(טז) וַיָּקֻ֤מוּ מִשָּׁם֙ הָֽאֲנָשִׁ֔ים וַיַּשְׁקִ֖פוּ עַל־פְּנֵ֣י סְדֹ֑ם וְאַ֨בְרָהָ֔ם הֹלֵ֥ךְ עִמָּ֖ם לְשַׁלְּחָֽם׃ (יז) וַֽיהֹוָ֖ה אָמָ֑ר הַֽמְכַסֶּ֤ה אֲנִי֙ מֵֽאַבְרָהָ֔ם אֲשֶׁ֖ר אֲנִ֥י עֹשֶֽׂה׃ (יח) וְאַ֨בְרָהָ֔ם הָי֧וֹ יִֽהְיֶ֛ה לְג֥וֹי גָּד֖וֹל וְעָצ֑וּם וְנִ֨בְרְכוּ ב֔וֹ כֹּ֖ל גּוֹיֵ֥י הָאָֽרֶץ׃ (יט) כִּ֣י יְדַעְתִּ֗יו לְמַעַן֩ אֲשֶׁ֨ר יְצַוֶּ֜ה אֶת־בָּנָ֤יו וְאֶת־בֵּיתוֹ֙ אַחֲרָ֔יו וְשָֽׁמְרוּ֙ דֶּ֣רֶךְ יְהוָ֔ה לַעֲשׂ֥וֹת צְדָקָ֖ה וּמִשְׁפָּ֑ט לְמַ֗עַן הָבִ֤יא יְהוָה֙ עַל־אַבְרָהָ֔ם אֵ֥ת אֲשֶׁר־דִּבֶּ֖ר עָלָֽיו׃ (כ) וַיֹּ֣אמֶר יְהוָ֔ה זַעֲקַ֛ת סְדֹ֥ם וַעֲמֹרָ֖ה כִּי־רָ֑בָּה וְחַ֨טָּאתָ֔ם כִּ֥י כָבְדָ֖ה מְאֹֽד׃ (כא) אֵֽרֲדָה־נָּ֣א וְאֶרְאֶ֔ה הַכְּצַעֲקָתָ֛הּ הַבָּ֥אָה אֵלַ֖י עָשׂ֣וּ ׀ כָּלָ֑ה וְאִם־לֹ֖א אֵדָֽעָה׃ (כב) וַיִּפְנ֤וּ מִשָּׁם֙ הָֽאֲנָשִׁ֔ים וַיֵּלְכ֖וּ סְדֹ֑מָה וְאַ֨בְרָהָ֔ם עוֹדֶ֥נּוּ עֹמֵ֖ד לִפְנֵ֥י יְהוָֽה׃ (כג) וַיִּגַּ֥שׁ אַבְרָהָ֖ם וַיֹּאמַ֑ר הַאַ֣ף תִּסְפֶּ֔ה צַדִּ֖יק עִם־רָשָֽׁע׃ (כד) אוּלַ֥י יֵ֛שׁ חֲמִשִּׁ֥ים צַדִּיקִ֖ם בְּת֣וֹךְ הָעִ֑יר הַאַ֤ף תִּסְפֶּה֙ וְלֹא־תִשָּׂ֣א לַמָּק֔וֹם לְמַ֛עַן חֲמִשִּׁ֥ים הַצַּדִּיקִ֖ם אֲשֶׁ֥ר בְּקִרְבָּֽהּ׃ (כה) חָלִ֨לָה לְּךָ֜ מֵעֲשֹׂ֣ת ׀ כַּדָּבָ֣ר הַזֶּ֗ה לְהָמִ֤ית צַדִּיק֙ עִם־רָשָׁ֔ע וְהָיָ֥ה כַצַּדִּ֖יק כָּרָשָׁ֑ע חָלִ֣לָה לָּ֔ךְ הֲשֹׁפֵט֙ כָּל־הָאָ֔רֶץ לֹ֥א יַעֲשֶׂ֖ה מִשְׁפָּֽט׃ (כו) וַיֹּ֣אמֶר יְהוָ֔ה אִם־אֶמְצָ֥א בִסְדֹ֛ם חֲמִשִּׁ֥ים צַדִּיקִ֖ם בְּת֣וֹךְ הָעִ֑יר וְנָשָׂ֥אתִי לְכָל־הַמָּק֖וֹם בַּעֲבוּרָֽם׃ (כז) וַיַּ֥עַן אַבְרָהָ֖ם וַיֹּאמַ֑ר הִנֵּה־נָ֤א הוֹאַ֙לְתִּי֙ לְדַבֵּ֣ר אֶל־אֲדֹנָ֔י וְאָנֹכִ֖י עָפָ֥ר וָאֵֽפֶר׃ (כח) א֠וּלַי יַחְסְר֞וּן חֲמִשִּׁ֤ים הַצַּדִּיקִם֙ חֲמִשָּׁ֔ה הֲתַשְׁחִ֥ית בַּחֲמִשָּׁ֖ה אֶת־כָּל־הָעִ֑יר וַיֹּ֙אמֶר֙ לֹ֣א אַשְׁחִ֔ית אִם־אֶמְצָ֣א שָׁ֔ם אַרְבָּעִ֖ים וַחֲמִשָּֽׁה׃ (כט) וַיֹּ֨סֶף ע֜וֹד לְדַבֵּ֤ר אֵלָיו֙ וַיֹּאמַ֔ר אוּלַ֛י יִמָּצְא֥וּן שָׁ֖ם אַרְבָּעִ֑ים וַיֹּ֙אמֶר֙ לֹ֣א אֶֽעֱשֶׂ֔ה בַּעֲב֖וּר הָאַרְבָּעִֽים׃ (ל) וַ֠יֹּאמֶר אַל־נָ֞א יִ֤חַר לַֽאדֹנָי֙ וַאֲדַבֵּ֔רָה אוּלַ֛י יִמָּצְא֥וּן שָׁ֖ם שְׁלֹשִׁ֑ים וַיֹּ֙אמֶר֙ לֹ֣א אֶֽעֱשֶׂ֔ה אִם־אֶמְצָ֥א שָׁ֖ם שְׁלֹשִֽׁים׃ (לא) וַיֹּ֗אמֶר הִנֵּֽה־נָ֤א הוֹאַ֙לְתִּי֙ לְדַבֵּ֣ר אֶל־אֲדֹנָ֔י אוּלַ֛י יִמָּצְא֥וּן שָׁ֖ם עֶשְׂרִ֑ים וַיֹּ֙אמֶר֙ לֹ֣א אַשְׁחִ֔ית בַּעֲב֖וּר הָֽעֶשְׂרִֽים׃ (לב) וַ֠יֹּאמֶר אַל־נָ֞א יִ֤חַר לַֽאדֹנָי֙ וַאֲדַבְּרָ֣ה אַךְ־הַפַּ֔עַם אוּלַ֛י יִמָּצְא֥וּן שָׁ֖ם עֲשָׂרָ֑ה וַיֹּ֙אמֶר֙ לֹ֣א אַשְׁחִ֔ית בַּעֲב֖וּר הָעֲשָׂרָֽה׃ (לג) וַיֵּ֣לֶךְ יְהוָ֔ה כַּאֲשֶׁ֣ר כִּלָּ֔ה לְדַבֵּ֖ר אֶל־אַבְרָהָ֑ם וְאַבְרָהָ֖ם שָׁ֥ב לִמְקֹמֽוֹ׃
