Vayikra Rabbah 23

כְּמַעֲשֵׂה אֶרֶץ מִצְרַיִם (ויקרא יח, ג), הֲדָא הוּא דִכְתִיב (שיר השירים ב, ב): כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים, רַבִּי יִצְחָק פָּתַר קְרָא בְּרִבְקָה, שֶׁנֶּאֱמַר (בראשית כה, כ): וַיְהִי יִצְחָק בֶּן אַרְבָּעִים שָׁנָה, אִם לְלַמֵּד שֶׁהִיא מִפַּדַן אֲרָם, מַה תַּלְמוּד לוֹמַר אֲחוֹת לָבָן הָאֲרַמִּי, אֶלָּא אָבִיהָ רַמַּאי וְאַנְשֵׁי מְקוֹמָהּ רַמָּאִין, וְצַדֶּקֶת הַזּוֹ יוֹצֵאת מִבֵּנָתַיִם, לְמָה הִיא דּוֹמָה לְשׁוֹשַׁנָּה בֵּין הַחוֹחִים. רַבִּי פִּנְחָס בְּשֵׁם רַבִּי סִימוֹן אָמַר כְּתִיב (בראשית כח, ה): וַיִשְׁלַח יִצְחָק אֶת יַעֲקֹב וַיֵּלֶךְ וגו', כְּלָלָן כֻּלָּן בְּרַמָּאוּת.

“You shall not act in accordance with the practices of the land of Egypt in which you lived, and you shall not act in accordance with the practices of the land of Canaan where I am bringing you, and you shall not follow their statutes” (Leviticus 18:3). “In accordance with the practices of the land of Egypt” – that is what is written: “Like a lily among the thorns” (Song of Songs 2:2). Rabbi Yitzḥak interpreted the verse regarding Rebecca, as it is stated: “Isaac was forty years old [when he took Rebecca, daughter of Betuel the Aramean, from Padan Aram, sister of Laban the Aramean, to be his wife]” (Genesis 25:20). If it is to teach that she was from Padan Aram, why does the verse state that she was the sister of Lavan the Aramean? Rather, her father was a deceiver [ramai] and the people of her locality were deceivers, and this righteous woman emerged from their midst. To what is she comparable? To a “lily among the thorns.” Rabbi Pinḥas said in the name of Rabbi Simon: It is written: “Isaac sent Jacob and he went [to Padan Aram; to Laban, son of Betuel the Aramean]” (Genesis 28:5), he included them all in deceit.

רַבִּי אֶלְעָזָר פָּתַר קְרָא בִּגְאֻלַּת מִצְרַיִם, מַה שּׁוֹשַׁנָּה זוֹ כְּשֶׁהִיא נְתוּנָה בֵּין הַחוֹחִים הִיא קָשָׁה עַל בַּעֲלָהּ לְלָקְטָהּ, כָּךְ הָיְתָה גְּאֻלָּתָן שֶׁל יִשְׂרָאֵל קָשָׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא לִגָּאֵל, הֲדָא הוּא דִכְתִיב (דברים ד, לד): אוֹ הֲנִסָּה אֱלֹהִים לָבוֹא לָקַחַת לוֹ גּוֹי מִקֶּרֶב גּוֹי וגו'. אֵלּוּ וָאֵלּוּ עֲרֵלִים, אֵלּוּ מְגַדְּלֵי בְּלוֹרִית וְאֵלּוּ מְגַדְּלֵי בְּלוֹרִיּת, אֵלּוּ לוֹבְשֵׁי כִּלְאַיִם וְאֵלּוּ לוֹבְשֵׁי כִּלְאַיִם, אִם כֵּן לֹא הָיְתָה נוֹתֶנֶת מִדַּת הַדִּין לְיִשְׂרָאֵל שֶׁיִּגָּאֲלוּ מִמִּצְרַיִם לְעוֹלָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אִלּוּלֵי שֶׁאָסַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַצְמוֹ בִּשְׁבוּעָה לֹא נִגְאֲלוּ יִשְׂרָאֵל לְעוֹלָם, הֲדָא הוּא דִכְתִיב (שמות ו, ו): לָכֵן אֱמֹר לִבְנֵי יִשְׂרָאֵל אֲנִי ה', וְאֵין לָכֵן אֶלָּא שְׁבוּעָה, כְּמָה דְאַתְּ אָמַר (שמואל א ג, יד): וְלָכֵן נִשְׁבַּעְתִּי לְבֵית עֵלִי. אָמַר רַבִּי בֶּרֶכְיָה (תהלים עז, טז): גָּאַלְתָּ בִּזְרוֹעַ עַמֶּךָ, בִּטְרוֹנְיָא, אָמַר רַבִּי יוּדָן מִלָּבוֹא לָקַחַת לוֹ גּוֹי מִקֶּרֶב גּוֹי וְעַד (דברים ד, לד): מוֹרָאִים גְּדֹלִים שִׁבְעִים וּשְׁתַּיִם אוֹתִיּוֹת הֵן, וְאִם יֹאמַר לְךָ אָדָם שִׁבְעִים וַחֲמִשָּׁה אֱמֹר לוֹ הוֹצֵא מֵהֶן גּוֹי הַשֵּׁנִי שֶׁאֵינוֹ עוֹלֶה מִן הַמִּנְיָן. אָמַר רַבִּי אָבִין בִּשְׁמוֹ גּוֹאֲלָן, שֶׁשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁבְעִים וּשְׁתַּיִם אוֹתִיּוֹת.

Rabbi Elazar interpreted the verse regarding the redemption from Egypt. Just as the lily, when it is situated among the thorns, it is difficult for its owner to pick it, so was the redemption of Israel difficult before the Holy One blessed be He to perform. That is what is written: “Or has a god sought to come and take for himself a nation from the midst of a nation, [with tribulations, with signs, and with wonders, and with war, and with a mighty hand, and with an outstretched arm, and with fearsome deeds, like everything that the Lord your God did for you in Egypt before your eyes?]” (Deuteronomy 4:34). These and those were uncircumcised. These grew long locks of hair and those grew long locks of hair. These wore diverse kinds and those wore diverse kinds; therefore, the attribute of justice would not allow Israel to ever be redeemed. Rabbi Shmuel bar Naḥmani said: Had it not been that the Holy One blessed be He had bound Himself with an oath, Israel would never have been redeemed. That is what is written: “Therefore [lakhen], say to the children of Israel, I am the Lord, [and I will take you out…I will rescue you…I will redeem you]” (Exodus 6:6). Lakhen is nothing other than an expression of oath, just as it says: “Therefore [lakhen], I have taken an oath to the house of Eli” (I Samuel 3:14). Rabbi Berekhya said: “With Your arm, You redeemed Your people” (Psalms 77:16) – with force. Rabbi Yudan said: From “to come and take for himself a nation from the midst of a nation” until “with fearsome deeds” are seventy-two letters. Were a person to day to you that there are seventy-five, say to him: Remove the second [usage of the word] “nation [goy],” as it is not included in the tally. Rabbi Avin said: He redeems them with His name, as the name of the Holy One blessed be He is seventy-two letters.

רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אוֹמֵר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס נָטוּעַ שׁוּרָה שֶׁל תְּאֵנִים וְשֶׁל גְּפָנִים וְשֶׁל רִמּוֹנִים וְשֶׁל תַּפּוּחִים, וּמָסַר לְאָרִיס וְהָלַךְ לוֹ, לְאַחַר יָמִים בָּא הַמֶּלֶךְ וְהֵצִיץ בַּפַּרְדֵּס לֵידַע מֶה עָשָׂה, וּמְצָאוֹ מָלֵא חוֹחִין וְדַרְדַּרִין, הֵבִיא קַצָּצִים לְקֻצּוֹ, וְהֵצִיץ בְּאוֹתָן הַחוֹחִין וְרָאָה בוֹ שׁוֹשַׁנָּה אַחַת שֶׁל וֶרֶד, נְטָלָהּ וְהֵרִיחַ בָּהּ וְשָׁבַת נַפְשׁוֹ עֲלֵיהּ, אָמַר הַמֶּלֶךְ בִּשְׁבִיל שׁוֹשַׁנָּה זוֹ יִנָּצֵל כָּל הַפַּרְדֵּס. כָּךְ כָּל הָעוֹלָם כֻּלּוֹ לֹא נִבְרָא אֶלָּא בִּשְׁבִיל תּוֹרָה, לְאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת הֵצִיץ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ לֵידַע מֶה עָשָׂה, וּמָצָא מָלֵא מַיִם בְּמַיִם, דּוֹר אֱנוֹשׁ מַיִם בְּמַיִם, דּוֹר הַמַּבּוּל מַיִם בְּמַיִם, דּוֹר הַפְלָגָה מַיִם בְּמַיִם, וְהֵבִיא קַצָּצִים לְקוֹצְצוֹ, שֶׁנֶּאֱמַר (תהלים כט, י): ה' לַמַּבּוּל יָשָׁב וגו', רָאָה בוֹ שׁוֹשַׁנָּה אַחַת שֶׁל וֶרֶד, אֵלּוּ יִשְׂרָאֵל, וּנְטָלָהּ וֶהֱרִיחָהּ, בְּשָׁעָה שֶׁנָּתַן לָהֶם עֲשֶׂרֶת הַדִּבְּרוֹת, וְשָׁבַת נַפְשׁוֹ עָלָיו, בְּשָׁעָה שֶׁאָמְרוּ (שמות כד, ז): נַעֲשֶׂה וְנִשְׁמָע. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בִּשְׁבִיל שׁוֹשַׁנָּה זוֹ יִנָּצֵל הַפַּרְדֵּס, בִּזְכוּת תּוֹרָה וְיִשְׂרָאֵל יִנָּצֵל הָעוֹלָם.

Rabbi Azarya says in the name of Rabbi Yehuda ben Rabbi Simon: This is analogous to a king who had an orchard planted with rows of fig trees, of grapevines, of pomegranates, and of apples. He entrusted it to a sharecropper and went. Some time later, the king came and looked at the orchard to ascertain what it had produced. He found it filled with thorns and thistles. He brought hewers to chop it down and he looked at the thorns and saw among them a single rose. He took it and smelled it and he was placated. The king said: ‘Due to this rose, the entire orchard will be spared.’ So too, the entire world was created only for the sake of the Torah. After twenty-six generations, the Holy One blessed be He looked at His world to ascertain what it had accomplished and He found it filled with water upon water; the generation of Enosh, water upon water; the generation of the Flood, water upon water; the generation of the Dispersion, water upon water, and He brought hewers to chop it down, as it is stated: “The Lord sat at the Flood” (Psalms 29:10). He saw one rose – this is Israel. He took it and smelled it, at the moment that He gave them the Ten Commandments, and He was placated. At the moment that they said: “We will perform and we will heed” (Exodus 24:7), the Holy One blessed be He said: ‘Due to this rose, the entire orchard will be spared, due to the merit of Torah and Israel, the world will be spared.’

רַב חָנָן דְּצִפּוֹרִי פָּתַר קְרָיָא בִּגְמִילוּת חֲסָדִים, בְּנֹהַג שֶׁבָּעוֹלָם עֲשָׂרָה בְּנֵי אָדָם נִכְנָסִין לְבֵית הֶאָבֵל וְאֵין אֶחָד מֵהֶם יָכוֹל לִפְתֹּחַ אֶת פִּיו וּלְבָרֵךְ בִּרְכַּת אֲבֵלִים, וְאֶחָד מֵהֶם פּוֹתֵחַ פִּיו וּמְבָרֵךְ, דּוֹמֶה כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. בְּנֹהַג שֶׁבָּעוֹלָם עֲשָׂרָה בְּנֵי אָדָם נִכְנָסִין לְבֵית הַכְּנֶסֶת וְאֵין אֶחָד מֵהֶם יָכוֹל לִפְרֹס עַל שְׁמַע וְלַעֲבֹר לִפְנֵי הַתֵּבָה, וְאֶחָד מֵהֶם יוֹדֵעַ, דּוֹמֶה כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. רַבִּי אֶלְעָזָר אָזַל לְחַד אֲתַר אָמְרוּ לֵיהּ פְּרֹס עַל שְׁמַע, אָמַר לָהֶן לֵינָא חָכֵם עֲבֹר לִפְנֵי הַתֵּבָה. אָמַר לָהֶן לֵינָא חָכֵם, אָמְרִין דֵּין הוּא רַבִּי אֶלְעָזָר, דֵּין הוּא דְּאַתּוּן מִתְגַּלְגְּלִין בֵּיהּ, עַל מַגָּן צָוְוחִין לֵיהּ רַבִּי. נִתְכַּרְכְּמוּ פָנָיו וְהָלַךְ לוֹ אֵצֶל רַבִּי עֲקִיבָא רַבּוֹ, אָמַר לֵיהּ לָמָּה פָנֶיךָ חוֹלָנִיּוֹת, תָּנֵי לֵיהּ עוֹבָדָא. אֲמַר לֵיהּ צָבֵי מָרִי דְּיֵלִיף, אֲמַר לֵיהּ אִין, אִלְפֵיהּ. לְבָתַר יוֹמִין אָזַל לְהַהוּא אַתְרָא, אָמְרוּ לֵיהּ פְּרֹס עַל שְׁמַע, פָּרַס. עֲבֹר לִפְנֵי הַתֵּבָה, עָבַר. אָמְרִין אִתְחַסַּם רַבִּי אֶלְעָזָר, וְקוֹרִין לֵיהּ רַבִּי אֶלְעָזָר חִסְמָא. רַבִּי יוֹנָה הֲוָה מַלֵּיף לְתַלְמִידוֹי בִּרְכַּת אֲבֵלִים, אֲמַר יֶהֱווֹן גַּבְרִין בְּכָל מִלָּה.

