus, Contra Apionem, 8:106; see Ber. 62a. lest he treat it with disrespect – even in its destruction. The Holy One, blessed be He, said (in Lev. 26:2), “You shall keep My Sabbaths and reverence My sanctuary.” And what was the reason for comparing keeping the Sabbath with the sanctuary? Thus did R. Hiyya the Great teach: Just as keeping the Sabbath is forever so is reverence for the sanctuary forever. Now Solomon cried out (in Eccl. 3:16), “To the place of justice, thither [came] wickedness.” Solomon was observing how the wicked subverted justice in the sanctuary. Solomon said, “The place where the Sanhedrin25Gk.: Synedrion. sat to judge criminal law, civil law, decisions on scourgings, and decisions on clean and unclean, there they defiled it.”26Cf. Lev. R. 4:1; Eccl. R. 3:16:1. See what is written (in Jer. 39:3), “Then all the officers of the king of Babylon came and sat in the middle gate: Negral-sarezer, Samgar-nebo, Sarsechim the Rab-saris ….” (Lam. 5:18:) “Because of Mount Zion, which lies desolate, the jackals walk over it.” The Holy One, blessed be He, said to him, “You name those entering, but you do not name those leaving, (in Eccl. 3:16) ‘to the place of justice, thither [came] wickedness.’” (Lam. 2:20:) “Should priest and prophet be slain in the sanctuary of the Lord?” Here is the blood of Zechariah shed on the stones, as stated (in Ezek. 24:7), “For her blood was in her midst; she set it upon bare rock.” Another interpretation (of Eccl. 3:16), “to the place of justice, thither [came] wickedness”: This is the central gate in which the great Sanhedrin sat. “Thither [came] wickedness,” (in Lam. 2:9) “Her gates have sunk into the ground.” The Holy One, blessed be He, said (in Eccl. 3:16), “To the place of justice, thither [came] wickedness (rsh').” There was one place for the Righteous One of the world, the holy Temple, which was set apart for the Divine Presence. Then Manasseh wronged (rt.: rsh') it, and brought an image into its midst .Another interpretation (of Eccl. 3:16), “to the place of justice.” The Holy One, blessed be He, said, “I created the soul, and it is delivered into My hand, as stated (in Job 12:10), ‘In Whose hand is every living soul.’ And justice also is delivered into My hand, as stated (in Deut. 32:41), “My hand lays hold on justice.’ But I only delivered the soul next to judgment [in My hand] so that it might see what is fitting for it and not sin; yet it does sin. (Eccl. 3:16:) “Thither [came] wickedness”; “When a soul sins,” for the soul is placed next to judgment (Lev. 4:2:) . That which Scripture stated (Prov. 19:2), “Also, a soul without knowledge is not good; and one who hastens with the feet is a sinner,” [is to say that] when someone sins, even by mistake, it is not a good sign27Gk.: semeion. for him.28Lev. R. 4:3; Eccl. R. 12:14:1. How so? There were two stores before him, one belonging to a stranger and one belonging to Israel. If he entered the one belonging to the stranger without knowing, it is not good. If he entered deliberately, he is called a sinner, as stated (in Prov. 19:2), “and one who hastens with the feet is a sinner.” Rav Isaac bar Samuel bar Martha said, “There were two ways before him, one long and one short. The short one was full of pebbles, but the long one did not have a pebble in it. He left the long one and went by the short one on the Sabbath. Concerning him it was stated (in Prov. 19:2), ‘and one who hastens with the feet is a sinner.’” Our masters have taught (in Avot. 4:2): One good deed/commandment (mitzvah) leads to another, and one transgression leads to another. A person should not worry about a sin which he commits by mistake, but rather that an opening has been made for him to sin [again], even deliberately. Moreover, one should not rejoice over a good deed which comes to him (for fulfillment), but rather that many good deeds are going to come to him [as a result].29Cf. Avot. 4:2: THE RECOMPENSE FOR A GOOD DEED IS A GOOD DEED. Therefore, if one has sinned by mistake, this is not a good sign, as stated, “Also, a soul without knowledge is not good.” How much the more so if he sins deliberately! About him it has been stated, “and one who hastens with the feet is a sinner.” So also (in Prov. 6:16-19), “Six things the Lord hates…: Haughty eyes, …. A heart plotting thoughts of deceit, feet quick to run to evil, […]” This refers to Ahab ben Kolaiah and Zedekiah ben Maaseiah (the false prophets of Jer. 29:21-23), who sinned in Jerusalem.30Sanh. 93a; PRK 24:15. And that was not enough for them, but after they had gone into exile in Babylon, they added to their sin. And what had they done in Jerusalem? They were false prophets. Moreover, they did not forsake their trade