(16) The men set out from there and looked down toward Sodom, Abraham walking with them to see them off. (17) Now the LORD had said, “Shall I hide from Abraham what I am about to do, (18) since Abraham is to become a great and populous nation and all the nations of the earth are to bless themselves by him? (19) For I have singled him out, that he may instruct his children and his posterity to keep the way of the LORD by doing what is just and right, in order that the LORD may bring about for Abraham what He has promised him.” (20) Then the LORD said, “The outrage of Sodom and Gomorrah is so great, and their sin so grave! (21) I will go down to see whether they have acted altogether according to the outcry that has reached Me; if not, I will take note.” (22) The men went on from there to Sodom, while Abraham remained standing before the LORD. (23) Abraham came forward and said, “Will You sweep away the innocent along with the guilty? (24) What if there should be fifty innocent within the city; will You then wipe out the place and not forgive it for the sake of the innocent fifty who are in it? (25) Far be it from You to do such a thing, to bring death upon the innocent as well as the guilty, so that innocent and guilty fare alike. Far be it from You! Shall not the Judge of all the earth deal justly?” (26) And the LORD answered, “If I find within the city of Sodom fifty innocent ones, I will forgive the whole place for their sake.” (27) Abraham spoke up, saying, “Here I venture to speak to my Lord, I who am but dust and ashes: (28) What if the fifty innocent should lack five? Will You destroy the whole city for want of the five?” And He answered, “I will not destroy if I find forty-five there.” (29) But he spoke to Him again, and said, “What if forty should be found there?” And He answered, “I will not do it, for the sake of the forty.” (30) And he said, “Let not my Lord be angry if I go on: What if thirty should be found there?” And He answered, “I will not do it if I find thirty there.” (31) And he said, “I venture again to speak to my Lord: What if twenty should be found there?” And He answered, “I will not destroy, for the sake of the twenty.” (32) And he said, “Let not my Lord be angry if I speak but this last time: What if ten should be found there?” And He answered, “I will not destroy, for the sake of the ten.” (33) When the LORD had finished speaking to Abraham, He departed; and Abraham returned to his place.
What is the goal of each protest?
What tactics, methodologies, and arguments are employed?
Is it successful? Worthwhile? Why?