Rav Ḥanan of Tzippori interpreted the verse regarding the performance of acts of kindness. The way of the world is that ten men enter the house of a mourner and not one of them is able to open his mouth and recite the blessing of the mourners. When one of them opens his mouth and recites the blessing, he is comparable to “a lily among the thorns.” The way of the world is that ten men enter the synagogue and not one of them is able to recite the blessings before Shema and pass before the ark. When one of them knows, he is comparable to “a lily among the thorns.” Rabbi Elazar went to a certain place. They said to him: ‘Recite the blessings before Shema.’ He said to them: ‘I am not well-versed.’ ‘Pass before the ark.’ He said to them: ‘I am not well-versed.’ They said: ‘Is this Rabbi Elazar? Is this the one in whom you take pride? It is for naught that they call him rabbi.’ He turned pale and he went to his teacher Rabbi Akiva. [Rabbi Akiva] said to him: ‘Why does your face look ill?’ He related the incident to him and he said to him: ‘Would my master like to teach me?’ He said to him: ‘Yes.’ He taught him. Some time later, and he went to that place. They said to him: ‘Recite the blessings before Shema.’ He recited them. ‘Pass before the ark.’ He passed. They said: ‘Rabbi Elazar has been fortified,’ and they called him Rabbi Elazar the strong. Rabbi Yona would teach his students the blessing of the mourners, saying: They should be prepared in every circumstance.

רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַבָּא פָּתַר קְרָיָא בְּמַלְכֻיּוֹת, מַה שּׁוֹשַׁנָה זוֹ כְּשֶׁהִיא נְתוּנָה בֵּין הַחוֹחִים רוּחַ צְפוֹנִית יוֹצֵאת וּמַטָּה אוֹתָהּ כְּלַפֵּי דָרוֹם וְהַחוֹחַ עוֹקְצָהּ, רוּחַ דְּרוֹמִית יוֹצְאָה וּמַטָּה אוֹתָהּ כְּלַפֵּי צָפוֹן וְהַחוֹחַ עוֹקְצָהּ, וְאַף עַל פִּי כֵן לִבָּהּ מְכֻוָּן כְּלַפֵּי מַעְלָה, כָּךְ הֵן יִשְׂרָאֵל אַף עַל פִּי שֶׁהֵן נִגְבִּין אוֹנָנִיּוֹת וְאַנְגָרְיוֹת, לִבָּן מְכֻוָּון כְּלַפֵּי אֲבִיהֶם שֶׁבַּשָּׁמַיִם, מַאי טַעְמָא (שמות כה, טו): עֵינַי תָּמִיד אֶל ה' כִּי הוּא יוֹצִיא מֵרֶשֶׁת רַגְלָי. רַבִּי אַיְבוּ פָּתַר קְרָיָא בִּגְאֻלַּת מָחָר, מַה שּׁוֹשַׁנָּה זוֹ כְּשֶׁהִיא נְתוּנָה בֵּין הַחוֹחִים הִיא קָשָׁה עַל בַּעֲלָהּ לְלוֹקְטָהּ, וּמָה הֵן עוֹשִׂין מְבִיאִין אֶת הָאוּר וְהֵן שׂוֹרְפִין חוּץ לָהּ וְאַחַר כָּךְ לוֹקְטִין אוֹתָהּ, כָּךְ (איכה א, יז): צִוָּה ה' לְיַעֲקֹב סְבִיבָיו צָרָיו, כְּגוֹן חַלָּמִישׁ לְנָוֶה, יְרִיחוֹ לְנַעֲרָן, סוּסִיתָא לִטְבֶרְיָא, גַּסְטְרָא לְחֵיפָא, לֹד לְאוֹנוֹ, הֲדָא הוּא דִכְתִיב (יחזקאל ה, ה): זֹאת יְרוּשָׁלִַם בְּתוֹךְ הַגּוֹיִם שַׂמְתִּיהָ, לְמָחָר כְּשֶׁיַּגִּיעַ הַקֵּץ מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה מֵבִיא אֶת הָאוּר וְשׂוֹרֵף חוּץ לָהּ, הֲדָא הוּא דִכְתִיב (ישעיה לג, יב): וְהָיוּ עַמִּים מִשְׂרְפוֹת שִׂיד, וּמַה כְּתִיב בְּהוֹ (דברים לב, יב): ה' בָּדָד יַנְחֶנּוּ.

Rabbi Ḥanina son of Rabbi Abba interpreted the verse regarding the kingdoms. Just as the lily, when it is situated among the thorns, a north wind comes and bends it southward and the thorn pricks it, a south wind comes and bends it northward and the thorn pricks it, but, nevertheless, its core is directed upward, so it is with Israel. Even though they are forced to pay levies and engage in forced labor, their hearts are directed toward their Father in Heaven. What is the source? “My eyes are ever toward the Lord, for He draws my feet out of the net” (Psalms 25:15). Rabbi Aivu interpreted the verse regarding the future redemption. Just as the lily, when it is situated among the thorns, it is difficult for its owner to pick it, and what do they do? They bring fire and they burn around it and then pick it, so too, “the Lord has commanded for Jacob that his besiegers surround him” (Lamentations 1:17), e.g., Ḥalamish for Naveh, Jericho for Naaran, Susita for Tiberias, Gastera for Haifa, Lod for Ono. That is what is written: “This is Jerusalem, I have placed it in the midst of the nations” (Ezekiel 5:5). In the future, when the end of days will come, what will the Holy One blessed be He do? He will bring fire and burn around it. That is what is written: “The peoples will be burnings of lime” (Isaiah 33:12). What is written of them [Israel]? “The Lord will guide them alone” (Deuteronomy 32:12).

אָמַר רַבִּי אָבִין, מַה שּׁוֹשַׁנָּה זוֹ יוֹצְאָה עָלֶיהָ שָׁרָב, הֲרֵי הִיא כְּמוּשָׁה, יָצָא טַל, הֲרֵי הִיא מַפְרַחַת. כָּךְ כָּל זְמַן שֶׁצִּלּוֹ שֶׁל עֵשָׂו קַיָּם, כִּבְיָכוֹל יִשְׂרָאֵל נִרְאִין כְּאִלּוּ הֵם כְּמוּשִׁין בָּעוֹלָם הַזֶּה, אֲבָל לֶעָתִיד לָבוֹא יַעֲבֹר צִלּוֹ שֶׁל עֵשָׂו וְיִשְׂרָאֵל מַרְטִיבִין וְהוֹלְכִים, הֲדָא הוּא דִכְתִיב (הושע יד, ו): אֶהְיֶה כַטַּל לְיִשְׂרָאֵל. מַה שּׁוֹשַׁנָּה זוֹ אֵינָהּ בְּטֵלָה אֶלָּא עַל גַּב רֵיחָהּ, כָּךְ יִשְׂרָאֵל אֵינָן בְּטֵלִין אֶלָּא עַל גַּב מִצְווֹת וּמַעֲשִׂים טוֹבִים. מַה שּׁוֹשַׁנָּה זוֹ אֵינָהּ אֶלָּא לְרֵיחַ, כָּךְ לֹא נִבְרְאוּ צַדִּיקִים אֶלָּא לִגְאֻלָּתָן שֶׁל יִשְׂרָאֵל. מַה שּׁוֹשַׁנָּה זוֹ עוֹלָה עַל שֻׁלְחָנָן שֶׁל מְלָכִים תְּחִלָּה וָסוֹף, כָּךְ יִשְׂרָאֵל הֵן הֵן לָעוֹלָם הַזֶּה וְהֵן הֵן לָעוֹלָם הַבָּא. מַה שּׁוֹשַׁנָּה זוֹ נִכֶּרֶת בֵּין הָעֲשָׂבִים, כָּךְ הֵן יִשְׂרָאֵל נִכָּרִים בֵּין הָאֻמּוֹת, שֶׁנֶּאֱמַר (ישעיה סא, ט): כָּל רֹאֵיהֶם יַכִּירוּם כִּי הֵם זֶרַע בֵּרַךְ ה'. מַה שּׁוֹשַׁנָּה זוֹ מְתֻקֶּנֶת לְשַׁבָּתוֹת וְיָמִים טוֹבִים, כָּךְ יִשְׂרָאֵל מְתֻקָּנִין לִגְאֻלַּת מָחָר.