in Babylon. Now they would pimp for each other. Ahab would go to visit [one of] the great ones in the kingdom and would say to him, “I am so-and-so, a prophet. The Holy One, blessed be He, has sent me to say something to your wife.” [So his interlocutor] would say to him, “Here she is before you. Go on in.” When he was alone with her, he would say to her, “The Holy One, blessed be He, wants to raise up prophets from you. Simply go, have intercourse with Zedekiah, and give birth to prophets from him.” So he would come and have intercourse with her. Then Zedekiah would similarly pimp for Ahab. And this was their trade for several years. Come and see how wicked they were: They gave themselves a reputation in Babylon for being great prophets. When some woman became pregnant and saw one of them, she would say to him, “If you are a prophet, what is in my womb? A male or a female?” He would say, “A male.” Then he would go to her neighbors and say, “So-and-so will bear a female.” If she bore a male, she would say, “So-and-so, the prophet, told me.” If it was a female, the neighbors would say, “Thus did so-and-so, the prophet, tell us; but he did not want to worry you.” Now they acted in this way until they came to Shemirah, the wife of Nebuchadnezzar. Zedekiah said to her, “The Holy One, blessed be He, has sent me to you. Simply go, have intercourse with Ahab, and give birth to prophets from him.” She said to him, “I may not do [this] without the agreement of my husband. Rather, let him come and let him inform us that he wants this thing.” She went to her husband and told [the matter] to Nebuchadnezzar. [So] he called for them and they both came. And he said to them, “Is this what you said to my wife?” They said, “Yes, as the Holy One, blessed be He, wants to raise prophets from her.” He said to them, “But have I not heard about your God that He hates licentiousness; and that as a result of that which Zimri breached sexual mores, twenty-four thousand [men] fell? And you tell me this? Perhaps He recanted? I don’t know if you are false prophets or true prophets, but I have already tested Hannaniah, Mishael and Azariah and I burned the fiery finance for them for seven days and threw them inside, and they came out alive and well. But for you, I will only burn it for one day and throw you inside. If you are saved from the furnace, I will know that you are certainly true prophets and we will do whatever you say, according to your testimony.” They said to him, “Hannaniah, Mishael and Azariah were three and we are two; and the miracle is [only] done for three.” He said to them, “Is there a third [person] like you?” They said, Yehosuha the High Priest,” thinking in their hearts that they would be saved by his merit. They brought Yehoshua the High Priest and threw him into the furnace with them. The two of them were burnt [to death], and Yehoshua the High Priest was saved, as stated (Zech. 3:2), “Is this not a brand pulled out of the fire?” (Jer. 29:22:) “And from Ahav and Zedekiah, a curse was taken for all of the exile of Judah in Babylon, saying, ‘May God make you like Zedekiah and Ahab, whom the king of Babylon consigned to the flames!‘“3 Who caused these wicked ones to be burned? It was because they ran with their feet towards abominations and sins. It is therefore stated (in Prov. 19:2), “and one who hastens with the feet is a sinner.” Nevertheless (ibid.,) “Also, a soul without knowledge is not good.” Therefore, the Holy One, blessed be He, said to Moses, “Say unto Israel (in Lev. 4:2), ‘When a soul sins by mistake’” – the soul sins. The verse (Eccl. 3:16) says, “[….] to the place of justice (tsedeq), thither [came] wickedness.” The place is [the source of] the soul, which has been given out of righteousness (tsedeq), [i.e.] out of a place where there is no iniquity or sin.31Exod. R. 4:1. [When] it does sins, the verse (Lev. 4:2) cries out in surprise, “When a soul sins by mistake?” (Eccl. 3:16:) “To the place of justice (tsedeq), thither [came] wickedness.” To what is the matter comparable? To two people who sinned against the king. One was a country bumpkin, and one a person from the palace.32Lat.: palatium; Gk.: palation. [When] he saw that both of them had committed a single offense, he released the country bumpkin but rendered a [guilty] verdict33Gk.: apophasis. against the person from the palace. His palace people said to him, “Both of them committed a single offense; [yet] you released the country bumpkin [and] gave a verdict against the person from the palace.” He said to them, “I released the country bumpkin because he did not know the laws34Gk. nomos. of the kingdom, but the person from the palace is with me every day and knows