(ז) וּבְנֵ֣י יִשְׂרָאֵ֗ל פָּר֧וּ וַֽיִּשְׁרְצ֛וּ וַיִּרְבּ֥וּ וַיַּֽעַצְמ֖וּ בִּמְאֹ֣ד מְאֹ֑ד וַתִּמָּלֵ֥א הָאָ֖רֶץ אֹתָֽם׃ (פ) (ח) וַיָּ֥קָם מֶֽלֶךְ־חָדָ֖שׁ עַל־מִצְרָ֑יִם אֲשֶׁ֥ר לֹֽא־יָדַ֖ע אֶת־יוֹסֵֽף׃ (ט) וַיֹּ֖אמֶר אֶל־עַמּ֑וֹ הִנֵּ֗ה עַ֚ם בְּנֵ֣י יִשְׂרָאֵ֔ל רַ֥ב וְעָצ֖וּם מִמֶּֽנּוּ׃ (י) הָ֥בָה נִֽתְחַכְּמָ֖ה ל֑וֹ פֶּן־יִרְבֶּ֗ה וְהָיָ֞ה כִּֽי־תִקְרֶ֤אנָה מִלְחָמָה֙ וְנוֹסַ֤ף גַּם־הוּא֙ עַל־שֹׂ֣נְאֵ֔ינוּ וְנִלְחַם־בָּ֖נוּ וְעָלָ֥ה מִן־הָאָֽרֶץ׃ (יא) וַיָּשִׂ֤ימוּ עָלָיו֙ שָׂרֵ֣י מִסִּ֔ים לְמַ֥עַן עַנֹּת֖וֹ בְּסִבְלֹתָ֑ם וַיִּ֜בֶן עָרֵ֤י מִסְכְּנוֹת֙ לְפַרְעֹ֔ה אֶת־פִּתֹ֖ם וְאֶת־רַעַמְסֵֽס׃ (יב) וְכַאֲשֶׁר֙ יְעַנּ֣וּ אֹת֔וֹ כֵּ֥ן יִרְבֶּ֖ה וְכֵ֣ן יִפְרֹ֑ץ וַיָּקֻ֕צוּ מִפְּנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃ (יג) וַיַּעֲבִ֧דוּ מִצְרַ֛יִם אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל בְּפָֽרֶךְ׃ (יד) וַיְמָרְר֨וּ אֶת־חַיֵּיהֶ֜ם בַּעֲבֹדָ֣ה קָשָׁ֗ה בְּחֹ֙מֶר֙ וּבִלְבֵנִ֔ים וּבְכָל־עֲבֹדָ֖ה בַּשָּׂדֶ֑ה אֵ֚ת כָּל־עֲבֹ֣דָתָ֔ם אֲשֶׁר־עָבְד֥וּ בָהֶ֖ם בְּפָֽרֶךְ׃ (טו) וַיֹּ֙אמֶר֙ מֶ֣לֶךְ מִצְרַ֔יִם לַֽמְיַלְּדֹ֖ת הָֽעִבְרִיֹּ֑ת אֲשֶׁ֨ר שֵׁ֤ם הָֽאַחַת֙ שִׁפְרָ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית פּוּעָֽה׃ (טז) וַיֹּ֗אמֶר בְּיַלֶּדְכֶן֙ אֶת־הָֽעִבְרִיּ֔וֹת וּרְאִיתֶ֖ן עַל־הָאָבְנָ֑יִם אִם־בֵּ֥ן הוּא֙ וַהֲמִתֶּ֣ן אֹת֔וֹ וְאִם־בַּ֥ת הִ֖יא וָחָֽיָה׃ (יז) וַתִּירֶ֤אןָ הַֽמְיַלְּדֹת֙ אֶת־הָ֣אֱלֹהִ֔ים וְלֹ֣א עָשׂ֔וּ כַּאֲשֶׁ֛ר דִּבֶּ֥ר אֲלֵיהֶ֖ן מֶ֣לֶךְ מִצְרָ֑יִם וַתְּחַיֶּ֖יןָ אֶת־הַיְלָדִֽים׃ (יח) וַיִּקְרָ֤א מֶֽלֶךְ־מִצְרַ֙יִם֙ לַֽמְיַלְּדֹ֔ת וַיֹּ֣אמֶר לָהֶ֔ן מַדּ֥וּעַ עֲשִׂיתֶ֖ן הַדָּבָ֣ר הַזֶּ֑ה וַתְּחַיֶּ֖יןָ אֶת־הַיְלָדִֽים׃ (יט) וַתֹּאמַ֤רְןָ הַֽמְיַלְּדֹת֙ אֶל־פַּרְעֹ֔ה כִּ֣י לֹ֧א כַנָּשִׁ֛ים הַמִּצְרִיֹּ֖ת הָֽעִבְרִיֹּ֑ת כִּֽי־חָי֣וֹת הֵ֔נָּה בְּטֶ֨רֶם תָּב֧וֹא אֲלֵהֶ֛ן הַמְיַלֶּ֖דֶת וְיָלָֽדוּ׃ (כ) וַיֵּ֥יטֶב אֱלֹהִ֖ים לַֽמְיַלְּדֹ֑ת וַיִּ֧רֶב הָעָ֛ם וַיַּֽעַצְמ֖וּ מְאֹֽד׃ (כא) וַיְהִ֕י כִּֽי־יָֽרְא֥וּ הַֽמְיַלְּדֹ֖ת אֶת־הָאֱלֹהִ֑ים וַיַּ֥עַשׂ לָהֶ֖ם בָּתִּֽים׃ (כב) וַיְצַ֣ו פַּרְעֹ֔ה לְכָל־עַמּ֖וֹ לֵאמֹ֑ר כָּל־הַבֵּ֣ן הַיִּלּ֗וֹד הַיְאֹ֙רָה֙ תַּשְׁלִיכֻ֔הוּ וְכָל־הַבַּ֖ת תְּחַיּֽוּן׃ (ס)
(7) But the Israelites were fertile and prolific; they multiplied and increased very greatly, so that the land was filled with them. (8) A new king arose over Egypt who did not know Joseph. (9) And he said to his people, “Look, the Israelite people are much too numerous for us. (10) Let us deal shrewdly with them, so that they may not increase; otherwise in the event of war they may join our enemies in fighting against us and rise from the ground.” (11) So they set taskmasters over them to oppress them with forced labor; and they built garrison cities for Pharaoh: Pithom and Raamses. (12) But the more they were oppressed, the more they increased and spread out, so that the [Egyptians] came to dread the Israelites. (13) The Egyptians ruthlessly imposed upon the Israelites (14) the various labors that they made them perform. Ruthlessly they made life bitter for them with harsh labor at mortar and bricks and with all sorts of tasks in the field. (15) The king of Egypt spoke to the Hebrew midwives, one of whom was named Shiphrah and the other Puah, (16) saying, “When you deliver the Hebrew women, look at the birthstool: if it is a boy, kill him; if it is a girl, let her live.” (17) The midwives, fearing God, did not do as the king of Egypt had told them; they let the boys live. (18) So the king of Egypt summoned the midwives and said to them, “Why have you done this thing, letting the boys live?” (19) The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women: they are vigorous. Before the midwife can come to them, they have given birth.” (20) And God dealt well with the midwives; and the people multiplied and increased greatly. (21) And because the midwives feared God, He established households for them. (22) Then Pharaoh charged all his people, saying, “Every boy that is born you shall throw into the Nile, but let every girl live.”