Rabbi Avin said: Just as the lily, when it is subject to heat it withers, and when dew emerges it blossoms, so too, as long as the shadow of Esau is extant, Israel, as it were, appears as though they are withered in this world, but in the future, Esau’s shadow will pass and Israel will become progressively damper. That is what is written: “I will be like dew for Israel [it shall blossom as a lily]” (Hosea 14:6). Just as the lily continues to exist only due to its fragrance, so too, Israel continues to exist only on the basis of Torah and mitzvot. Just as the lily is only for fragrance, so too, the righteous were created only for the redemption of Israel. Just as the lily ascends on the table of kings from beginning to end, so too, Israel, they are in this world and they are in the World to Come. Just as the lily is conspicuous among the grasses, so too, Israel is conspicuous among the nations, as it is stated: “Everyone who sees them will recognize them, for they are the descendants of the blessed of the Lord” (Isaiah 61:9). Just as the lily is designated for Shabbatot and festivals, so, Israel is designated for the future redemption.

אָמַר רַבִּי בֶּרֶכְיָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֵךְ אֱמֹר לָהֶם לְיִשְׂרָאֵל כְּשֶׁהֱיִיתֶם בְּמִצְרַיִם הֱיִיתֶם דּוֹמִים לְשׁוֹשַׁנָּה בֵּין הַחוֹחִים, עַכְשָׁיו שֶׁאַתֶּם נִכְנָסִין לְאֶרֶץ כְּנַעַן, הֱיוּ דּוֹמִין לְשׁוֹשַׁנָּה בֵּין הַחוֹחִים, וּתְנוּ דַּעְתְּכֶם שֶׁלֹּא תַעֲשׂוּ לֹא כְמַעֲשֵׂה אֵלּוּ וְלֹא כְמַעֲשֵׂה אֵלּוּ, הֲדָא הוּא דִכְתִיב (ויקרא יח, ג): כְּמַעֲשֵׂה אֶרֶץ מִצְרַיִם. רַבִּי יִצְחָק פָּתַר קְרָיָא בְּבֶן אָדָם שֶׁיֵּשׁ לוֹ שְׁתֵּי בָּנוֹת מֵאֵם אֶחָת, שְׁתֵּיהֶן מֵאָב אֶחָד, שְׁתֵּיהֶן מִשָּׁפִיר אֶחָד, כְּמָה דְאַתְּ אָמַר (בראשית י, ו): וּבְנֵי חָם כּוּשׁ וּמִצְרַיִם וּפוּט וּכְנָעַן. אָמַר רַבִּי חֲנִינָא מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בַּת יְחִידָה וְהִשְּׁרָה אוֹתָהּ בְּמָבוֹי אֶחָד וְנִמְצְאוּ כֻלָּן בַּעֲלֵי זְנוּת וּבַעֲלֵי כְשָׁפִים, אָמַר לָהּ בִּתִּי תְּנִי דַעְתֵּךְ שֶׁלֹּא תַעֲשִׂי לֹא כְמַעֲשֵׂה אֵלּוּ וְלֹא כְמַעֲשֵׂה אֵלּוּ. כָּךְ כְּשֶׁהָיוּ יִשְׂרָאֵל בְּמִצְרַיִם הָיוּ מִצְרִים בַּעֲלֵי זְנוּת, שֶׁנֶּאֱמַר (יחזקאל כג, כ): אֲשֶׁר בְּשַׂר חֲמוֹרִים בְּשָׂרָם, וּכְשֶׁנִּכְנְסוּ לְאֶרֶץ כְּנַעַן הָיוּ כְּנַעֲנִים בַּעֲלֵי זְנוּת וּבַעֲלֵי כְשָׁפִים, שֶׁנֶּאֱמַר (נחום ג, ד): מֵרֹב זְנוּנֵי זוֹנָה טוֹבַת חֵן בַּעֲלַת כְּשָׁפִים, אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא בָּנַי הִזָּהֲרוּ שֶׁלֹּא תַעֲשׂוּ לֹא כְמַעֲשֵׂה אֵלּוּ וְלֹא כְמַעֲשֵׂה אֵלּוּ, הֲדָא הוּא דִכְתִיב: כְּמַעֲשֵׂה אֶרֶץ מִצְרַיִם.

Rabbi Berekhya said: The Holy One blessed be He said to Moses: ‘Go and say to Israel: When you were in Egypt, you were comparable to a “lily between the thorns.” Now that you are entering the land of Canaan, be like a lily among the thorns; make certain that you do not act in accordance with the practices of these, or in accordance with the practices of those.’ That is what is written: “[You shall not act] in accordance with the practices of the land of Egypt [in which you lived, and you shall not act in accordance with the practices of Canaan where I am bringing you].” Rabbi Yitzḥak interpreted the verse regarding a person who had two daughters from one mother, both of them from one father, both of them from one fetal sac, just as it says: “The sons of Ham: Kush, Egypt, Fut, and Canaan” (Genesis 10:6). Rabbi Ḥanina said: This is analogous to a king who had an only daughter and he settled her in a certain alleyway where they were all practitioners of licentiousness and practitioners of sorcery. He said to her: ‘Make certain that you do not act in accordance with the practices of these, and in accordance with the practices of those.’ So too, when Israel was in Egypt, the Egyptians were practitioners of licentiousness, as it is stated: “Whose flesh is the flesh of donkeys” (Ezekiel 23:20). When they entered the land of Canaan, the Canaanites were practitioners of licentiousness and practitioners of sorcery, as it is stated: “Due to the great licentiousness of the harlot, blessed with grace, practitioner of witchcraft” (Nahum 3:4). The Holy One blessed be He said to them: ‘Make certain that you do not act in accordance with the practices of these, nor in accordance with the practices of those.’ That is what is written: “In accordance with the practices of the land of Egypt….”

