Return To Me And I'll Return To You

Rabbi Yehuda HaNasi said: Anyone who divines, i.e., he guesses and looks for signs about the future, the sign will injure him, as it is stated: “For there is to him [lo] divination with Jacob” (Numbers 23:23). The Gemara asks: But it is written lo with the letters lamed alef, meaning “no divination,” as opposed to with the letters lamed vav, meaning “there is to him divination.” The straightforward meaning of the verse is that there is no divination with regard to Jacob. Rather, the reason that he will be injured is not based on the verse but rather due to the concept of measure for measure: Since he attempts to tell his fortune, it injures him.

Let a man always be among the shamed ones rather than among those who shame others, and among those who hear insults and do not respond, for of them it is said in Judges 5:31 "But they that love Him shall be as the sun when he goes forth in his might". This is commented on in Shabbath 88b: "Measure for measure! Because he heard insult and his face turned pallid (and yet he was silent) God will cause his face to shine more than the light of the sun, as it is similarly said in Isaiah 60:1, 'And the glory of the Lord has shone upon thee.' "

And in the general scope of cruelty is included him who robs his companion of anything and therefore caused him pain. And there is a great punishment in store for him who robs the poor — and one who does so is deserving of death as it is written: "Rob not the weak because he is weak" (Ibid. 22:22). And it is written: "For the Lord will plead their cause, and despoil of life those that despoil them" (Ibid. 22:23). And even though there be greater and more severe sins than robbery the punishment for robbing is very grievous, as it is written about the generation of the flood, "The end of all flesh is come before me; for the earth is filled with violence through them" (Gen. 6:13). Our Rabbis said, "If there is a box filled with sins — there is no more severe accuser among them than robbery" (Sanhedrin 108a). And he who causes pain to an orphan or a widow through robbing them or shaming them or any kind of malicious pain is worthy of death through the power of Heaven. This is also true of judges who have the power to save them from the hand of their oppressors and do not fairly judge the case of the orphan or the widow — they are deserving of death as it is written: "You shall not afflict any widow or fatherless child" (Exod. 22:21). And it is further written: "If you afflict him in any way, for if he comes unto me I will surely hear his cry" (Ibid. : 22). And it is written : "My wrath shall burn and I will slay you with the sword and your wives will be widows and your children will be orphans" (Ibid.:23). Measure for measure: "Your wives shall be widows" for "afflicting widows" and "your sons shall be orphans" for afflicting orphans."

And know that the habits of scoffing does not become fixed in a man unless he removes the yoke of Heaven from upon him. Therefore, he must be prepared to accept afflictions with which he may be punished, measure for measure. As it is said, "Now therefore be ye not scoffers, lest your bands be made strong" (Is. 28:22). And the Sages would caution their pupils not to scoff, even thouth it might be by chance, without any previous intent. And on this subject they were required to warn their pupils, for many stumble into this fault of scoffing by chance (Abodah Zarah 18b). Scoffing at those who fulfill the commandments is a thing that comes very close to heresy, and he who does so indicates that he does not believe in the commandments. For if someone should mock at the commands of a king, is his life worth anything? Moreover, one who scoffs also causes others to sin in that they will not observe the commandments for fear of his mockery. But one may mock idolatry (Sanhedrin 63:2), and he also may scoff at those who commit transgressions, in order to withhold them from sin. Then, too, others will not commit sins if people scoff a them for so doing.

הנה אנכי הורג את בנך בכורכך, even though when it comes to the period known as קץ הימים, the end of the days of this planet, G’d will cause the kind of upheaval which will result in all the nations calling G’d by His chosen name and they will all serve Him without reservations, (Tzefaniah 3,9) even then Israel will still be special inasmuch as it is “My son.” I relate to Israel as a father relates to his son, not as a master relates to his servant, even the most benign of masters. A servant’s loyalty or “love” for his master is based on his expectations of reward, or his fear of punishment, not so a son’s loyalty and love. An additional reason for My preference for Israel is the fact that it is My firstborn son, i.e. it is the first nation to accept My position as Creator, King, Master in this universe. At a time when all the other nations were still following their misguided theologies, only the Jewish people proclaimed Me exclusively as their G’d and lawgiver. (compare Micah 4,5).

Then the offerings of Judah and Jerusalem shall be pleasing to the LORD as in the days of yore and in the years of old.

But [first] I will step forward to contend against you, and I will act as a relentless accuser against those who have no fear of Me: Who practice sorcery, who commit adultery, who swear falsely, who cheat laborers of their hire, and who subvert [the cause of] the widow, orphan, and stranger, said the LORD of Hosts.

Reish Lakish said: Anyone who distorts the judgment of a convert, it is considered as if he distorted the judgment of the One above, as it is stated: “And who turn aside [umattei] the convert” (Malachi 3:5). This term is written as: Umatti, turn Me aside, i.e., one who distorts the judgment of a convert it considered as though he distorts the judgment of God, as it were. Rabbi Ḥanina bar Pappa said: Anyone who does something sinful and regrets it, he is forgiven immediately, as it is stated: “And do not fear Me” (Malachi 3:5), which indicates that if they do fear Me and are embarrassed to sin before God, they are forgiven immediately.

Rabban Johanan ben Zakkay said: (Mal. 3:5:) THEN I WILL DRAW NEAR TO YOU IN JUDGMENT; [AND I WILL BE A SWIFT WITNESS AGAINST SORCERERS, AGAINST ADULTERERS, AGAINST THOSE WHO SWEAR TO A LIE, AGAINST THOSE WHO OPPRESS THE HIRED WORKER IN THEIR WAGES, THE WIDOW, THE ORPHAN AND THOSE WHO TURN ASIDE THE SOJOURNER]. Woe to us for the day of judgment! Woe to us for the day of retribution!³³Cf. Gen. R. 93:6; Numb. R. 10:2. Scripture compares (heqish) one who turns aside justice to all the worst transgressions. Therefore the Holy One warned (in Deut. 16:19): YOU SHALL NOT TURN ASIDE <JUSTICE>. R. Hama bar Osha'ya said: A person having a pain in his eye gives a lot of money to a physician, <when> it is doubtful whether he is being healed or not.³⁴Ket. 105a. But the one who takes a bribe corrupts justice, makes her eyes blind, causes exile for Israel, and brings hunger into the world. Thus it is stated (in Deut. 16:20): JUSTICE, JUSTICE YOU SHALL PURSUE SO THAT YOU MAY LIVE AND POSSESS <THE LAND>; and if not, you shall not possess it.

Now when the Holy One comes to judge all people in the age to come, he will judge them along with sorcerers and adulterers.⁶⁵Tanh., Lev. 1:7. Where is it shown? Where it is stated (in Mal. 3:5): THEN I WILL DRAW NEAR TO YOU IN JUDGMENT; AND I WILL BE A SWIFT WITNESS AGAINST SORCERERS, AGAINST ADULTERERS, AGAINST THOSE WHO SWEAR TO A LIE.<…> Moreover, I am finding them guilty and bringing them down to Gehinnom. The Holy One said: How is it that I have allowed you to be praising and glorifying my name, <when> you are reproaching, blaspheming, and swearing to a lie in my name? All people were created for my praise, as stated (in Prov. 16:4): THE LORD HAS MADE EVERYTHING FOR HIS OWN PURPOSE. So is it not enough for you that you do not praise him, but <that> you blaspheme <him as well>! The Scripture has said (in Is. 57:20): BUT THE WICKED ARE LIKE THE TROUBLED SEA, <FOR IT CANNOT REST (rt.: ShQT) >…. <They are> just like this <kind of> sea which has rollers in its midst exalting themselves upward. When each and every one of them reaches the sand, it is broken and returns (hozer).⁶⁶The word also means “repents.” Moreover, its companion is looking at it. That one also, when it is to be broken, exalts itself upward without repenting (hozer). So are the wicked, who look at one another and exalt themselves. Therefore, they are likened to the sea, as stated (in Is. 57:20): BUT THE WICKED ARE LIKE THE TROUBLED SEA…. All the generations, the generation of Enosh, the generation of the flood, and the generation of the dispersion (i.e., of the Tower of Babel), did not learn from each other. Instead they were exalting themselves. Therefore, (in Is. 57:20): BUT THE WICKED ARE LIKE THE TROUBLED SEA. The wicked have no rest in the world, but the righteous have serenity (ShQT), as stated (in Jer. 30:10): AND JACOB SHALL AGAIN HAVE PEACE (ShQT) AND QUIET WITH NONE TO MAKE HIM AFRAID.

In the chapter "All are Liable" (Chagiga 5a): "When Rabbi Yochanan would come to this verse, he would weep - 'I will come near you to judgment and I will be a swift witness...' (Malachi 3:5) - a servant whose minor offenses are weighed just like major offenses, is there any remedy for him?

Besides all this, all the free time he has left from his affairs, if he is wise, certainly he should not waste it. But rather to immediately grasp hold of it and not be lax in it, utilizing it to toil in the affairs of his soul and the improvement of his service of G-d.

Why is this so? Because just like the essence of "watchfulness" involves putting matters to mind, so the essence of laughter is to remove from one's mind straight, rational thinking so that thoughts of fearing G-d do not enter his heart at all.

For I am the LORD—I have not changed; and you are the children of Jacob—you have not ceased to be.