וְאָמַר רַבִּי אֶלְעָזָר: מֹשֶׁה הֵטִיחַ דְּבָרִים כְּלַפֵּי מַעְלָה. שֶׁנֶּאֱמַר: ״וַיִּתְפַּלֵּל מֹשֶׁה אֶל ה׳״ אַל תִּקְרֵי ״אֶל ה׳״, אֶלָּא ״עַל ה׳״. שֶׁכֵּן דְּבֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב קוֹרִין לָאַלְפִין עַיְינִין, וְלָעַיְינִין אַלְפִין. דְּבֵי רַבִּי יַנַּאי אָמְרִי, מֵהָכָא: ״וְדִי זָהָב״. מַאי ״וְדִי זָהָב״? אָמְרִי דְּבֵי רַבִּי יַנַּאי: כָּךְ אָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, בִּשְׁבִיל כֶּסֶף וְזָהָב שֶׁהִשְׁפַּעְתָּ לָהֶם לְיִשְׂרָאֵל, עַד שֶׁאָמְרוּ ״דַּי״ — הוּא גָּרַם שֶׁעָשׂוּ אֶת הָעֵגֶל. אָמְרִי דְּבֵי רַבִּי יַנַּאי: אֵין אֲרִי נוֹהֵם מִתּוֹךְ קוּפָּה שֶׁל תֶּבֶן אֶלָּא מִתּוֹךְ קוּפָּה שֶׁל בָּשָׂר. אָמַר רַבִּי אוֹשַׁעְיָא: מָשָׁל לְאָדָם שֶׁהָיְתָה לוֹ פָּרָה כְּחוּשָׁה וּבַעֲלַת אֵבָרִים, הֶאֱכִילָהּ כַּרְשִׁינִין וְהָיְתָה מְבַעֶטֶת בּוֹ. אָמַר לָהּ: מִי גָּרַם לִיךְ שֶׁתְּהֵא מְבַעֶטֶת בִּי — אֶלָּא כַּרְשִׁינִין שֶׁהֶאֱכַלְתִּיךְ. אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: מָשָׁל לְאָדָם אֶחָד שֶׁהָיָה לוֹ בֵּן. הִרְחִיצוֹ וְסָכוֹ, וְהֶאֱכִילוֹ וְהִשְׁקָהוּ, וְתָלָה לוֹ כִּיס עַל צַוָּארוֹ, וְהוֹשִׁיבוֹ עַל פֶּתַח שֶׁל זוֹנוֹת. מַה יַּעֲשֶׂה אוֹתוֹ הַבֵּן שֶׁלֹּא יֶחֱטָא?! אָמַר רַב אַחָא בְּרֵיהּ דְּרַב הוּנָא אָמַר רַב שֵׁשֶׁת: הַיְינוּ דְּאָמְרִי אִינָשֵׁי: מְלֵי כְּרֵסֵיהּ זְנֵי בִּישֵׁי. שֶׁנֶּאֱמַר: ״כְּמַרְעִיתָם וַיִּשְׂבָּעוּ שָׂבְעוּ וַיָּרׇם לִבָּם עַל כֵּן שְׁכֵחוּנִי״. רַב נַחְמָן אָמַר: מֵהָכָא: ״וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת ה׳״. וְרַבָּנַן אָמְרִי, מֵהָכָא: ״וְאָכַל וְשָׂבַע וְדָשֵׁן וּפָנָה״. וְאִי בָּעֵית אֵימָא מֵהָכָא: ״וַיִּשְׁמַן יְשׁוּרוּן וַיִּבְעָט״. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: מִנַּיִן שֶׁחָזַר הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוֹדָה לוֹ לְמֹשֶׁה, שֶׁנֶּאֱמַר: ״וְכֶסֶף הִרְבֵּיתִי לָהֶם וְזָהָב עָשׂוּ לַבָּעַל״. ״וַיְדַבֵּר ה׳ אֶל מֹשֶׁה לֶךְ רֵד״. מַאי ״לֶךְ רֵד״? אָמַר רַבִּי אֶלְעָזָר: אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: מֹשֶׁה, רֵד מִגְּדוּלָּתְךָ! כְּלוּם נָתַתִּי לְךָ גְּדוּלָּה אֶלָּא בִּשְׁבִיל יִשְׂרָאֵל. וְעַכְשָׁיו יִשְׂרָאֵל חָטְאוּ — אַתָּה לָמָּה לִי? מִיָּד תָּשַׁשׁ כּוֹחוֹ שֶׁל מֹשֶׁה, וְלֹא הָיָה לוֹ כֹּחַ לְדַבֵּר. וְכֵיוָן שֶׁאָמַר ״הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם״, אָמַר מֹשֶׁה: דָּבָר זֶה תָּלוּי בִּי! מִיָּד עָמַד וְנִתְחַזֵּק בִּתְפִלָּה, וּבִקֵּשׁ רַחֲמִים. מָשָׁל לְמֶלֶךְ שֶׁכָּעַס עַל בְּנוֹ, וְהָיָה מַכֵּהוּ מַכָּה גְּדוֹלָה. וְהָיָה אוֹהֲבוֹ יוֹשֵׁב לְפָנָיו, וּמִתְיָרֵא לוֹמַר לוֹ דָּבָר. אָמַר הַמֶּלֶךְ: אִלְמָלֵא אוֹהֲבִי זֶה שֶׁיּוֹשֵׁב לְפָנַי — הֲרַגְתִּיךָ. אָמַר: דָּבָר זֶה תָּלוּי בִּי. מִיָּד עָמַד וְהִצִּילוֹ. ״וְעַתָּה הַנִּיחָה לִּי וְיִחַר אַפִּי בָהֶם וַאֲכַלֵּם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל וְגוֹ׳״. אָמַר רַבִּי אֲבָהוּ: אִלְמָלֵא מִקְרָא כָּתוּב, אִי אֶפְשָׁר לְאוֹמְרוֹ. מְלַמֵּד שֶׁתְּפָסוֹ מֹשֶׁה לְהַקָּדוֹשׁ בָּרוּךְ הוּא, כְּאָדָם שֶׁהוּא תּוֹפֵס אֶת חֲבֵירוֹ בְּבִגְדוֹ, וְאָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, אֵין אֲנִי מַנִּיחֲךָ עַד שֶׁתִּמְחוֹל וְתִסְלַח לָהֶם.