וְעַתָּה לֹא רָאוּ אוֹר (איוב לז, כא), תָּנָא הָרוֹאֶה הַחַמָּה בִּתְקוּפָתָהּ, לְבָנָה בְּכַדּוּרָהּ, כּוֹכָבִים בִּמְסִלּוֹתָם, מַזָּלוֹת כְּסִדְרָן, אוֹמֵר בָּרוּךְ עוֹשֶׂה מַעֲשֵׂה בְרֵאשִׁית, אָמַר רַב הוּנָא הֲדָא דְאַתְּ אָמַר בִּימוֹת הַגְּשָׁמִים, וּבִלְבָד לְאַחַר שְׁלשָׁה יָמִים. וְעַתָּה לֹא רָאוּ אוֹר, רַבִּי בֶּרֶכְיָה וְרַבִּי יִרְמְיָה בְּרֵיהּ דְּרַבִּי חִיָּא בַּר אַבָּא אָמַר דָּרַשׁ רַבִּי לֵוִי בַּר סִיסִי בִּנְהַרְדָּעָא (שמות כד, י): וַיִּרְאוּ אֶת אֱלֹהֵי יִשְׂרָאֵל, זֶה עַד שֶׁלֹּא נִגְאָלוּ, אֲבָל מִשֶּׁנִּגְאֲלוּ הֵיכָן הָיְתָה דַרְכָּהּ שֶׁל לְבֵנָה לִנָּתֵן שָׁם הָיְתָה נְתוּנָה. אָמַר רַבִּי בֶּרֶכְיָה מַעֲשֵׂה לִבְנַת הַסַּפִּיר אֵין כְּתִיב כָּאן אֶלָּא (שמות כד, י): כְּמַעֲשֵׂה, הִיא וְכָל אַרְגָּלִיָּא שֶׁלָּהּ נְתָנָהּ, הִיא וְהַסַּל וְהַמַּגְרֵפָה שֶׁלָּהּ נְתָנָהּ. בַּר קַפָּרָא אָמַר עַד שֶׁלֹּא נִגְאֲלוּ יִשְׂרָאֵל מִמִּצְרַיִם הָיְתָה רְשׁוּמָה בָּרָקִיעַ, מִשֶּׁנִּגְאֲלוּ עוֹד לֹא נִרְאֲתָה בָּרָקִיעַ, מַאי טַעְמָא (שמות כד, י): וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר, כָּךְ אִינוּן נְקִיִּין מִן עֲנָנִין.

“Now they do not see the light” (Job 37:21). It is taught: One who sees the sun in its brightness, the moon in its roundness, the planets in their orbit, or the signs of the zodiac aligned in their order, recites: Blessed…Who performed the act of Creation. Rav Huna said: That which you said applies during the rainy season provided that it is after three days. “Now they do not see the light.” Rabbi Berekhya and Rabbi Yirmeya son of Rabbi Ḥiyya bar Abba said: Rabbi Levi bar Sisi expounded in Neherde’a: “They saw the God of Israel [and under His feet was like a configuration of sapphire brick and like the very heavens in purity]” (Exodus 24:10). This was before they were redeemed. However, once they were redeemed, it was placed in a location a brick would typically be placed. Rabbi Berekhya said: “A configuration of sapphire brick” is not written here, but rather, “like the configuration”; it and all its accessories were placed. It and its basket and its trowel were placed. Bar Kappara said: Before Israel was redeemed from Egypt, its imprint was in the sky. Once they were redeemed, it was no longer visible in the sky. What is the source? “Like the very heavens in purity,” when it is cloud free.

תָּנֵי רַבִּי יִשְׁמָעֵאל (ויקרא יח, ג): כְּמַעֲשֵׂה אֶרֶץ מִצְרַיִם וּכְמַעֲשֵׂה אֶרֶץ כְּנַעַן לֹא תַעֲשׂוּ וגו', וְאִם לָאו (ויקרא יח, ד): אֲנִי ה' אֱלֹהֵיכֶם. תָּנֵי רַבִּי חִיָּא לָמָּה אֲנִי ה' כְּתִיב שְׁנֵי פְּעָמִים, אֲנִי הוּא שֶׁפָּרַעְתִּי מִדּוֹר הַמַּבּוּל וּמִסְּדוֹם וּמִמִּצְרַיִם, אֲנִי עָתִיד לִפָּרַע מִמִּי שֶׁהוּא עוֹשֶׂה כְמַעֲשֵׂיהֶם, דּוֹר הַמַּבּוּל נִמְחוּ מִן הָעוֹלָם עַל יְדֵי שֶׁהָיוּ שְׁטוּפִין בִּזְנוּת. אָמַר רַבִּי שִׂמְלָאי כָּל מָקוֹם שֶׁאַתָּה מוֹצֵא זְנוּת אַנְדְּרָלָמוּסְיָא בָּאָה לָעוֹלָם וְהוֹרֶגֶת טוֹבִים וְרָעִים. רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר דּוֹר הַמַּבּוּל לֹא נִמְחוּ מִן הָעוֹלָם אֶלָּא עַל יְדֵי שֶׁכָּתְבוּ גּוֹמָסִיּוֹת לְזָכָר וְלִנְקֵבָה. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשֵׁם בַּר קַפָּרָא, מָצִינוּ שֶׁעַל הַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא מַאֲרִיךְ רוּחוֹ חוּץ מִן הַזְּנוּת בִּלְבָד, וְאִית לֵיהּ קְרָיָן סַגִיִּין, שֶׁנֶּאֱמַר (בראשית ו, א ז): וַיְהִי כִּי הֵחֵל הָאָדָם, וַיִּרְאוּ בְנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם, וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם, וַיֹּאמֶר ה' אֶמְחֶה אֶת הָאָדָם. סְדוֹמִיִּים רַבִּי יְהשֻׁעַ בֶּן לֵוִי בְּשֵׁם בַּר קַפָּרָא אָמַר כָּל אוֹתוֹ הַלַּיְלָה הָיָה לוֹט עוֹמֵד וּמְדַבֵּר עֲלֵיהֶם סָנֵיגוֹרְיָא, כֵּיוָן שֶׁבָּאוּ וְאָמְרוּ לוֹ (בראשית יט, ה): אַיֵּה הָאֲנָשִׁים וְנֵדְעָה אֹתָם בְּתַשְׁמִישׁ, מִיָּד (בראשית יט, יב): וַיֹּאמְרוּ הָאֲנָשִׁים אֶל לוֹט עֹד מִי לְךָ פֹה, עַד כָּאן הָיָה לְךָ פִּתְחוֹן פֶּה לְלַמֵּד עֲלֵיהֶם סָנֵיגוֹרְיָא, אֶלָּא (בראשית יט, יב יג): חָתָן בָנֶיךָ וּבְנֹתֶיךָ, כִּי מַשְׁחִתִים אֲנַחְנוּ. (ויקרא יח, ד): אֲנִי ה', אֲנִי הוּא שֶׁנִּפְרַעְתִּי מִשִּׁמְשׁוֹן וּמֵאַמְנוֹן וּמִזִּמְרִי, וְעָתִיד אֲנִי לִפָּרַע מִמִּי שֶׁיַּעֲשֶׂה כְמַעֲשֵׂיהֶם, אֲנִי הוּא שֶׁשִּׁלַּמְתִּי לְיוֹסֵף לְיָעֵל וּלְפַלְטִי בֶּן לַיִשׁ, אֲנִי עָתִיד לְשַׁלֵּם שָׂכָר לְמִי שֶׁעוֹשֶׂה כְמַעֲשֵׂיהֶם. יוֹסֵף מִנַּיִן, אָמַר רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל יוֹסֵף מִשֶּׁלּוֹ נָתְנוּ לוֹ, פִּיו שֶׁלֹּא נָשַׁק בַּעֲבֵרָה (בראשית מא, מ): עַל פִּיךָ יִשַּׁק כָּל עַמִּי, צַוָּארוֹ שֶׁלֹּא הִרְכִּינוֹ לַעֲבֵרָה (בראשית מא, מב): וַיָּשֶׂם רְבִד הַזָּהָב עַל צַוָּארוֹ, יָדָיו שֶׁלֹּא מִשְׁמְשׁוּ בַּעֲבֵרָה, (בראשית מא, מב): וַיָּסַר פַּרְעֹה אֶת טַבַּעְתּוֹ. גּוּפוֹ שֶׁלֹּא נָגַע בַּעֲבֵרָה (בראשית מא, מב): וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי שֵׁשׁ. רַגְלָיו שֶׁלֹּא הָלְכוּ בַּעֲבֵרָה, (בראשית מא, מג): וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה. מַחֲשָׁבָה שֶׁלֹּא חָשְׁבָה, תָּבוֹא וְתִקָּרֵא חֲכָמָה, (בראשית מא, מג): וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ.