From the very days of your fathers you have turned away from My laws and have not observed them. Turn back to Me, and I will turn back to you—said the LORD of Hosts. But you ask, “How shall we turn back?”

Ought man to defraud God? Yet you are defrauding Me. And you ask, “How have we been defrauding You?” In tithe and contribution.

You are suffering under a curse, yet you go on defrauding Me—the whole nation of you.

It is the verse: “You are cursed with the curse, yet you rob Me, even this whole nation” (Malachi 3:9). This teaches that if there is the acceptance of the whole nation, yes, an ordinance may be instituted, but if not, no, the ordinance may not be instituted.

Rabbi Yehoshua said to them: My children, come, and I will tell you how we should act. To not mourn at all is impossible, as the decree was already issued and the Temple has been destroyed. But to mourn excessively as you are doing is also impossible, as the Sages do not issue a decree upon the public unless a majority of the public is able to abide by it, as it is written: “You are cursed with the curse, yet you rob Me, even this whole nation” (Malachi 3:9), indicating that the prophet rebukes the people for neglecting observances only if they were accepted by the whole nation.

And Rav Adda bar Abba said: What is the verse from which this principle is derived? It is derived from the verse: “With the curse you are cursed, yet you rob Me, the entire nation” (Malachi 3:9). The verse is referring to the oath taken by the entire people to observe the halakhot of tithes, and they violated those halakhot. But here it is written: “The entire nation,” and yet, Rabban Shimon ben Gamliel and Rabbi Elazar, son of Rabbi Tzadok, relied on this verse to derive that the legal status of the majority of an entity is like that of the entire entity, and therefore if a majority of the congregation can withstand the decree the court may issue it. The Gemara concludes: The refutation of the opinion of Rabbi Yonatan is indeed a conclusive refutation.

And Rav Adda bar Abba said: What is the verse from which this principle is derived? It is derived from the verse: “With the curse you are cursed, yet you rob Me, the entire nation” (Malachi 3:9). The verse is referring to the oath taken by the entire people to observe the halakhot of tithes, and they violated those halakhot. But here it is written: “The entire nation,” and yet, Rabban Shimon ben Gamliel and Rabbi Elazar, son of Rabbi Tzadok, relied on this verse to derive that the legal status of the majority of an entity is like that of the entire entity, and therefore if a majority of the congregation can withstand the decree the court may issue it. The Gemara concludes: The refutation of the opinion of Rabbi Yonatan is indeed a conclusive refutation.

Bring the full tithe into the storehouse, and let there be food in My House, and thus put Me to the test—said the LORD of Hosts. I will surely open the floodgates of the sky for you and pour down blessings on you;

From where is it derived that the heavenly court agreed to the bringing of the first tithe to the Temple treasury in Jerusalem? It is derived from a verse, as it is written: “Bring you the whole tithe into the storehouse, that there may be food in My house, and try Me now with this, says the Lord of hosts, if I will not open for you the windows of heaven and pour you out a blessing, that there shall be more than sufficiency [ad beli dai]” (Malachi 3:10). This indicates that the heavenly court agreed that the first tithe should be brought to the Temple treasury. The Gemara asks: What is the meaning of “ad beli dai”? Rami bar Rav says: It means that the abundance will be so great that your lips will be worn out [yivlu], from saying enough [dai].

They also said: Due to the sin of abrogation of terumot and tithes, the heavens are prevented from pouring down dew and rain, and expense prevails, and profit is lost, and people pursue their livelihood but do not attain it, as it is stated: “Drought and heat consume the snow waters; so does the netherworld those that have sinned” (Job 24:19). The Gemara asks: What is the inference? How is that concept derived from this verse? The school of Rabbi Yishmael taught that it should be explained as follows: Due to the things that I commanded you during the summer, separating terumot and tithes from the summer crops, and you did not do them, the snow waters will be robbed from you during the rainy season. And if people give terumot and tithes, they are blessed, as it is stated: “Bring you the whole tithe into the storehouse, that there may be food in My house, and try Me now with this, says the Lord of Hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than sufficiency [ad bli dai]” (Malachi 3:10). The Gemara asks: What is the meaning of: More than sufficiency [ad bli dai]? Rami bar Rav said that Rav said: It means that the abundance will be so great that your lips will be worn out [yivlu], similar to the word beli, from saying enough [dai].

The boy said to him: And is it permitted to test the Holy One, Blessed be He? But isn’t it written: “You shall not test the Lord your God” (Deuteronomy 6:16)? Rabbi Yoḥanan said to the boy that Rabbi Hoshaya said as follows: It is prohibited to test God in any way, except in this case of tithes, as it is stated: “Bring the whole tithe into the storeroom, that there may be food in My house, and test Me now by this, said the Lord of hosts, if I will not open for you the windows of heaven, and pour out for you a blessing that there shall be more than sufficiency” (Malachi 3:10).

And Rabbi Yoḥanan said: From where is it derived that one does not pray over an excess of good? It is stated: “Bring the whole tithe into the storeroom, that there may be food in My house, and test Me now by this, said the Lord of hosts, if I will not open for you the windows of heaven, and pour out for you a blessing that there shall be more than sufficiency” (Malachi 3:10). What is the meaning of the phrase: “That there shall be more than sufficiency [ad beli dai]”? Rami bar Ḥama said: It means that the abundance will be so great that your lips will be worn out [yivlu], similar to the word beli, from saying enough [dai]. In other words, even when a blessing is delivered in gross excess, one should not pray for it to cease, as the verse blesses the people with an excess.

Charity prevents threatened punishment from Heaven, and in famine it delivereth from death, as in the story of the widow of Zarephath.¹I Kings 17.

and I will banish the locusts from you, so that they will not destroy the yield of your soil; and your vines in the field shall no longer miscarry—said the LORD of Hosts.

And all the nations shall account you happy, for you shall be the most desired of lands—said the LORD of Hosts.

And all the nations shall account you happy, for you shall be the most desired of lands—said the LORD of Hosts.

You have spoken hard words against Me—said the LORD. But you ask, “What have we been saying among ourselves against You?”

You have said, “It is useless to serve God. What have we gained by keeping His charge and walking in abject awe of the LORD of Hosts?

And so, we account the arrogant happy: they have indeed done evil and endured; they have indeed dared God and escaped.”

In this vein have those who revere the LORD been talking to one another. The LORD has heard and noted it, and a scroll of remembrance has been written at His behest concerning those who revere the LORD and esteem His name.

From where is it derived that two who sit and engage in Torah study, the Divine Presence is with them? As it is stated: “Then they that feared the Lord spoke one with the other, and the Lord listened, and heard, and a book of remembrance was written before Him, for them that fear the Lord, and that think upon His name” (Malachi 3:16). The Divine Presence listens to any two God-fearing individuals who speak with each other. With regard to this verse, the Gemara asks: What is the meaning of the phrase, “And that think upon His name”? Rav Ashi said: If a person intended to perform a mitzva, but due to circumstances beyond his control, he did not perform it, the verse ascribes him credit as if he performed the mitzva, as he is among those that think upon His name.

The Gemara further teaches: The Holy One, Blessed be He, links a good thought to an action, as it is stated: “Then they that feared the Lord spoke one with the other, and the Lord listened, and heard, and a book of remembrance was written before Him, for them that fear the Lord, and that think upon His name” (Malachi 3:16). The Gemara explains: What is the meaning of the phrase “and that think upon His name”? Rav Asi said: Even if a person intended to perform a mitzva but due to circumstances beyond his control he did not perform it, the verse ascribes him credit as if he performed the mitzva, as he is among those that think upon His name.

The Gemara asks: Is that to say that all instances of speaking [dibbur] indicate harsh language? The Gemara answers: Yes, as it is written with regard to Joseph’s brothers: “The man, the lord of the land, spoke [dibber] harshly to us” (Genesis 42:30). The Gemara asks: But isn’t it taught in a baraita with regard to the verse: “Then they who feared the Lord spoke [nidberu] with one another” (Malachi 3:16), that the term “they spoke” is nothing other than a term of gentleness, and likewise, the same is true of the verse which states: “He subdues [yadber] peoples under us” (Psalms 47:4), meaning that God will calmly and gently conduct the nations under the influence of the Jewish people? The Gemara answers: The meaning of dibber is discrete and the meaning of yadber is discrete. There is a difference between the two conjugations of the same root.

Rabbi Yirmeya said that Rabbi Shimon ben Lakish said: Two Torah scholars who are agreeable to each other when engaging in discussions of halakha, the Holy One, Blessed be He, listens to them, as it is stated: “Then they that feared the Lord spoke [nidberu] one with another; and the Lord hearkened, and heard, and a book of remembrance was written before Him, for them that feared the Lord, and that thought upon His name” (Malachi 3:16). And the term speech [dibbur] means nothing other than calm, as it is stated: “He subdues [yadber] people under us” (Psalms 47:4). He will cause the nations to submit to the Jewish people leading to a period of calm. Here too the term dibbur indicates calm and agreeability.