And Rabbi Elazar said: Moses also spoke impertinently toward God on High, as it is stated in the verse following the sin of those who murmured against God in the desert: “And Moses prayed to the Lord and the fire subsided” (Numbers 11:2), and this verse is interpreted homiletically: Do not read to [el] the Lord, but rather onto [al] the Lord, which indicates that he spoke impertinently. The Gemara explains the basis for this interpretation: As the Sages of the school of Rabbi Eliezer ben Ya’akov would indiscriminately read alef as ayin and ayin as alef and in this case transforming el into al. The Sages of the school of Rabbi Yannai, however, say proof that Moses spoke impertinently toward God on High is derived from here, Moses’ rebuke at the beginning of Deuteronomy: “And Di Zahav” (Deuteronomy 1:1). This is an entry in a list of places where Moses had spoken to Israel. As there was no place encountered by that name, it is interpreted as an allusion to another matter. We must clarify: What is the meaning of and Di Zahav? The Sages of the school of Rabbi Yannai said that Moses said the following before the Holy One, Blessed be He, to atone for Israel after the sin of the Golden Calf: Master of the Universe, because of the gold and silver that you lavished upon Israel during the exodus from Egypt until they said enough [dai]; it was this wealth that caused Israel to make the Golden Calf. Establishing a general moral principle, the Sages the school of Rabbi Yannai said: A lion does not roar standing over a basket of straw from which he derives no pleasure, but he roars standing over a basket of meat, as he only roars when satiated. Similarly, Rabbi Oshaya said: This is comparable to a person who had a lean, but large-limbed cow. At one point, he fed it lupines, a choice food, and soon thereafter the cow was kicking him. He said to the cow: Who caused you to begin kicking me if not the lupines I fed you? Here, too, the sin was caused by an abundance of good. The Gemara offers another analogy: Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: This is comparable to a person who had a son; he bathed him and anointed him with oil, fed him and gave him drink, and hung a purse of money around his neck. Then, he brought his son to the entrance of a brothel. What could the son do to avoid sinning? On a similar note, Rav Aḥa, son of Rav Huna, said that Rav Sheshet said: That is what people say in a popular maxim: Filling his stomach is a type of sin, as it is stated: “When they were fed and became full they were sated, and their hearts were lifted and they have forgotten Me” (Hosea 13:6). Rav Naḥman said: This principle is derived not from the verse in Hosea, but from here: “And your heart is lifted and you forget the Lord” (Deuteronomy 8:14). And the Rabbis say that this principle is derived from here: “And they will have eaten and been sated and fattened, and they will turn to other gods” (Deuteronomy 31:20). And if you wish, say instead that it is derived from here: “And Jeshurun grew fat and kicked” (Deuteronomy 32:15). Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: From where in the Torah is it derived that the Holy One, Blessed be He, ultimately conceded to Moses that the reason for the sin of the Golden Calf was indeed the riches lavished upon Israel? As it is stated: “And I gave them an abundance of silver and gold, which they used for the Ba’al” (Hosea 2:10). The Gemara elaborates upon additional aspects of the sin of the Golden Calf. It is stated: “And the Lord said to Moses: Go and descend, for your people whom you have lifted out of the land of Egypt have been corrupted” (Exodus 32:7). What is the meaning of “go and descend”? Rabbi Elazar said: The Holy One, Blessed be He, said to Moses: Moses, descend from your greatness. Isn’t it only for the sake of Israel, so that you may serve as an emissary, that I granted you prominence; and now that Israel has sinned, why do I need you? There is no need for an emissary. Immediately, Moses’ strength waned and he was powerless to speak in defense of Israel. And once God said to Moses: “Leave Me be, that I may destroy them” (Deuteronomy 9:14), Moses said to himself: If God is telling me to let Him be, it must be because this matter is dependent upon me. Immediately Moses stood and was strengthened in prayer, and asked that God have mercy on the nation of Israel and forgive them for their transgression. The Gemara says: This is comparable to a king who became angry at his son who had sinned against him, and beat him, administering a severe beating. At that moment, a well-wisher of the king was sitting before him and witnessed the entire event, and was afraid to say anything to the king about the excessive beating. Meanwhile, the king said to his son: Were it not for this well-wisher of mine who is sitting before me, I would have killed you. Upon hearing this, the king’s friend said to himself: This is clearly a sign that this matter, rescuing the son from the hands of his father, is dependent upon me. Immediately he stood and rescued him from the king. In an additional aspect of the sin of the Golden Calf, God told Moses: “Now leave Me be, that My wrath will be enraged against them and I will consume them; and I will make of you a great nation” (Exodus 32:10). Explaining this verse, Rabbi Abbahu said: Were the verse not written in this manner, it would be impossible to utter it, in deference to God. The phrase: Leave Me be, teaches that Moses grabbed the Holy One, Blessed be He, as a person who grabs his friend by his garment would, and he said before Him: Master of the Universe, I will not leave You be until You forgive and pardon them.
תָּנָא: לֹא שֶׁלּוֹ הָיְתָה אֶלָּא שֶׁל שְׁכֶינְתּוֹ הָיְתָה, וּמִתּוֹךְ שֶׁלֹּא מִיחָה בָּהּ נִקְרֵאת עַל שְׁמוֹ. רַב וְרַבִּי חֲנִינָא וְרַבִּי יוֹחָנָן וְרַב חֲבִיבָא מַתְנוּ: בְּכוּלֵּיהּ דְּסֵדֶר מוֹעֵד כָּל כִּי הַאי זוּגָא חַלּוֹפֵי רַבִּי יוֹחָנָן וּמְעַיֵּיל רַבִּי יוֹנָתָן. כׇּל מִי שֶׁאֶפְשָׁר לִמְחוֹת לְאַנְשֵׁי בֵיתוֹ וְלֹא מִיחָה — נִתְפָּס עַל אַנְשֵׁי בֵיתוֹ. בְּאַנְשֵׁי עִירוֹ — נִתְפָּס עַל אַנְשֵׁי עִירוֹ. בְּכָל הָעוֹלָם כּוּלּוֹ — נִתְפָּס עַל כָּל הָעוֹלָם כּוּלּוֹ. אָמַר רַב פָּפָּא: וְהָנֵי דְּבֵי רֵישׁ גָּלוּתָא מִיתַּפְסוּ אַכּוּלֵּי עָלְמָא. כִּי הָא דְּאָמַר רַבִּי חֲנִינָא: מַאי דִכְתִיב ״ה׳ בַּמִּשְׁפָּט יָבֹא עִם זִקְנֵי עַמּוֹ וְשָׂרָיו״ — אִם שָׂרִים חָטְאוּ,