Rabbi Yishmael taught: “You shall not act in accordance with the practices of the land of Egypt…and… in accordance with the practices of the land of Canaan…” If not, “I am the Lord your God” (Leviticus 18:4). Rabbi Ḥiyya taught: Why is [the phrase] “I am the Lord” written twice? It is I who exacted retribution from the generation of the Flood, from Sodom, and from Egypt; it is I who will exact retribution from one who acts in accordance with their practices. The generation of the Flood was eradicated from the world because they were steeped in licentiousness. Rabbi Simlai said: Everywhere that you find licentiousness, chaos comes to the world and kills the good and the wicked. Rav Huna said in the name of Rabbi Yosei: The generation of the Flood was eradicated from the world only because they wrote marriage contracts for males and females. Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon and Rabbi Yehoshua ben Levi in the name of bar Kappara: We find that regarding everything the Holy One blessed be He exhibits forbearance except for licentiousness alone, and this has many verses, as it is stated: “It was when man began…. The children of the great saw the daughters of man…. The Lord saw that the wickedness of man was great…. The Lord said: I will eradicate man” (Genesis 6:1–2, 5,7). The people of Sodom – Rabbi Yehoshua ben Levi said in the name of bar Kappara: All that night, Lot was standing and advocating on their behalf. When they came and said to him: “Where are the men…and we will be intimate with them” (Genesis 19:5), with intercourse, immediately: “The men said to Lot: Whom else do you have here?” (Genesis 19:12). Until now, you had recourse to advocate on their behalf. But [now], “a son-in-law, your sons, and your daughters, [everyone whom you have in the city remove from this place]” (Genesis 19:12), “for we are destroying [this place]” (Genesis 19:13). “I am the Lord” (Leviticus 18:4). It is I who exacted retribution from Samson, from Amnon, and from Zimri, and it is I who will exact retribution from one who acts in accordance with their practices. It is I who rewarded Joseph, Yael, and Palti ben Layish, and it is I who will reward anyone who acts in accordance with their practices. Joseph, from where is it derived? Rabbi Shimon ben Gamliel said: They gave to Joseph from his own. His mouth that did not kiss [nashak] in transgression, “by your directive, my people will be sustained [yishak]” (Genesis 41:40). His neck that he did not bend for transgression; “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression; “Pharaoh removed his ring…[and he placed it on Joseph’s hand]” (Genesis 41:42). His body that did not touch in transgression; “he dressed him in fine linen garments” (Genesis 41:42). His feet that did not walk in transgression; “he had him ride in his second chariot” (Genesis 41:43). The thought that he did not think, let it come and be called wisdom: “They called before him avrekh” (Genesis 41:43).

שְׁלשָׁה הֵם שֶׁבָּרְחוּ מִן הָעֲבֵרָה וְשִׁתֵּף הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמוֹ עִמָּהֶם, וְאֵלּוּ הֵן: יוֹסֵף וְיָעֵל וּפַלְטִי. יוֹסֵף מִנַּיִן, שֶׁנֶּאֱמַר (תהלים פא, ו): עֵדוּת בִּיהוֹסֵף שָׂמוֹ, מַהוּ בִּיהוֹסֵף יָהּ מֵעִיד עָלָיו שֶׁלֹּא נָגַע בְּאֵשֶׁת פּוֹטִיפַר. יָעֵל מִנַיִן, שֶׁנֶּאֱמַר (שופטים ד, יח): וַתֵּצֵא יָעֵל לִקְרַאת סִיסְרָא וַתְּכַסֵּהוּ בַּשְּׂמִיכָה, מַהוּ בַּשְּׂמִיכָה, רַבָּנָן דְּהָכָא אָמְרֵי בְּסוּדָרָא, וְרַבָּנָן דְּתַמָּן אָמְרֵי בִּמְשִׁיכְלָא, אָמַר רֵישׁ לָקִישׁ חָזַרְנוּ עַל כָּל הַמִּקְרָא וְלֹא מָצִינוּ כְּלִי שֶׁשְּׁמוֹ שְׂמִיכָה, וּמַה שְׂמִיכָה, שְׁמִי כֹּה, שְׁמִי מֵעִיד עָלֶיהָ שֶׁלֹּא נָגַע בָּהּ אוֹתוֹ רָשָׁע. פַּלְטִי מִנַּיִן כָּתוּב אֶחָד אוֹמֵר (שמואל א כה, מד): וְשָׁאוּל נָתַן אֶת מִיכַל בִּתּוֹ [אשת דוד] לְפַלְטִי, וְכָתוּב אֶחָד אוֹמֵר (שמואל ב ג, טו): פַּלְטִיאֵל, קָרֵי לֵיהּ פַּלְטִי וְקָרֵי לֵיהּ פַּלְטִיאֵל, מִי נָסֵיב פַּלְטִי וּמִי יָהֵיב פַּלְטִיאֵל, אֶלָּא מֵעִיד אֲנִי עָלָיו שֶׁלֹּא נָגַע בְּאֵשֶׁת דָּוִד.

There were three who fled from transgression and the Holy One blessed be He associated His name with them, and they are: Joseph, Yael, and Palti. Joseph, from where is it derived? As it is stated: “He established it as testimony for Joseph [Yehosef]” (Psalms 81:6). What is Yehosef? The Lord [Yah] attests in [Joseph’s] regard that he did not touch Potiphar’s wife. Yael, from where is it derived? “Yael emerged to meet Sisera…and she covered him with the semikha” (Judges 4:18). What is “with the semikha”? The Rabbis here say: With a cloak. The Rabbis there say: With a tub. Reish Lakish said: We reviewed the entire Bible and did not encounter a utensil whose name is semikha. What is semikha? It is: My name [shemi] is here [ko]; My name attests in her regard that that wicked one did not touch her. Palti, from where is it derived? One verse says: “But Saul had given Mikhal his daughter, David’s wife, to Palti” (I Samuel 25:44), and one verse says: “Paltiel” (II Samuel 3:15). It calls him Palti and it calls him Paltiel. Who married her? Palti. Who gave her back? Paltiel. Rather, I attest in his regard that he did not touch David’s wife.