We learned in the mishna that one who sees a place from which idolatry was eradicated should recite the blessing: Blessed…Who eradicated idolatry from our land. On this topic the Sages taught in the Tosefta: One who sees the idol called Mercury [Markulis] recites: Blessed…who has shown patience to those who violate His will, as each day new rocks would be thrown upon the pile constructed in Mercury’ honor (Tosafot). One who sees a place from which idolatry was eradicated should recite: Blessed…Who eradicated idolatry from our land. And just as it was eradicated from this place, so too may it be eradicated from all places of Israel, and restore the hearts of their worshippers to worship You. Outside of Eretz Yisrael, one need not recite: And restore the hearts of their worshippers to worship You, since it is predominantly populated by gentiles. Rabbi Shimon ben Elazar says: Even outside of Eretz Yisrael one is required to recite that formula because in the end of days all nations will convert, as it is stated: “For then will I turn to the peoples a pure language, that they may all call upon the Name of the Lord, to serve Him with one consent” (Zephaniah 3:9).

But thus shall you deal with them: you shall destroy their altars, and break down their images, and cut down their asherim, and burn their carved idols with fire.

When the Lord thy God shall bring thee to the land into which thou goest to possess it, and shall cast out many nations before thee, the Ĥitti, and the Girgashi, and the Emori, and the Kena῾ani, and the Perizzi, and the Ĥivvi, and the Yevusi, seven nations greater and mightier than thou;

But thus shall you deal with them: you shall destroy their altars, and break down their images, and cut down their asherim, and burn their carved idols with fire.

And on the day that I am preparing, said the LORD of Hosts, they shall be My treasured possession; I will be tender toward them as a man is tender toward a son who ministers to him.

And you shall come to see the difference between the righteous and the wicked, between him who has served God and him who has not served Him.

The Gemara records another discussion between bar Hei Hei and Hillel. Bar Hei Hei said to Hillel: What is the meaning of that which is written: “Then you shall again discern between the righteous and the wicked, between he who serves God and he who does not serve Him” (Malachi 3:18). There are two redundancies here: “The righteous” is the same as “he who serves God,” and “the wicked” is the same as “he who does not serve Him.” Hillel said to him: The one “who serves Him” and the one “who does not serve Him” are both referring to completely righteous people. But the verse is hinting at a distinction between them, as one who reviews his studies one hundred times is not comparable to one who reviews his studies one hundred and one times.

For lo! That day is at hand, burning like an oven. All the arrogant and all the doers of evil shall be straw, and the day that is coming—said the LORD of Hosts—shall burn them to ashes and leave of them neither stock nor boughs.

by it, as it is written: “For, behold, the day comes, it burns as a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that comes shall set them ablaze, said the Lord of hosts, that it shall leave them neither root nor branch” (Malachi 3:19). This verse is interpreted as follows: Neither a root shall remain for them in this world, nor will a branch grow for them in the World-to-Come. This teaches that the sun itself will burn and consume the wicked in the future.

And the wicked will be punished by the same sun, as it is stated: “For behold, the day is coming, it burns as a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that comes shall set them ablaze” (Malachi 3:19). Consequently, Rabbi Shimon ben Lakish holds that the sun heals only in the World-to-Come, whereas Abaye interprets the verse as referring to this world.

§ The Gemara asks: What is the characteristic piety of Rabbi Akiva mentioned above? The Gemara answers: It is as it is taught in a baraita: The minor children of the wicked of the Jewish people, who died with neither their own virtue nor the virtue of their parents, do not come into the World-to-Come, as it is stated: “For behold the day is coming; it burns like a furnace, and all the arrogant and all who do wickedly shall be straw; and the day that is coming shall burn them up, says the Lord of hosts, so that it will leave them neither root nor branch” (Malachi 3:19). “Root” and “branch” are referring to descendants; they will have neither a root in this world nor a branch in the World-to-Come; this is the statement of Rabban Gamliel.

Also, from the Great Din, of which it is written (Malachi 3:19): "For, behold, the day is coming which will burn as an oven" — one who occupied himself with Torah is destined to be rescued, as we find in Midrash Tehillim: "In time to come, the Holy One Blessed be He will take the sun out of its case and judge [i.e., punish] with it the wicked, and heal with it the righteous, as it is written (Ibid. 20): 'And there shall shine for you, fearers of My name, the sun of charity with healing in its wings, etc.'" R. Yehoshua said: "The Holy One Blessed be He did charity with all who enter the world by not having placed it [the sun] in the first firmament. For if he had placed it there, there would be no shade for anyone under it, as it is written (Psalms 19:7): 'And there is no hiding from His sun.'" But in time to come, who is hidden from His sun? He who occupies himself with Torah, as it is written afterwards (Ibid. 8): 'The Torah of the L-rd is complete.'" And the verse (Malachi 3:19): "For, behold, the day is coming which will burn like an oven" is, likewise, followed by (Ibid. 22): "Remember the Torah of Moses, My servant."

And in Avoth 6:2 we find: "R. Yehoshua b. Levi said: 'A heavenly voice goes forth from Mount Chorev and proclaims: "Woe unto the creations because of the shame of Torah, etc.!"'" And, in Zohar Chadash it is stated that the destined day of judgment, viz. (Malachi 3:19): "For, behold, the day is coming which will burn like an oven" — this is the day on which Moses, our teacher, may peace be upon him is destined to 'claim the shame of Torah,' as we find in the Mishnah: 'Woe unto the creations, etc.'" For, in truth, it is a great shame to the Torah, whose holiness is rooted above all of the worlds, that the sons of man, moulded from matter, founded in dust, separate themselves from it!"

And in our times, in our many sins, in many places the horn of Torah has descended to the dust, and the number of Torah scholars is dwindling, and no one takes them into their homes to make a match with them. And it is sometimes easier to find a proper match for a commoner than for a Torah scholar. How great has this stumbling block grown! For through this, Torah will expire, G-d forbid, when they [the Torah scholars] see that no one supports them. It is also a great shame for Torah when its learners are bereft and desolate and not taken into homes. Woe to that shame! Woe to that humiliation! How will we answer the Holy One Blessed be He in the future, when we are brought to judgment for shaming of the Torah! As we find in Zohar Chadash "(Malachi 3:19): 'Behold, the day is coming which shall burn as an oven, etc.' This is the day when Moses, our teacher, is destined to claim the shame of the Torah." And the Gaon, R. Yehonathan, raised an outcry over this in his book Ya'aroth D'vash.

But for you who revere My name a sun of victory shall rise to bring healing. You shall go forth and stamp like stall-fed calves,

And Rabbi Yitzḥak said: Sun on Shabbat is charity for the poor, who are then able to enjoy the outdoors without suffering from cold. As it is stated: “But for you who fear My name, the sun of righteousness shall arise with healing in its wings” (Malachi 3:20). And Rabbi Yitzḥak further said: The day of the rains is great, as even a peruta in one’s pocket is blessed on it, as it is stated: “To give the rain of your land in its due time, and to bless all the work of your hand” (Deuteronomy 28:12).

and you shall trample the wicked to a pulp, for they shall be dust beneath your feet on the day that I am preparing—said the LORD of Hosts.

The rebellious Jews who have sinned with their bodies and also the rebellious people of the nations of the world who have sinned with their bodies descend to Gehenna and are judged there for twelve months. After twelve months, their bodies are consumed, their souls are burned, and a wind scatters them under the soles of the feet of the righteous, as it is stated: “And you shall tread down the wicked; for they shall be ashes under the soles of your feet” (Malachi 3:21).

It is the practice of the Shechinah to afflict the righteous in this world so that they may inherit the World to Come. Conversely, the wicked are rewarded here for their few good deeds in order to deprive them of the World to Come. The “fool” does not understand “this,” that is, the ways of the Shechinah.. Therefore expresses bewilderment and doubt, Heaven forbid. He says, “See how this righteous and upright individual suffers while we evildoers enjoy tranquility, inexplicably increasing in dominion and prospering in all that we do!” But the wise man has his eyes in his head. He realizes that the inexplicable success of the wicked is merely an instance of what is described in the verse: “When the wicked bloom like grass and the evildoers blossom” (Tehillim 92:8). The verse concludes, “It is only that they may be destroyed forever,” that is, in the World to Come, the world of eternal life. For they will become ashes beneath the feet of the righteous, as it is written, “And you shall tread upon the wicked, for they shall be ashes under the soles of your feet” (Malachi 3:21).

Be mindful of the Teaching of My servant Moses, whom I charged at Horeb with laws and rules for all Israel.

He went to Moses and said to him: The Torah that the Holy One, Blessed be He, gave you, where is it? Moses evaded the question and said to him: And what am I that the Holy One, Blessed be He, would have given me the Torah? I am unworthy. The Holy One, Blessed be He, said to Moses: Moses, are you a fabricator? Moses said before Him: Master of the Universe, You have a hidden treasure in which You delight every day, as it is stated: “And I was His delight every day, playing before Him at every moment” (Proverbs 8:30). Should I take credit for myself and say that You gave it to me? The Holy One, Blessed be He, said to Moses: Since you belittled yourself, the Torah will be called by your name, as it is stated: “Remember the Torah of Moses My servant to whom I commanded at Horeb laws and statutes for all of Israel” (Malachi 3:22).

If it be so, wherefore is it said in the Torah: "I will raise them up a prophet from among their brethern, like unto thee" (Deut. 18.18)? Indeed, not to establish a religion is he to come, but to command concerning the words of the Torah and warn the people not to transgress it, as the last of among them said: "Remember ye the Torah of Moses My servant" (Mal. 3.22). Likewise if he command us concerning secular things, for example: Go ye to yon place, or do not go; join battle this day, or do not join, construct this fortress, or do not construct it, it is mandatory to hearken unto him, and whosoever deliberately disregards his words has forfeited his life to Heaven, for it is said: "And it shall come to pass that whosoever will not hearken unto My words which he shall speak in my Name, I will require it of him" (Deut. 18.19).²Sanhedrin, 89. C.