The Gemara answers: It was taught in the Tosefta: The cow was not his; rather, it was his neighbor’s. And because he did not protest her conduct and tell her that doing so is prohibited the cow was called by his name to his discredit, as if it were his. It was related that Rav, and Rabbi Ḥanina, and Rabbi Yoḥanan, and Rav Ḥaviva taught the statement cited below. The Gemara comments: Throughout the order of Moed, wherever this pair of Sages is mentioned, exchange Rabbi Yoḥanan and insert Rabbi Yonatan in his place. In any event, they said: Anyone who had the capability to effectively protest the sinful conduct of the members of his household and did not protest, he himself is apprehended for the sins of the members of his household and punished. If he is in a position to protest the sinful conduct of the people of his town, and he fails to do so, he is apprehended for the sins of the people of his town. If he is in a position to protest the sinful conduct of the whole world, and he fails to do so, he is apprehended for the sins of the whole world. Rav Pappa said: And the members of the household of the Exilarch were apprehended and punished for the sins of the whole world. Because their authority extends across the entire Jewish world, it is in their hands to ensure that nobody commit a transgression. As indicated by that which Rabbi Ḥanina said: What is the meaning of that which is written: “The Lord will enter into judgment with the Elders of His people and its princes, saying: It is you who have eaten up the vineyard; the robbery of the poor is in your houses” (Isaiah 3:14)? The question arises: If the princes sinned by committing robbery,
זְקֵנִים מֶה חָטְאוּ? אֶלָּא אֵימָא: עַל זְקֵנִים, שֶׁלֹּא מִיחוּ בַּשָּׂרִים. רַב יְהוּדָה הֲוָה יָתֵיב קַמֵּיהּ דִּשְׁמוּאֵל. אֲתַאי הַהִיא אִיתְּתָא קָא צָוְוחָה קַמֵּיהּ, וְלָא הֲוָה מַשְׁגַּח בַּהּ. אֲמַר לֵיהּ: לָא סָבַר לֵיהּ מָר: ״אוֹטֵם אׇזְנוֹ מִזַּעֲקַת דָּל גַּם הוּא יִקְרָא וְלֹא יֵעָנֶה״? אֲמַר לֵיהּ: שִׁינָּנָא, רֵישָׁךְ בְּקָרִירֵי, רֵישָׁא דְרֵישָׁיךְ בְּחַמִּימֵי. הָא יָתֵיב מָר עוּקְבָא אַב בֵּית דִּין. דִּכְתִיב: ״בֵּית דָּוִד כֹּה אָמַר ה׳ דִּינוּ לַבֹּקֶר מִשְׁפָּט וְהַצִּילוּ גָזוּל מִיַּד עוֹשֵׁק פֶּן תֵּצֵא כָאֵשׁ חֲמָתִי וּבָעֲרָה וְאֵין מְכַבֶּה מִפְּנֵי רוֹעַ מַעַלְלֵיהֶם וְגוֹ׳״. אֲמַר לֵיהּ רַבִּי זֵירָא לְרַבִּי סִימוֹן: לוֹכְחִינְהוּ מָר לְהָנֵי דְּבֵי רֵישׁ גָּלוּתָא. אֲמַר לֵיהּ: לָא מְקַבְּלִי מִינַּאי. אֲמַר לֵיהּ: אַף עַל גַּב דְּלָא מְקַבְּלִי לוֹכְחִינְהוּ מָר. דְּאָמַר רַבִּי אַחָא בְּרַבִּי חֲנִינָא: מֵעוֹלָם לֹא יָצְתָה מִדָּה טוֹבָה מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא וְחָזַר בָּהּ לְרָעָה חוּץ מִדָּבָר זֶה, דִּכְתִיב: ״וַיֹּאמֶר ה׳ אֵלָיו עֲבוֹר בְּתוֹךְ הָעִיר בְּתוֹךְ יְרוּשָׁלִָים וְהִתְוִיתָ תָּו עַל מִצְחוֹת הָאֲנָשִׁים הַנֶּאֱנָחִים וְהַנֶּאֱנָקִים עַל כׇּל הַתּוֹעֵבוֹת הַנַּעֲשׂוֹת בְּתוֹכָהּ וְגוֹ׳״. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְגַבְרִיאֵל: לֵךְ וּרְשׁוֹם עַל מִצְחָן שֶׁל צַדִּיקִים תָּיו שֶׁל דְּיוֹ שֶׁלֹּא יִשְׁלְטוּ בָּהֶם מַלְאֲכֵי חַבָּלָה. וְעַל מִצְחָם שֶׁל רְשָׁעִים תָּיו שֶׁל דָּם כְּדֵי שֶׁיִּשְׁלְטוּ בָּהֶן מַלְאֲכֵי חַבָּלָה. אָמְרָה מִדַּת הַדִּין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם! מַה נִּשְׁתַּנּוּ אֵלּוּ מֵאֵלּוּ? אָמַר לָהּ: הַלָּלוּ צַדִּיקִים גְּמוּרִים וְהַלָּלוּ רְשָׁעִים גְּמוּרִים. אָמְרָה לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! הָיָה בְּיָדָם לִמְחוֹת וְלֹא מִיחוּ! אָמַר לָהּ: גָּלוּי וְיָדוּעַ לְפָנַי שֶׁאִם מִיחוּ בָּהֶם לֹא יְקַבְּלוּ מֵהֶם. (אָמַר) [אָמְרָה] לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! אִם לְפָנֶיךָ גָּלוּי, לָהֶם מִי גָּלוּי?