what the laws of the kingdom are, and what verdict will be pronounced against one who sins towards me?” So also the body is a country bumpkin, (according to Gen. 2:7) “Then the Lord God formed the human out of dust from the ground.” But the soul is a palace person from above, (according to ibid., cont.) “and blew into his nostrils the breath of life.” Yet both of them sinned. Why? Because it impossible for the body to exist without the soul.35Cf. Lev. R. 4:5. Thus, if there is no soul, there is no body, and if there is no body, there is no soul. So both of them sinned, as stated (in Ezek. 18:20), “the soul that sins shall die.” Therefore the verse (Lev. 4:2) wonders, “When a soul sins by mistake against any of the Lord's commandments?” What is the significance of “by mistake (rt.: shgg) [against any of the Lord's commandments]?” [It is] to teach you that when anyone sins by mistake, [it is as if] one transgresses [intentionally] against the Lord's commandments. And so it says (in Numb. 15:22), “And when you sin unintentionally (rt.: shgg) and do not fulfill all these commandments….”36The next verses explain how atonement is made. So also David has said (in Ps. 19:13–14), “Who can discern mistakes? Cleanse me from hidden faults. Also restrain Your servant from willful sins…, and I shall be clean of great transgression,” [i.e.] from the great sin which I have committed. But if you do so act (according to Ps. 19:15), “Let the words of my mouth be acceptable.” From here you learn that everyone who sins, even by mistake, is called a sinner. Our masters have said, “A mistake in study is accounted as willful sin.” It is therefore written (in Lev. 4:2), “When a soul sins,” because it is from [man’s soul, which is from] above; and it is not written, "[when] a person (Adam)." In the world to come the Holy One, blessed be He, will bring in the soul and say to it, “Why have you transgressed against the commandments?” Then it will say, “The body transgressed against the commandments. From the day that I left it, have I ever sinned?” [Then] He will go back and say to the body, “For what reason did you transgress the commandments?” It will say to Him, “The soul sinned. Since the soul left me, have I ever sinned?” What will the Holy One, blessed be He, do? He will bring them both in and judge them as one. To what is the matter comparable? To a king who had an orchard in which were ripened grapes, figs and pomegranates.37Sanh. 91ab; Lev. R. 4:5; Mekhilta deRabbi Simeon b. Johay, edited by J.N. Epstein and E.Z. Melamed (Jerusalem: Mekize Nirdamim, 1955), pp. 76–77 (on Exod. 15:1); Mekhilta de Rabbi Ishmael, Shirata 2; The Apocryphon of Ezekiel, cited in Epiphanius, Panarion (Haereses), 64:70 (Origen), K. Holl edition in GCS31(1922), pp. 236–243 (not in the Migne edition), translated by J.R. Mueller and S.E. Robinson in The Old Testament Pseudepigrapha, vol. I, edited by J.H. Charlesworth (Garden City, NY: Doubleday, 1983), p. 492; see Tertullian, De resurrectione carnis, 15–17. The king said (to himself), “If I post someone there who can see and walk, he will eat the ripening fruit for himself. He [therefore] posted two guards, one lame and one blind. They stayed and watched the orchard. They smelled the ripened fruit. The lame one said to the blind one, “I see lovely ripened fruit in the orchard. Come and give me a ride, so we can get them and eat them.” The lame one rode upon the back of the blind one, so that he got them, and they ate them. One day the king came. He sought the ripened fruit, but he did not find any. He said to the blind one, “Did you eat them?” He [answered], “Do I have any eyes?” He said to the lame one. “Have you eaten them?” He said, “Do I have any feet?” He [therefore] mounted the lame person on the blind person's back and judged them as one. So the Holy One, blessed be He, will take a soul and toss it into a body, as stated (in Ps. 50:4), “He summoned the heavens above,” i.e., the soul; “and the earth to judge His people,” i.e., the body.” David foresaw how the Holy One, blessed be He, would judge His creatures. [So] he began to seek mercy for his soul. He said, “Master of the world, when you judge Your creatures, do not judge me like them. [(Ps. 143:2), ‘And do not enter into judgment with Your servant, for no one living shall be justified before You.’ Rather act charitably with me, as stated (in Ps. 17:15), ‘As for me, I will behold Your face in charity.’” The Holy One, blessed be He, said, “In this world because the evil drive rules in you, you have sinned; but in the world to come I will root it out from you, as stated (in Ezek. 36:26), ‘I will remove the heart of stone from your flesh and give you a heart of flesh.’”