אָמַר רַבִּי יוֹסֵי שְׁלשָׁה הֵן שֶׁתָּקַף יִצְרָן עֲלֵיהֶם וְנִשְׁבְּעוּ לוֹ, יוֹסֵף דָּוִד וּבוֹעַז. יוֹסֵף מִנַּיִן, שֶׁנֶּאֱמַר (בראשית לט, ט): וְאֵיךְ אֶעֱשֶׂה הָרָעָה הַגְּדֹלָה, רַב הוּנָא בְּשֵׁם רַבִּי אִידֵי אָמַר כְּלוּם הַמִּקְרָא חָסֵר, וְחָטָאתִי לַה' אֵין כְּתִיב כָּאן אֶלָּא לֵאלֹהִים, נִשְׁבַּע לְיִצְרוֹ וְאָמַר לֵאלֹהִים אֲנִי חוֹטֵא וְאֵינִי עוֹשֶׂה הָרָעָה הַגְּדוֹלָה. דָּוִד מִנַּיִן, שֶׁנֶּאֱמַר (שמואל א כו, י): וַיֹּאמֶר דָּוִד חַי ה' כִּי אִם ה' יִגֳּפֶנּוּ, לְמִי נִשְׁבַּע, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר לְיִצְרוֹ נִשְׁבַּע, וְרֵישׁ לָקִישׁ אָמַר לַאֲבִישַׁי נִשְׁבַּע, אָמַר לוֹ חַי ה' אִם תִּגַּע בּוֹ אֲנִי מְעָרֵב דָּמְךָ בְּדָמוֹ, הֲדָא הוּא דִכְתִיב (שמואל א כו, ט): וַיֹּאמֶר דָּוִד אֶל אֲבִישַׁי אַל תַּשְׁחִיתֵהוּ. בֹּעַז מִנַיִן, שֶׁנֶּאֱמַר (רות ג, יג): חַי ה' שִׁכְבִי עַד הַבֹּקֶר, רַבִּי יוּדָן וְרַבִּי חָמָא, רַבִּי יוּדָן אוֹמֵר כָּל אוֹתוֹ הַלַּיְלָה הָיָה יִצְרוֹ מְפַתֵּהוּ בִּדְבָרִים וְאוֹמֵר לוֹ אַתְּ פָּנוּי וְהִיא פְּנוּיָה, אַתָּה מְבַקֵּשׁ אִשָּׁה וְהִיא מְבַקֶּשֶׁת אִישׁ, לְיֵצֶר הָרָע נִשְׁבַּע חַי ה', וְלָאִשָּׁה אָמַר שִׁכְבִי עַד הַבֹּקֶר. אָמַר רַבִּי חֲנִינָא (משלי כד, ה): גֶּבֶר חָכָם, זֶה בּוֹעַז. (משלי כד, ה): וְאִישׁ דַּעַת מְאַמֶּץ כֹּחַ, שֶׁגָּבַר עַל יִצְרוֹ בַּשְּׁבוּעָה.

Rabbi Yosei said: There were three whose evil inclination attacked them and they took an oath against it; Joseph, David, and Boaz. Joseph, from where is it derived? As it is stated: “How can I perform this great wickedness [and sin against God]?” (Genesis 39:9). Rav Huna said in the name of Rabbi Idi: Is this verse lacking? “And sin against the Lord,” is not written here, but rather, “against God.” He took an oath against his evil inclination and said: ‘By God, I will not sin and I will not perform this great wickedness.’ David, from where is it derived? As it is stated: “David said: As the Lord lives, rather, the Lord will strike him” (I Samuel 26:10). To whom did he take an oath? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: It was to his evil inclination that he took an oath. Reish Lakish said: It was to Avishai that he took an oath. He said to him: ‘As the Lord lives, if you touch him, I will mix your blood with his blood.’ That is what is written: “David said to Avishai: Do not destroy him” (I Samuel 26:9). Boaz, from where is it derived? As it is stated: “As the Lord lives, lie until the morning” (Ruth 3:13). Rabbi Yudan and Rabbi Ḥama, Rabbi Yudan says: All that night, his evil inclination was enticing him with words, and saying to him: ‘You are unmarried and she is unmarried. You seek a wife and she seeks a husband.’ To the evil inclination he took an oath: “As the Lord lives.” To the woman he said: “Lie until the morning.” Rabbi Ḥanina said: “A wise man has might” (Proverbs 24:5), this is Boaz. “And a man of knowledge exerts strength” (Proverbs 24:5), as he overcame his evil inclination with an oath.

דָּבָר אַחֵר, (ויקרא יח, ג): כְּמַעֲשֵׂה אֶרֶץ מִִצְרַיִם, הֲדָא הוּא דִכְתִיב (איוב כד, טו): וְעֵין נֹאֵף שָׁמְרָה נֶשֶׁף לֵאמֹר לֹא תְשׁוּרֵנִי עָיִן וְסֵתֶר פָּנִים יָשִׂים, אָמַר רֵישׁ לָקִישׁ שֶׁלֹּא תֹאמַר שֶׁכָּל מִי שֶׁהוּא בְּגוּפוֹ נִקְרָא נוֹאֵף, נוֹאֵף בְּעֵינָיו נִקְרָא נוֹאֵף, שֶׁנֶּאֱמַר: וְעֵין נֹאֵף, וְהַנּוֹאֵף הַזֶּה יוֹשֵׁב וּמְשַׁמֵּר אֵימָתַי נֶשֶׁף בָּא אֵימָתַי עֶרֶב בָּא, שֶׁנֶּאֱמַר (משלי ז, ט): בְּנֶשֶׁף בְּעֶרֶב יוֹם, וְהוּא אֵינוֹ יוֹדֵעַ שֶׁיּוֹשֵׁב בְּסִתְרוֹ שֶׁל עוֹלָם, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּתוֹ בִּשְׁבִיל לְפַרְסְמוֹ, הוּא שֶׁאִיּוֹב אוֹמֵר (איוב י, ג): הֲטוֹב לְךָ כִּי תַעֲשֹׁק, זֶה זָן וּמְפַרְנֵס וְהוּא צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּת אַחֵר, אֶלָּא (איוב י, ג): כִּי תִמְאַס יְגִיעַ כַּפֶּיךָ, וּמֵאַחַר שֶׁאַתָּה יָגֵעַ בּוֹ כָּל אַרְבָּעִים יוֹם אַתָּה חוֹזֵר וּמְקַלְקְלוֹ, אֶלָּא (איוב י, ג): וְעַל עֲצַת רְשָׁעִים הוֹפָעְתָּ, כָּךְ הוּא כְבוֹדְךָ לַעֲמֹד בֵּין נוֹאֵף לְנוֹאָפֶת. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אִיּוֹב רָאוּי אַתָּה לְפַיֵּס אֶלָּא יְהִי אוֹמֵר כַּאֲשֶׁר אָמַרְתָּ (איוב י, ד): הַעֵינֵי בָשָׂר לָךְ, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵינִי צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּת אָבִיו בִּשְׁבִיל לְפַרְסְמוֹ. אָמַר רַבִּי לֵוִי מָשָׁל לְתַלְמִידוֹ שֶׁל יוֹצֵר שֶׁגָּנַב בֵּיצַת יוֹצְרִים וְעָמַד רַבּוֹ עַל גְּנֵבָתוֹ, מֶה עָשָׂה עָמַד וַעֲשָׂאוֹ כְּלִי וְתָלוֹ בְּפָנָיו, וְכָל כָּךְ לָמָּה לְהוֹדִיעַ שֶׁעָמַד רַבּוֹ עַל גְּנֵבָתוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵינִי צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּתוֹ בִּשְׁבִיל לְפַרְסְמוֹ. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי לֵוִי בֶּן פְּרָטָא כְּתִיב (דברים לב, יח): צוּר יְלָדְךָ תֶּשִׁי, הִתַּשְׁתֶּם כֹּחוֹ שֶׁל יוֹצֵר. מָשָׁל לְצַיָּר שֶׁהָיָה יוֹשֵׁב וְצָר אִיקוֹנִין שֶׁל מֶלֶךְ, מִשֶּׁהוּא גּוֹמְרָהּ בָּאוּ וְאָמְרוּ לוֹ נִתְחַלֵּף הַמֶּלֶךְ, מִיָּד תָּשׁוּ יָדָיו שֶׁל יוֹצֵר, אָמַר שֶׁל מִי אָצוּר שֶׁל רִאשׁוֹן אוֹ שֶׁל שֵׁנִי, כָּךְ כָּל אַרְבָּעִים יוֹם הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹסֵק בְּצוּרַת הַוָּלָד וּלְסוֹף אַרְבָּעִים יוֹם הִיא הוֹלֶכֶת וּמְקַלְקֶלֶת עִם אַחֵר, מִיָּד רָפוּ יָדָיו שֶׁל יוֹצֵר, אָמַר שֶׁל מִי אָצוּר שֶׁל רִאשׁוֹן אוֹ שֶׁל שֵׁנִי, הֱוֵי: צוּר יְלָדְךָ תֶּשִׁי, הִתַּשְׁתָּ כֹּחוֹ שֶׁל יוֹצֵר. יו"ד זְעֵירָא וְלֵית בִּקְרָיָה כַּוָּתָהּ, אָמַר רַבִּי יִצְחָק מָצִינוּ כָּל עוֹבְרֵי עֲבֵרוֹת הַגּוֹנֵב נֶהֱנֶה וְהַנִּגְנָב מַפְסִיד, הַגּוֹזֵל נֶהֱנֶה וְהַנִּגְזָל מַפְסִיד, בְּרַם הָכָא שְׁנֵיהֶם נֶהֱנִין מִי מַפְסִיד הַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא מְאַבֵּד סַמָּנָיו.

Another matter, “in accordance with the practices of the land of Egypt” – that is what is written: “The eye of the adulterer awaits the night [neshef], saying: No eye will behold me, and he directs his glance clandestinely” (Job 24:15). Reish Lakish said: So you will not say: Only one who acts with his body is an adulterer. One who is an adulterer with his eyes is [also] called an adulterer, as it is stated: “The eye of the adulterer.” This adulterer sits and waits: When will neshef come? When will evening come, as it is stated: “In the neshef, in the evening of the day” (Proverbs 7:9). But he does not know that the One who sits in the clandestine part of the world, this is the Holy One blessed be He, shapes all its features in order to publicize him. That is what Job says: “Is it good for You that You should exploit?” (Job 10:3). This one sustains and provides, and He shapes all its features in the image of another. Moreover, “that You should despise Your handiwork” (Job 10:3) – after You toiled for it for forty days, You then ruin it? Moreover, “and appear in the counsel of the wicked” (Proverbs 10:3) – is it befitting Your glory to stand among an adulterer and an adulteress? The Holy One blessed be He said to Job: ‘It would be proper for you to placate. Shall it be said, as you said: “Do You have eyes of flesh; [do You see as man sees”?’ (Job 10:4). Rather, the Holy One blessed be He said: ‘Behold, I will shape all its features in the image of its father in order to publicize him.’ Rabbi Levi said: This is analogous to the apprentice of a potter who stole a lump of potter’s clay, and his master became aware of his theft. What did he do? He stood and crafted it into a vessel and suspended it before him. Why to that extent? In order to make it known that his master became aware of his theft. The Holy One blessed be He said: ‘Behold, I will shape all its features in his image in order to publicize him.’ Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Levi ben Parta: It is written: “You forsook [teshi] the Rock [Tzur] who begot you” (Deuteronomy 32:18). You weakened [hitashtem] the strength of the craftsman [yotzer]. This is analogous to a sculptor who was sitting and sculpting an image of the king. When he finished it, they came and said to him: ‘The king has been replaced.’ Immediately, the strength of the sculptor’s hands weakened. He said: ‘Whose image shall I sculpt, that of the first or the second?’ So, all forty days, the Holy One blessed be He is engaged in forming the fetus. At the end of forty days, [the mother] goes and sins with another. Immediately, the hands of the Craftsman weaken. He says: ‘In whose image shall I form it, that of the first or the second?’ That is, “you forsook the Rock who begot you” – you weakened the strength of the craftsman. There is a small yod, and there is nothing like it in any verse. Rabbi Yitzḥak said: We find with all those who commit transgressions, the thief benefits and the victim of the theft loses. The robber benefits, the one who was robbed loses. However, here, both of them benefit. Who loses? It is the Holy One blessed be He who loses His dyes.

רַבִּי מְנַשְׁיָה בַּר בְּרֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, מָצִינוּ שֶׁכָּל מִי שֶׁרוֹאֶה דְּבַר עֶרְוָה וְאֵינוֹ זָן עֵינָיו מִמֶּנָּהּ זוֹכֶה לְהַקְבִּיל פְּנֵי הַשְּׁכִינָה, מַאי טַעְמָא (ישעיה לג, טו): וְעֹצֵם עֵינָיו מֵרְאוֹת בְּרָע, מַה כְּתִיב בַּתְרֵיהּ (ישעיה לג, יז): מֶלֶךְ בְּיָפְיוֹ תֶּחֱזֶינָה עֵינֶיךָ תִּרְאֶינָה אֶרֶץ מַרְחַקִּים.

Rabbi Menashya, son of the son of Rabbi Yehoshua ben Levi, said: We have found that anyone who sees a matter of licentiousness, but does not feast his eyes on it, will be privileged to greet the Divine Presence. What is the source? “And shuts his eyes from perceiving evil” (Isaiah 33:15). What is written after it? “Your eyes will behold a king in his beauty, they will see a distant land” (Isaiah 33:17).