Lo, I will send the prophet Elijah to you before the coming of the awesome, fearful day of the LORD.

The Gemara answers: It is different there, as the verse stated: “Behold I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord; and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers” (Malachi 3:23–24). This verse teaches that Elijah will arrive the day before the coming of the Messiah. Since Elijah did not come the previous day, the Messiah will not come today, and therefore he may drink.

Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said in the name of bar Kappara: Anyone who fulfills the obligation to eat three meals on Shabbat is rescued from three punishments: From the pangs of the Messiah, i.e., the suffering that precedes the advent of Messiah, and from the judgment of Gehenna, and from the war of Gog and Magog. The Gemara derives that one is rescued from the pangs of Messiah by means of a verbal analogy. It is written here, with regard to Shabbat, day: “Eat it today” (Exodus 16:25). And it is written there, with regard to Messiah, day: “Behold, I am sending you Elijah the prophet before the coming of the great and awesome day of God” (Malachi 3:23). The Gemara derives that one is rescued from the judgment of Gehenna by means of a verbal analogy. It is written here, with regard to Shabbat, day, as cited above. And it is written there, day: “That day will be a day of wrath, a day of trouble and distress, a day of destruction and desolation, a day of darkness and blackness, a day of cloud and thick fog” (Zephaniah 1:15), which is interpreted as referring to the punishment of Gehenna. The Gemara derives that one is rescued from the war of Gog and Magog by means of a verbal analogy. It is written here, with regard to Shabbat, day. And it is written there, with regard to the War of Gog and Magog, day: “And it shall be on that day, on the day that Gog arrives on the land of Israel” (Ezekiel 38:18).

Our Sages have said that there is no difference between This World and the Days of the Messiah except (our) subservience to the kingdoms of the world alone. From the plain meaning of the words of the prophets we understand that at the beginning of the days of the Messiah there will be the War of Gog and Magog. Before the War of Gog and Magog, a prophet will arise to correct Israel and prepare their hearts¹³⁷I.e. Direct them to G-d., as it says, “Behold, I will send you Elijah” (Malachi 3:23). He will not come to make the pure impure, nor purify the impure, nor disqualify people who are presumed to have legitimate lineage¹³⁸Or, family pedigree., nor qualify those who are disqualified. He will only come to bring peace to the world¹³⁹Between Israel and the other nations., as it says, “And he shall turn the hearts of the fathers on the children” (Malachi 3:24). Some of the Sages say that Elijah will come¹⁴⁰Either to announce his coming or “authorize rabbis” (for the Sanhedrin?). before the coming of the Messiah. But regarding all these matters and similar, no one knows how it will be until it will be. For these matters were unclear to the Prophets. Even the Sages themselves did not have a Tradition regarding these matters and only could attempt to understand the verses. Thus, there were disagreements in these matters. Nevertheless, neither the order that these events will occur nor their details are fundamental to the religion. Thus, a person must never busy himself with the Aggadohs and not dwell on the Midrashim regarding these matters or similar issues. He must not make them dogma¹⁴¹Or, the essence, a tenet.. For these do not result in either love (for G-d) nor fear (of sin). Similarly, one should not calculate the Ends¹⁴²Of a) the Exile, and b) when the Messiah will come.. Our Sages have said that the spirit of those who calculate the Ends will expire¹⁴³I.e. They will die.. Rather, one is to (simply) wait and believe in the principle¹⁴⁴And not contemplate the details. of this matter, as we have explained.

It is written in Sodei HaRazim (by the author of the Roke’ach): Regarding all the transgressions in the Torah, if a person commits them in private, the prophet Eliyahu will not reveal them. But if someone violates a ban (cheirem) then he does announce it and reveal it. For it is written, “I am going to send you Eliyahu the prophet, etc.” (Malachi 3:23). And it is written immediately afterwards, “And I will strike the land [with] a ban.”

He shall reconcile parents with children and children with their parents, so that, when I come, I do not strike the whole land with utter destruction. Lo, I will send the prophet Elijah to you before the coming of the awesome, fearful day of the LORD.

(Malachi 3:24) “the heart of fathers to the children” -- “Behold, I send you Elijah the prophet, ” etc. and he will return the heart of fathers to the children.” One of his missions is to revive the soul of Mashiach ben Yosef.This is hinted at in the words which is equal to the value of [643], and as is known, Messiah ben Yosef is from the root of the soul of Elijah.

And in that day, a great ram’s horn shall be sounded; and the strayed who are in the land of Assyria and the expelled who are in the land of Egypt shall come and worship the LORD on the holy mount, in Jerusalem.

And it shall come to pass in that day, etc. Then all the children of Ephraim³⁴Since Assyria and Egypt are named in this verse, and not Babylon, this prophecy is referred to the exile of the ten tribes, who will be glad to have an opportunity of returning to Jerusalem, and of joining their brethren in the worship of God. that are in exile will hasten to return to Jerusalem, seeing that their own kingdom has ceased to exist.

Moses said: “And you shall be lost among the nations” (Leviticus 26:38). Isaiah came and revoked it, and said: “And it shall be on that day the great shofar shall be sounded, and those lost in the land of Assyria shall come” (Isaiah 27:13).

It was taught in the baraita: In Nisan our forefathers were redeemed from Egypt, as it is explicitly stated in the Torah. The baraita continues: In Tishrei in the future the Jewish people will be redeemed in the final redemption. This is derived by means of a verbal analogy between one instance of the word shofar and another instance of the word shofar. It is written here, with regard to Rosh HaShana: “Sound a shofar at the New Moon” (Psalms 81:4), and it is written there, with regard to the final redemption: “And it shall come to pass on that day, that a great shofar shall be blown” (Isaiah 27:13).

Rabbi Yehuda HaNasi says: The members of the ten tribes come to the World-to-Come, as it is stated: “And it shall come to pass on that day, that a great shofar will be sounded, and they shall come who were lost in the land of Assyria and who were dispersed in the land of Egypt, and they shall worship the Lord at the holy mountain in Jerusalem” (Isaiah 27:13). Rabba bar bar Ḥana says that Rabbi Yoḥanan says: Here too, Rabbi Akiva abandoned his piety and uncharacteristically interpreted the verses harshly, as it is stated with regard to the ten tribes: “Go and proclaim these words toward the north, and say: Return you faithless Israel, says the Lord; I will not frown upon you; for I am merciful, says the Lord, and I will not bear a grudge forever” (Jeremiah 3:12). The prophet prophesies about the return of the ten tribes to Eretz Yisrael.

When the prophet Isaiah 27,13 speaks about "that day when a great ram's horn will be sounded to signal the ingathering of the strayed ones in the land of Assyria and the expelled ones in the land of Egypt who will come and worship the Lord on the Holy Mount in Jerusalem," he refers to this reunification of the souls that have been scattered. Our daily prayer: תקע בשופר גדול … וקבץ נדחינו, also has in mind those souls that have been dispersed. The same is true of the prayer on the festivals in which we mention that we have been scattered on account of our sins, etc. There too, we pray not just for the return to Jerusalem of Jewish bodies, but for the return to their origin of those souls that have been forced to endure a second or third round of life in this world. The major thrust of these prayers is for the welfare of our souls. There are many aspects to this transmigration of souls.

Throughout the land —declares the LORD— Two-thirds shall perish, shall die, And one-third of it shall survive.

With regard to that which is stated: “And it shall come to pass that in all the land, says the Lord, two parts shall be excised and die, but the third shall remain in it” (Zechariah 13:8), Reish Lakish says: “The third” means that only one-third of the descendants of Shem, son of Noah, will remain, and everyone else will die. Rabbi Yoḥanan said to Reish Lakish: It is not satisfactory to God, their Master, that you said this about them, that the overwhelming majority of the world will be destroyed. Rather, even as many as one-third of the descendants of Noah, one-third of the population of the world, will remain.

(Zech. 13:8): AND IT SHALL COME TO PASS THROUGHOUT ALL THE LAND, SAYS THE LORD, THAT TWO-THIRDS IN IT < SHALL BE CUT OFF AND DIE, BUT ONE-THIRD SHALL REMAIN IN IT>. This is what is stated through the Holy Spirit at the hands of David (in Ps. 97:7): ALL WHO WORSHIP AN IMAGE, WHO BOAST IN IDOLS, ARE PUT TO SHAME.³⁵Tanh., Deut. 5:9. With reference to whom were they speaking? They were only speaking with reference to the works of the Holy One. R. Hanina said: The Holy One is going to show his glory to all who have come into the world; for he will lower his throne in the middle of the firmament and again set it in place where the sun rises during the period of <the month of> Tebeth. R. Hanina the Elder said to him: Is it possible to see his glory, even the one of whom it is written (in Exod. 33:20): FOR NO HUMAN MAY SEE ME AND LIVE? Now you are saying: The Holy One is going to show his glory to all who have come into the world. He said to him: See, it is written (in Ps. 84:12 [11]): FOR THE LORD {OF HOSTS} [GOD] IS SUN AND SHIELD [….] Just as A SUN AND SHIELD denotes a shield over one in time of war, so also will Holy One be a shield over his children in time of war, at that time <of his appearing>.³⁶Even though the Holy One on his throne shines with the blinding rays of the sun, he will also provide a shield from these rays. R. Hanina said: In the time that the Lord judges the peoples of the world, he seizes them for judgment, them, their gods, and the one who sets up images³⁷The translation reads protomin (Gk. partomai, denoting imperial busts.) for Buber’s pittumin. The emendation was first suggested by Jastrow, s.v. perotomi, and agrees with a note from S. Lieberman given orally to Daniel Sperber and cited in “Greek and Latin Words in Rabbinic Literature,” Bar-Ilan: Annual of Bar-ilan University Studies in Judaica and the Humanities, 14–15(1977), p. 12, n. 7. Buber’s pittumin, which means “ingredients” or “spices,” makes relatively little sense. Cf. Codex Vaticanus, Ebr. 34, which reads “patronin” (Gk.: patrones; Lat.: patroni), and denotes protectors. Cf. also the parallel in Tanh., Deut. 5:9, which seems to read partomin (“small portions”) but should probably be voweled as protomin. for them. Next he brings the two tablets with the Ten Commandments and says to them (i.e., to the tablets): Have they all paid attention to you? Then they say to him: From the day that you created us, no one has paid attention to us with the lone exception of your people Israel. (Ps. 96:7): WHO BOAST IN IDOLS. <It would be> more fitting for Scripture to say: WHO TRUST. What is the meaning of WHO BOAST? That they did not perform idol worship until they had honored each other (for doing so). The Holy One said: On each and every day you will feel shame before me. There are those among you who serve doves, and a lot of doves are slaughtered. There are also those among you who serve bricks, and a lot of bricks are broken. There are those among you who serve fish, and a lot of fish are sold in the marketplace. Immediately the Holy One put them to shame, as stated (in Micah 7:16):THE NATIONS SHALL SEE ME AND BE ASHAMED.

(Zech. 13:8:) “’And it shall come to pass throughout all the land,’ says the Lord, ‘that two-thirds in it shall be cut off [and] die, but one-third shall remain in it.’” This is what is stated with the holy spirit through David (in Ps. 97:7), “All who worship an image, who boast in idols, are put to shame.” With reference to whom was he saying it? He only said it with reference to the Holy One, blessed be He. R. Hanina said, “The Holy One, blessed be He, is going to show His glory to all who have come into the world; for He will lower His throne in the middle of the firmament and again set it in place where the sun rises during the period of [the month of] Tebeth.” R. Hanina the Elder said to him, “Is it possible to see His glory, even the One of whom it is written (in Exod. 33:20), ‘for no human may see Me and live?’ Now you are saying, ‘The Holy One, blessed be He, is going to show His glory to all who have come into the world.’” He said to him, “See, it is written (in Ps. 84:12), ‘For the Lord God] is sun and shield […].” Just as a sun and shield denotes a shield over one in time of war, so also will the Holy One, blessed be He, be a shield over His children at that time [of His appearing].²⁰Even though the Holy One on his throne shines with the blinding rays of the sun, He will also provide a shield from these rays. R. Hanina said, “In the time that the Lord judges the peoples of the world, He seizes them for judgment; them, their Gods, and the one who sets up images²¹The translation reads protomin (Gk. partomai, denoting imperial busts.) for Buber’s pittumin. The emendation was first suggested by Jastrow, s.v. perotomi, and agrees with a note from S. Lieberman given orally to Daniel Sperber and cited in “Greek and Latin Words in Rabbinic Literature,” Bar-Ilan: Annual of Bar-ilan University Studies in Judaica and the Humanities, 14–15(1977), p. 12, n. 7. Buber’s pittumin, which means “ingredients” or “spices,” makes relatively little sense. Cf. Codex Vaticanus, Ebr. 34, which reads “patronin” (Gk.: patrones; Lat.: patroni), and denotes protectors. for them. Next He brings the two tablets with the Ten Commandments and says to them (i.e., to the tablets), ‘Have they all paid attention to you?’ Then they say to him, ‘From the day that You created us, no one has paid attention to us with the lone exception of Your people Israel.’” (Ps. 96:7:) “Who boast in idols.” [It would be] more fitting for Scripture to say, “who trust.” What is the meaning of “who boast?” That they did not perform idol worship until they had honored each other (for doing so). The Holy One, blessed be He, said, “On each day you will feel shame before Me. There are those among you who serve doves, and a lot of doves are slaughtered. There are also those among you who serve bricks, and a lot of bricks are broken in the marketplace. There are those among you who serve fish, and a lot of fish are sold in the marketplace.” Immediately the Holy One, blessed be He, put them to shame, as stated (in Micah 7:16), “The nations shall see Me and be ashamed […].” R. Hama bar Hanina said, “What is the meaning of (Is. 43:9), ‘All the nations are gathered together […].’ In the world to come the Holy One, blessed be He, brings the book of Torah and puts it on His lap.²²‘AZ 2a-3b. Then He says, ‘Let anyone who is occupied with this, come and receive his reward.’ Immediately all the peoples gather in confusion, as stated (ibid.), ‘All the nations are gathered together […].’ The Holy One, blessed be He, says to them, ‘Do not be gathered in confusion, but [have] every nation [come separately] with its scribes,’ as stated (ibid, cont.), ‘and let the peoples assemble.’ Edom (the Roman Empire) entered. The Holy One, blessed be He, says to them, ‘With what were you occupied?’ They say to Him, ‘We have established a lot of marketplaces, produced a lot of baths, and multiplied silver and gold. And everything was [done] so that Israel would [have leisure to] be occupied with Torah.’ He [then says] to them, ‘Everything that you did, you did for your own needs. Marketplaces are for settling harlots in. Baths are to refresh yourselves. Silver and gold are mine, as stated (in Hag. 2:8), “The silver is Mine, and the gold is Mine.”’ The Persian Empire entered. He says to them, ‘With what were you occupied?’ They say, ‘We have conquered a lot of cities, established a lot of bridges, waged a lot of wars. And everything was [done] for the sake of Israel.’ He [then] says to them, ‘Everything that you did, you did for the sake of yourselves. Cities were for producing forced labor²³Gk.: angareia; Lat.: angaria. in them. Bridges were for collecting tolls. Wars [are what] I have waged, as stated (in Exod. 15:3), “The Lord is a man of war.” Are there any among you declaring “this?”’ It is so stated (in Is. 43:9, cont.), ‘who among them will declare this?’ Now ‘this’ can only be Torah, since it is stated (in Deut. 4:44), ‘And this is the Torah which Moses set.’ They say to Him ‘Did you give us anything that we have not accepted?’ [But] it says about them (in Deut. 33:2), ‘The Lord came forth from Sinai, and shone upon them from Seir….’ [This] teaches that the Holy One, blessed be He, brought [the light of Torah] to all the peoples of the world, but they did not want to accept it. [So] they say to Him, ‘Did You overturn the mountain above us like a basin like you did to Israel, as stated (in Exod. 19:17), “And they stood at the nether part of the mount,” and You said to them, “If you accept the Torah, excellent, but if not, there [under the mountain], will be your burial.” As if it were not for this, they [too] would not have accepted it.’ The Holy One, blessed be He, says to them, ‘But did they not say from the beginning (in Exod. 24:7), “we shall do and we shall heed?”’ They [then] say to Him, ‘Master of the world, give it to us in advance, and we will carry it out.’ He says to them, ‘I am giving you an easy commandment. If you observe it, I will give you a reward like [that of] Israel.’ He says to them, ‘Go and make a sukkah (booth).’ Immediately each and every one goes and builds a sukkah for himself. [But] when the Holy One, blessed be He, brings out the sun from its case,²⁴Gk. and Lat.: narthex, where it originally denoted a shrub. each one tramples down his sukkah and goes away, as stated (in Ps. 2:3), ‘Let us break their bonds asunder.’ Then the Holy One, blessed be He, sits and laughs at them, as stated (in vs. 4), ‘The One sitting in the heavens will laugh; the Lord will deride them.’” (Ps. 97:7, end:) “And all the powers will bow down to Him.” When He judges the peoples of the world, he will judge their gods along with them, as stated (in Is. 66:16), “For in fire will the Lord execute judgment….” When they are unable to remain in the fire, they fly away. Then the Holy One, blessed be He, sends out angels with [prisoner] collars²⁵Qolarin from the Lat.: collaria; cf. colla (“necks”). and chains, and they cast them into the midst of the fire, as stated (in Mal. 3:19), “’And that day is coming burning like an oven,’ said the Lord of Hosts, ‘[(it) shall burn them to ashes] and leave of them neither stock nor boughs.’” Another interpretation (of Ps. 97:7), “And all the powers bow down to Him”: All the idolaters say to their gods, “Come and bow down before the Holy One, blessed be He, for you have led us astray.” Immediately (according to Is. 2:18), “And the idols shall completely vanish,” and the idolaters bring them down into Gehinnom. It is therefore stated (in Ps. 97:7), “All who worship an image are put to shame.” (Zech. 13:8:) “And it shall come to pass throughout all the land, says the Lord, that two-thirds in it shall be cut off [and] die,” these are those that say there are two powers in the Heavens; “but one-third (shelishit) shall remain in it,” these are Israel, who are from a third (shelishit) of the world, [as they are] the children of three (sheloshet) patriarchs. Another interpretation (of Zech. 13:8) “but one-third shall remain in it”: [These words mean] that they shall only settle in their land in the third deliverance. The first deliverance was the deliverance from Egypt. The second was the deliverance of [in the time of] Ezra. The third has no interruption. R. Simlay said, “Six hundred and thirteen commandments were spoken to Moses on Sinai.²⁶Makk. 23b-24a; M. Pss. 17(addendum):18-25. David came and established them upon eleven [principles], as stated (in Ps. 15:1), ‘O Lord, who shall dwell in Your tent,’ and all [of that] psalm.²⁷The five verses to this psalm contain exactly eleven stipulations (in vss. 2-4a) for dwelling with the Holy One without being shaken. Isaiah came and established them upon six, as stated (in Is. 33:15), ‘(1) One who walks righteously and (2) speaks uprightly, (3) who detests the unjust gain of oppression, (4) who shakes his finger (literally, his hand) against grasping at a bribe, (5) [who shuts off his ears against hearing of bloodshed, and (6) closes his eyes against looking at evil].’ And it is written after that (in vs.16), ‘Such a one shall dwell on the heights; the strongholds on cliffs shall be his refuge, with his food supplied and his water assured.’ Micah came and established them upon three, as stated (in Micah 6:8), ‘He has told you, O human, what is good; so what does the Lord demand of you but to practice justice, love kindness, and to walk humbly with your God.’ Amos came established them upon two, as stated (in Amos 5:4), ‘For thus says the Lord […], “seek Me and live.”’ Habakkuk came and established them upon one, as stated (in Hab. 2:4), ‘but the righteous person shall live by his faithfulness.’”

The Gemara proceeds to discuss the third king enumerated in the mishna. He was called Manasseh [Menashe] because he forgot God [nasha yah]. Alternatively, he was called Manasseh since he caused the kingdom of Israel to forget [hinshi] their Father Who is in Heaven. And from where do we derive that Manasseh does not enter into the World-to-Come? The Gemara answers: It is derived as it is written: “Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem…And he did that which was evil in the sight of the Lord…And he made an ashera, as did Ahab king of Israel” (II Kings 21:1–3). Just as Ahab has no share in the World-to-Come, so too, Manasseh has no share in the World-to-Come.

It is taught in a baraita that Rabbi Meir would say: Absalom has no share in the World-to-Come, as it is stated: “And they smote Absalom and they killed him” (II Samuel 18:15). “And they smote Absalom” is referring to death in this world, while “and they killed him” is referring to death in the World-to-Come. It is taught in a baraita that Rabbi Shimon ben Elazar says in the name of Rabbi Meir: Ahaz and Ahaziah, kings of Judea, and all of the kings of the kingdom of Israel about whom it is written: “And he did evil in the eyes of the Lord” (see, e.g., I Kings 15:34), neither live in the World-to-Come nor are sentenced to Gehenna.

It is taught in a baraita that Rabbi Meir would say: Absalom has no share in the World-to-Come, as it is stated: “And they smote Absalom and they killed him” (II Samuel 18:15). “And they smote Absalom” is referring to death in this world, while “and they killed him” is referring to death in the World-to-Come. It is taught in a baraita that Rabbi Shimon ben Elazar says in the name of Rabbi Meir: Ahaz and Ahaziah, kings of Judea, and all of the kings of the kingdom of Israel about whom it is written: “And he did evil in the eyes of the Lord” (see, e.g., I Kings 15:34), neither live in the World-to-Come nor are sentenced to Gehenna.

Naaman, commander of the army of the king of Aram, was important to his lord and high in his favor, for through him the LORD had granted victory to Aram. But the man, though a great warrior, was a leper.

Na’amon the general. He goes on and lists the miracles that were performed through Elisha.

Once, when the Arameans were out raiding, they carried off a young girl from the land of Israel, and she became an attendant to Naaman’s wife.

She became [a servant] to [Na’amon’s wife]. [Targum Yonoson renders,] “and she served Na’amon’s wife.

The Gemara suggests: And perhaps they are called orevim after the name of their place of origin. Isn’t it written: “And the Arameans had gone out in bands, and had brought away captive out of the land of Israel a minor young woman [na’ara ketana]” (II Kings 5:2)? And it is difficult for us to understand why the verse calls her a young woman and also calls her a minor, which are two different stages in a girl’s development. And Rabbi Pedat said: She was a minor girl who was from a place called Naaran. Perhaps in the case of Elijah they were two people from a place called Oreb. The Gemara rejects that suggestion: If so, Orebites [oreviyyim] should have been written in the verse.

She said to her mistress, “I wish Master could come before the prophet in Samaria; he would cure him of his leprosy.”

“My master should plead [for curing his illness] before the prophet.” An expression [similar to], “and Moshe prayed [וַיְחַל].”³Shemos 32:11. See also Tehillim 119:5. The supplications of all those who pray for him, will be that the miracle shall come before the prophet.

[Naaman] went and told his lord just what the girl from the land of Israel had said.

(1) He came. Na’amon. (2) And told his master. The king of Arom.

And the king of Aram said, “Go to the king of Israel, and I will send along a letter.” He set out, taking with him ten talents of silver, six thousand shekels of gold, and ten changes of clothing.

(1) And took in his hand. A present for the prophet. (2) Six thousand gold [pieces]. Gold pieces.

He brought the letter to the king of Israel. It read: “Now, when this letter reaches you, know that I have sent my courtier Naaman to you, that you may cure him of his leprosy.”

(1) Saying, “Now when this letter reaches, etc.” The letter said to him, “And now, when this letter reaches, etc.” (2) Arrange to cure him of this tzora’as. ‘אֲסֵפָה’ [=gathering], pertaining to a metzora, is an expression of his cure, because when he is cured, he is [once again] gathered in among people, but during his illness, everyone stays away from him.⁴The Torah forbids a metzora to dwell within the camp of Yisroel. See Vayikra 13:46. However, even among the other nations a metzora is excluded from the general community until he is cured.

When the king of Israel read the letter, he rent his clothes and cried, “Am I God, to deal death or give life, that this fellow writes to me to cure a man of leprosy? Just see for yourselves that he is seeking a pretext against me!”

(1) “Am I God?” The [first] ‘ה’ is voweled with a ‘פתח’ to indicate that it is a question. (2) He is looking for an excuse. He is looking for a pretext to attack me.⁵Because he was so involved in his evil ways, it did not occur to Yehorom to seek help from Elisha the prophet.—Metzudas Dovid He is looking for an excuse. (3) [מִתְאַנֶּה is] an expression of “false accusation [=עֲלִילוֹת דְּבָרִים].”⁶Devarim 22:14.

When Elisha, the man of God, heard that the king of Israel had rent his clothes, he sent a message to the king: “Why have you rent your clothes? Let him come to me, and he will learn that there is a prophet in Israel.”

So Naaman came with his horses and chariots and halted at the door of Elisha’s house.

Elisha sent a messenger to say to him, “Go and bathe seven times in the Jordan, and your flesh shall be restored and you shall be clean.”

But Naaman was angered and walked away. “I thought,” he said, “he would surely come out to me, and would stand and invoke the LORD his God by name, and would wave his hand toward the spot, and cure the affected part.

(1) “Behold, I thought.” I thought the prophet would come out and speak with me, and see the ailment. (2) And wave his hand toward the spot. Of the tzora’as.⁷Alternatively, אֶל הַמָּקוֹם refers “to the place where he worships God, i.e., towards the Beis Hamikdosh.—Ralbag

The answer: any commanded activity which seems bizarre in terms of conventional cause and effect can result in one of two assessments: that its commander or executor is a phenomenal sage or that he is a phenomenal fool. That is, if it be seen to result in the end towards which it was directed then the doer will be regarded as a phenomenal sage, having achieved an end which no one else had foreseen. But if it is seen not to result in the projected end the doer will be regarded as a phenomenal fool, as is seen in the episode of Naaman and Elisha. When Naaman went to Elisha to be healed of his leprosy he assumed that Elisha would pray and call upon his G-d. And if Elisha had, indeed, healed him in this manner, the cure would not have appeared so wonderful to him, for all of humanity feel in their hearts that the Blessed One heeds man's prayers. A cure resulting from such prayer, then, would be regarded as natural and as containing no novelty. But when Elisha advised him as he did [to wash in the Jordan seven times], Naaman perceiving no cause and effect relationship whatsoever which might eventuate in a cure, raged at Elisha and cursed his king and his G-d, saying (II Kings 5:11-12): "I thought he would surely come out to me and stand and call on the name of the L-rd his G-d and wave his hand over the place and so heal the leper. Are not Amana and Parpar, rivers of Damascus, better than all the rivers of Israel…" For such a thing in which no cause and effect relationship is perceivable seems folly in its commander or performer. But in the end, when Naaman saw that it turned out exactly as the prophet had foretold and that he had been cured outside of the realm of cause and effect, he said (Ibid 15): "Now I know that there is no G-d in all of the earth but in Israel." That is, because of their closeness to Him they attain things which are completely unaccountable for in terms of the natural order, and the projected end is achieved for all to see. Our verse is to be interpreted along the same lines. Our observance of the statutes constitutes our wisdom and our understanding among the nations. For when they see that Divinity resides among us and they consider that all religious codes share in common with our Torah the obvious ethical inunctions, namely, those against theft, murder, and the like — when they consider this and see, nonetheless, that Divine Immanence is ours alone, they will say: "It cannot be but that this great nation is a wise and understanding people." The tone is one of forced, grudging admission in the face of what is so obvious to the senses that it cannot be denied.

Are not the Amanah and the Pharpar, the rivers of Damascus, better than all the waters of Israel? I could bathe in them and be clean!” And he stalked off in a rage.

But his servants came forward and spoke to him. “Sir,” they said, “if the prophet told you to do something difficult, would you not do it? How much more when he has only said to you, ‘Bathe and be clean.’”

(1) “My father [master].” אָבִי [lit., my father, means] the same as אֲדוֹנִי [=my master].⁸We find instances where אָב is a title that is used for prominent people. See Bereishis 45:8. (2) Would you not do it? Wouldn’t you do it, even if he told you to do something requiring exertion? (3) Certainly since. By a fortiori conclusion, for he said to you [to do] an easy thing, “immerse yourself and become clean.”

So he went down and immersed himself in the Jordan seven times, as the man of God had bidden; and his flesh became like a little boy’s, and he was clean.

Returning with his entire retinue to the man of God, he stood before him and exclaimed, “Now I know that there is no God in the whole world except in Israel! So please accept a gift from your servant.”

A blessing [a gift]. A gift of peace, upon greeting, [e.g.,] when a student or a servant greets [his] master,⁹See Bereishis 33:11. salud, in O.F.¹⁰Na’amon lived as a righteous gentile, keeping the seven commandments that God gave to Noach and his descendants. However, he did not convert to Judaism. See Maseches Gittin 57b.

(Ibid. 11) "Now I know that greater is the L rd than all the gods": Until now he had not conceded anything to Him. "that the L rd is greater": They said: In the beginning there was no slave that could escape from Egypt, it being entirely sealed off, and now He has taken six hundred thousand men out of Egypt! "than all the gods": They said: There was no idolatry in the world that Yithro did not come across and did not worship, viz.: "than all the gods. And Na'aman was even more conceding in this regard than he, viz. (II Kings 5:15) "Now I know that there is no G d in all the land, but only in Israel." And thus, Rachav the harlot (Joshua 2:11) "for the L rd your G d is the G d in the heavens above and on the earth below."

But he replied, “As the LORD lives, whom I serve, I will not accept anything.” He pressed him to accept, but he refused.

I will not accept. Because monies pertaining to idols are included in it.

Abraham — (Bereshith 14:22-23) "I lift my hand (in oath) to the L-rd, G-d on high, Possessor of heaven and earth: Nothing (shall I take), from a thread until a sandal latchet, nor shall I take anything that is yours." Boaz (to Ruth) — (Ruth 3:13) (I swear) "As the L-rd lives, lie (here with me, unmolested) until the morning…" David — (I Samuel 26:10) "And David said (to Avishai, who wanted to kill Saul, David's enemy): (I swear) as the L-rd lives: The L-rd will strike him with plague, or his day will come and he will die, or he will go forth in battle and he will perish." Elisha — (II Kings 5:16) "(I swear) as the L-rd lives, before whom I have stood, I shall not take (any emolument, etc.") And just as the righteous beswear their (evil) inclination not to do (as it wishes), so, the wicked (beswear it to do) as it wishes, viz. (Ibid. 20) "As the L-rd lives, I (Gechazi, Elisha's servant) shall run after him and take something from him!"

And with all his thoughts he should meditate how to do the will of the Creator, and purify the many others to do likewise, and to sanctify the Name of God and to surrender himself completely in the love of God, Blessed be He. And this is the love of God, Blessed is He, that is written in the Torah, as in the case of Phineas who risked his life for the sake of the Creator, may He be Blessed (Num. 25), and as in the case of Abraham, our father, who said: "I have lifted my hand to the Lord, the most High God, Creator of heaven and earth, that I will not take from a thread or a shoestring nor will I take anything of yours" (Gen. 14:22-23). And, as in the case of Elisha who did not wish to take anything from Naaman (II Kings 5:16).

And Naaman said, “Then at least let your servant be given two mule-loads of earth; for your servant will never again offer up burnt offering or sacrifice to any god, except the LORD.

(1) “Please.” An expression of a request, an expression of הַלְוַאי [=were it only so].¹¹Na’amon would not even take a small amount of earth with asking permission. Radak. (2) “May there be given.” From this soil of Eretz Yisroel, which is holy, a load [of earth] carried by a team of mules, and I will carry it off to my city, and I will make it [into] an altar.

But may the LORD pardon your servant for this: When my master enters the temple of Rimmon to bow low in worship there, and he is leaning on my arm so that I must bow low in the temple of Rimmon—when I bow low in the temple of Rimmon, may the LORD pardon your servant in this.”

(1) The house of Rimon. The name of a pagan deity. (2) To bow down there. Against my will, when my master bows, because he leans on my hand.

The Gemara asks: What halakhic conclusion was reached about this matter? Rav Adda bar Ahava says that they say in the school of Rav: It is written that Naaman, commander of the army of the king of Aram, said to the prophet Elisha: “For this matter may the Lord pardon your servant, that when my master goes into the house of Rimmon to bow down there and he leans on my hand, and I bow myself down in the house of Rimmon” (II Kings 5:18). That is, he was forced to bow down before an idol out of fear of his master, the king of Aram. And it is written in the following verse: “And he said to him: Go in peace,” indicating that Elisha did not criticize him for acting in this manner.

And he said to him, “Go in peace.” When he had gone some distance from him,

A distance. כִּבְרַת אֶרֶץ is the name of a land measure,¹²The distance of a mile.—Radak as in, “portions [צִמְדֵי] of vineyard,”¹³Yeshayahu 5:10. arpent, in O.F.

Gehazi, the attendant of Elisha the man of God, thought: “My master has let that Aramean Naaman off without accepting what he brought! As the LORD lives, I will run after him and get something from him.”

Something. The ‘א’ is missing,¹⁴The word “מְאוּמָה” is written “מוּמָה,” without the ‘א.’ מוּם means a flaw. As a result of this taking, he was stricken with Na’amon’s flaw, that of tzora’as. because this taking was [responsible for his being stricken with] a flaw [=[מום.

So Gehazi hurried after Naaman. When Naaman saw someone running after him, he alighted from his chariot to meet him and said, “Is all well?”

And he jumped off. [Targum Yonoson renders,] “and he leaned over.”¹⁵This expression is similar to the one in Bereishis 24:64 pertaining to Rivkah.

“All is well,” he replied. “My master has sent me to say: Two youths, disciples of the prophets, have just come to me from the hill country of Ephraim. Please give them a talent of silver and two changes of clothing.”

Naaman said, “Please take two talents.” He urged him, and he wrapped the two talents of silver in two bags and gave them, along with two changes of clothes, to two of his servants, who carried them ahead of him.

(1) “Please.” Swear that he sent you.¹⁶Na’amon asked him to swear because he did not believe that Elisha changed his mind. Alternatively, הוֹאֵל means “agree.”—Metzudas Tzion (2) In two bags. Types of garments and kerchiefs, as in, “and the kerchiefs and the pouches [=חֲרִיטִים].”¹⁷Yeshayahu 3:22. Menachem classified it thus. But [Targum] Yonoson rendered this as “פַּלְדָּסִין [=sheets],” and the one [חֲרִיטִים] in the Book of Yeshayahu, [he rendered] as “מְחַכַּיָּא [=a plate covering the genitals].” The exegetes say that “בִּשְׁנֵי חֲרִיטֵי,” means “in two long pockets,” brides, in O.F. (3) His two servants. Na’amon’s. (4) And they carried them before him. Before Geichazi.

Elisha drove Gehazi away, as it is written: “And Naaman said: Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments” (II Kings 5:23). Naaman offered Gehazi payment for the help Elisha had given him. The verse states: “And Elisha said to him: Where from, Gehazi? And he said: Your servant went nowhere at all. And he said to him: Went not my heart with you, when the man turned back from his chariot to meet you? Is it the time to receive silver and to receive garments, and olive groves, and vineyards, and sheep and cattle, and menservants and maidservants?” (II Kings 5:25–26). The Gemara asks: And did Gehazi take all that? It is merely silver and garments that he took.

When [Gehazi] arrived at the citadel, he took [the things] from them and deposited them in the house. Then he dismissed the men and they went their way.

(1) And he came to a concealed place. [Targum] Yonoson rendered, “to a hidden place.”¹⁸Alternatively, עֹפֶל means “a stronghold,” a secure place.—Radak (2) And took from their hands. From the hands of Na’amon’s two servants. (3) And he dismissed the men so that Elisha would not see them.

He entered and stood before his master; and Elisha said to him, “Where have you been, Gehazi?” He replied, “Your servant has not gone anywhere.”

Then [Elisha] said to him, “Did not my spirit go along when a man got down from his chariot to meet you? Is this a time to take money in order to buy clothing and olive groves and vineyards, sheep and oxen, and male and female slaves?

Was that the time to take silver. To become wealthy, and to buy with it clothing and olive [trees], etc.

Surely, the leprosy of Naaman shall cling to you and to your descendants forever.” And as [Gehazi] left his presence, he was snow-white with leprosy.

A lover of money never has his fill of money, nor a lover of wealth his fill of income. That too is futile.

(1) He who loves money will never be satisfied with money. Whoever loves [to perform God’s] commandments never has his fill of them.¹²See the Gemara in Maseches Makkos 10a which interprets that this verse is referring to Moshe. (2) And he who loves abundance. Of many commandments (3) Will have no produce. And among them none has a specific and distinguishable commandment, e.g., the building of the Beis Hamikdosh or a synagogue, or [writing] a beautiful Torah scroll. (4) This too is vanity. So are these two verses expounded upon in the Midrash, and there are other suitable interpretations, but I stated this one first because it is related to the matter of, “and there are higher ones over them,” which Scripture juxtaposed to them. (5) Another explanation: The profit of the earth is desired by all. The reward for tilling the soil is most important of all, for even the king must be subservient to the field; if the earth produces fruits, he will eat, otherwise, he dies from hunger. (6) He who loves money will never be satisfied with money. He will not eat money. (7) And he who loves abundance. Of money. (8) Will have no produce. That he does not gather for himself produce, this too is vanity.¹³Alternatively, “one who loves [an] abundance” of slaves, maidservants and other household members, “will have no produce,” i.e., he will be unable to sustain his household staff, for they will consume everything (Metsudas Dovid). (9) Another explanation: The profit of the earth is desired by all. The reward of Yisroel is in all aspects of Torah, be it in Scripture, in Mishnah, or in Gemara. (10) The king himself is subject to the soil. If the king is well versed in Scripture and Mishnah, he must still be subservient to the one well-versed in Gemara, because he arranges before him the practical decisions regarding prohibition and permissibility, ritual impurity and purity, and practical laws. (11) He who loves money. Whoever loves Torah [study], never has his fill with it. (12) And he who loves abundance. Torah [study]. (13) Will have no produce. One who has [knowledge of] Scripture and Mishnah, but has no [knowledge of] Gemara, what benefit does he have? All these are [expounded] in Vayikra Rabbah.

Ravina says that there is a different interpretation of the verse cited earlier (Ecclesiastes 5:9): Anyone who loves to teach in abundance, before the multitudes, to him shall be increase, as his Torah knowledge is enhanced through those lectures. And that is the parallel to that which Rabbi Yehuda HaNasi says: Much Torah have I studied from my teachers, and I have learned more from my colleagues than from them, and I have learned more from my students than from all of them.

People have varying character traits. Some people are angry by nature, forever bursting with rage, then there are others who are tranquil who never become angry, or who become angry [only] once in many years. [You will find] a man who is extremely haughty, and another who is extremely humble. Some are lustful, their souls never satisfied with their unbridled cravings, others possess a very pure heart, and have no desire even for little things which are required for physical well-being. Some people have a voracious hunger for wealth and are not satisfied with all the money in the world, as it is written, "The person who loves money will not be satisfied with money."¹Ecclesiastes 5:9. Others have very modest desires, and are satisfied with little which does not even fill their needs, and [yet] make no effort to earn a livelihood. Some will afflict themselves with hunger and accumulate money this way, and [the little] they eat of their own [food] causes them distress. Others spend all their money [wastefully.] It is the same with all other character traits and concepts, as for example, the cheerful and the gloomy, the miser and the noble hearted, the cruel and the compassionate, the gentle and the hard-hearted and so on.

Each and every one of the sons of man has many innate tendencies which differ one from the other and which are extremely afar. There is one man of a feverish temperment, constantly vexed, and there is another man of a calm disposition, without angry moods whatever, and if he does show anger it is but one bit of anger in many years; one man is overmuch supercilious, and another man is extremely unobtrusive; one is sensual, whose being is never stilled by the pursuit of propensity, and one is so pure-hearted that he feels no craving even for the barest necessities of the body; one's being is so greedy that the world's money will not satisfy him, as the subject is spoken of: "He that loveth silver shall not be satisfied with silver" (Ecc. 5.10); and one's being is so restrained that he considers enough even part of the little which is insufficient for his need and he will not pursue to attain all needs; one suffers hunger in his effort of hoarding and does not eat a cent's worth of his own without great torture to himself, and another wastes his money with his own hand deliberately. And of such ways are all the rest of the tendencies, as the optimist and pessimist, miser and philanthropist, cruel and merciful, coward and stout-hearted and the like.

LUST FOR MONEY: It is the lust for money which binds a man in the shackles of this world, harnessing thick ropes of labor and preoccupation upon his arms, as scripture says "one who loves money will never be satiated with money" (Kohelet 5:9).

Arrogance leads to the pursuit of wealth in order to lord over people. You already know what happened to Korah and his band because of his arrogance, for he sought to make himself great and to assume greatness that had not been given to him by Heaven, and from this he entered into controversy and from the controversy came jealousy and hatred. All of these qualities are very demeaning qualities, as shall, with God's help, be explained.

and you say to yourselves, “My own power and the might of my own hand have won this wealth for me.”

and you say to yourselves, “My own power and the might of my own hand have won this wealth for me.”

this power that is, riches (as in, “they shall leave their wealth [literally: their power] to others” [Psalms 49: 11]), in the sense of: the fruits of their toil, and of their strength.

ואמרת בלבך כחי ועוצם ידי, “and you will say in your heart: “My strength and the power of My hand, etc.” Moses says that possibly your arrogance will become such that you ascribe your affluence to your horoscope. The word כחי would refer to influences from outer space, astrological in nature, the word עצם ידי would refer to sub-terrestrial influences, demons resident below earth.

[42] The third belief, is the belief of many people, that think that the matters of this world follow rules of nature that were established by the creator in the lower worlds, and it is their efforts and pressure that helps and their laziness that does harm as in (Deuteronomy 8:17) "My strength and vigor of my hand achieved this success" and they say further, all is dependent on luck, and it is happenstance for everyone equally, and there is nothing other than the natural way, no more, whether for the good or for the bad:

Pride is the coin which the Great King, Blessed be He, voided, and about which He warned us in His Torah, as it is said: "Take care lest you forget the Lord your God and fail to keep His commandments" (Deut. 8:11). For the arrogant person forgets his Maker, as it is written, "… and (when) your herds and flocks have multiplied, and your silver and gold have increased, and everything you own has prospered, beware lest your heart grow haughty and you forget the Lord your God … and you say to yourselves, 'My own power and the might of my own hand have won this wealth for me'" (Ibid. 8:13-18). And in the case of a king it is said: "Thus he will not act haughtily towards his fellows or deviate from the Instruction to the right or to the left…" (Ibid. 17:20). If the Torah warned against pride even in the case of a king, so much more does it warn ordinary men that they should not attempt to lord over one another.

The second type is the one who mocks the words of people because he holds them in contempt because they too did not prosper in money matters and in the attainment of honor, and he makes fun of the poor. Not that he accuses them of any defect; they are simply despicable in his eyes. And this comes about because of arrogance or, at times, because the scoffer has ease and too much pleasure, as it is said, "Our soul is full sated with the scorning of those that are at ease, and with the contempt of the proud oppressors" (Ps. 123:4). This is proof that those who live at ease are often scoffers, and at times because of their great security they mock the righteous, as it is said, "Every one mocketh me" (Jer. 20:7). And it is said, "Whoso mocketh the poor blasphemeth his Maker" (Prov. 17:5). The explanation is that he who laughs at the poor man because he is poor, does so because it seems to him that the man is poor because of his lack of wisdom while he himself is rich because of his wisdom, as it is said, "My power and the might of my hand hath gotten me this wealth" (Deut. 8:17). Thus, he who scoffs at a poor man reviles the Creator. For he (the poor man) is the work of God, as it is written, "The rich and the poor meet together — The Lord is the maker of them all" (Prov. 22:2). And therefore he is really scoffing at the word of God, Blessed be He.

Instead, there was rejoicing and merriment, Killing of cattle and slaughtering of sheep, Eating of meat and drinking of wine: “Eat and drink, for tomorrow we die!”

For to-morrow we shall die. The prophet foretells what people will say in the days of the siege.

A similar idea is taught in another baraita: When the community is immersed in suffering, a person may not say: I will go to my home and I will eat and drink, and peace be upon you, my soul. And if he does so, the verse says about him: “And behold joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine; let us eat and drink, for tomorrow we shall die” (Isaiah 22:13). And the prophecy continues with what is written afterward, in the following verse: “And the Lord of hosts revealed Himself in my ears: Surely this iniquity shall not be expiated by you until you die” (Isaiah 22:14).

Even as the wise man is recognized by his wisdom and ideas, whereby he is distinguished from the rest of the public, so it is necessary for him to be distinguished in his conduct, eating, drinking, sexual relations, elimination, speech, rendevous, dress, temperate in words, and in his business relations. All these deeds should be aesthetic and exceedingly cultured. A disciple of the wise must not be voracious, but eat proper food to strengthen his body; but even of such food he shall not partake a large quantity, nor be after eating in order to have a full stomach, as those who fill themselves up with food and drink until their bellies swell, concerning whom it is traditionally commented saying: "And I will spread dung upon your faces" (Mal. 2.3) refers, according to the sages, to those people who eat and drink and act as if determined to make of their lives a continuous feast.²Shabbat, 15G. And, it is they that say: "Let us eat and drink, for tomorrow we must die" (Is. 22.13), which typifies the way wicked people eat, and it is such festive tables which were shamed in the verse saying: "For all tables are full of vomit, of filthiness, there is no place clean" (Ibid. 28.8). But the wise does not eat save one or two dishes, and of that he eats only enough to sustain his life and is satisfied, which is as Solomon said: "The righteous eateth to satisfy his soul" (Prov. 13.25).