what did the Elders, i.e., the Sages of that generation, do that was considered a sin? Rather, say: God will enter into judgment with the Elders because they did not protest the sinful conduct of the princes. The Gemara relates: Rav Yehuda was sitting before Shmuel when this woman came and cried before Shmuel about an injustice that had been committed against her, and Shmuel paid no attention to her. Rav Yehuda said to Shmuel: Doesn’t the Master hold in accordance with the verse: “Whoever stops his ears at the cry of the poor, he also shall cry himself, but shall not be heard” (Proverbs 21:13)? He said to him: Big-toothed one, your superior, i.e., I, your teacher, will be punished in cold water. The superior of your superior will be punished in hot water. Mar Ukva, who sits as president of the court, is responsible for those matters. And from where is it derived that this responsibility is incumbent upon the house of the Exilarch? As it is written: “House of David, so says the Lord: Execute judgment in the morning, and deliver him that is robbed out of the hand of the oppressor, lest My fury go forth like fire, and burn so that none can quench it because of the evil of your doings” (Jeremiah 21:12). The Exilarch is a direct descendant of the house of David. With regard to the issue of reprimand, it was related that Rabbi Zeira said to Rabbi Simon: Let the Master reprimand the members of the house of the Exilarch, as Rabbi Simon had some influence over them. Rabbi Simon said to him: They will not accept reprimand from me. Rabbi Zeira said to him: Let my master reprimand them even if they do not accept it. As Rabbi Aḥa, son of Rabbi Ḥanina, said: Never did a promise manifesting a good attribute emerge from the mouth of the Holy One, Blessed be He, and He later retracted it and rendered it evil, except with regard to this matter, as it is written: “And the Lord said to him: Go through the midst of the city, through the midst of Jerusalem, and set a mark [tav] upon the foreheads of the men that sigh and that cry on account of all the abominations that are done in her midst” (Ezekiel 9:4). The Holy One, Blessed be He, said to the angel Gabriel: Go and inscribe a tav of ink on the foreheads of the righteous as a sign so that the angels of destruction will not have dominion over them. And inscribe a tav of blood on the foreheads of the wicked as a sign so that the angels of destruction will have dominion over them. The attribute of justice said before the Holy One, Blessed be He: Master of the Universe, how are these different from those? He said to that attribute: These are full-fledged righteous people and those are full-fledged wicked people. The attribute of justice said to Him: Master of the Universe, it was in the hands of the righteous to protest the conduct of the wicked, and they did not protest. He said to that attribute: It is revealed and known before Me that even had they protested the conduct of the wicked, they would not have accepted the reprimand from them. They would have continued in their wicked ways. The attribute of justice said before Him: Master of the Universe, if it is revealed before You that their reprimand would have been ineffective, is it revealed to them? The Holy One, Blessed be He, retracted His promise to protect the righteous and decided that those who failed to protest would also be punished.
דתניא בעשרים ותמני' ביה אתת בשורתא טבתא ליהודאי דלא יעידון מן אורייתא שפעם אחת נגזרה גזירה על ישראל שלא יעסקו בתורה ושלא ימולו את בניהם ושיחללו שבתות מה עשה יהודה בן שמוע וחביריו הלכו ונטלו עצה ממטרוניתא אחת שכל גדולי רומי מצויין אצלה אמרה להם עמדו והפגינו בלילה הלכו והפגינו בלילה אמרו אי שמים לא אחים אנחנו לא בני אב אחד אנחנו לא בני אם אחת אנחנו מה נשתנינו מכל אומה ולשון שאתם גוזרין עלינו גזירות רעות ובטלום ואותו היום עשאוהו יו"ט
As it is taught in Megillat Ta’anit: On the twenty-eighth of Adar good tidings came to the Jews, that they would not be restricted from Torah study, and they declared this date a commemorative day. The baraita proceeds to describe the events of this day. As on one occasion the wicked empire, Rome, issued a decree of apostasy against the Jews, that they may not occupy themselves with Torah study, and that they may not circumcise their sons, and that they must desecrate Shabbat. What did Yehuda ben Shammua and his colleagues do? They went and sought the advice of a certain Roman matron [matronita] whose company was kept by all the prominent people of Rome. She said to them: Arise and cry out [hafginu] at night. They went and cried out at night, saying: O Heaven! Are we not brothers? Are we not children of one father? Are we not the children of one mother? How are we different from any other nation and tongue that you single us out and issue against us evil decrees? Their cries were effective, and the authorities annulled the decrees, and they made that day a commemorative holiday.
הפגינו - צעקו כך מתרגמינן בתהלים כל לשון שועה וצעקה לשון פגינה:
מתיב רב טובי בר מתנה בעשרים ותמניא ביה אתת בשורתא טבתא ליהודאי דלא יעידון מאורייתא שגזרה המלכות גזרה שלא יעסקו בתורה ושלא ימולו את בניהם ושיחללו שבתות מה עשה יהודה בן שמוע וחביריו הלכו ונטלו עצה ממטרוניתא אחת שכל גדולי רומי מצויין אצלה אמרה להם בואו והפגינו בלילה הלכו והפגינו בלילה אמרו אי שמים לא אחיכם אנחנו ולא בני אב אחד אנחנו ולא בני אם אחת אנחנו מה נשתנינו מכל אומה ולשון שאתם גוזרין עלינו גזירות קשות וביטלום ואותו היום עשאוהו יום טוב ואי ס"ד בטלה מגילת תענית קמייתא בטול אחרנייתא מוסיפין
Rav Tovi bar Mattana raised an objection against the opinion that Megillat Ta’anit was nullified, from that which is written in it: On the twenty-eighth of Adar the good tidings came to the Jews that they should not turn away from the Torah, and on that day fasting is forbidden. And this is explained: For the wicked kingdom issued a decree against Israel that they should not occupy themselves with Torah study, and that they should not circumcise their sons, and that they should desecrate Shabbat. What did Yehuda ben Shammua and his colleagues do? They went and took advice from a certain matron [matronita] whom all the prominent men of Rome would visit regularly, thinking that she would know how to annul the decree. She said to them as follows: Come and cry out [hafgginu] at night in the streets and markets. They went and cried out at night, saying: O Heavens! Are we Jews not your brothers; are we not children of one father; are we not children of one mother? How are we different from every other nation and tongue that you issue such harsh decrees against us? And indeed the decrees were annulled, and the Sages made that day a festive day. And if it enters your mind to say that Megillat Ta’anit has been nullified, can you say that the first prohibitions against fasting they annulled, and then later ones were added?
הפגינו - צעקו בשוקים וברחובות כדי שישמעו השרים וירחמו עליכם: