mal

I conjure ye, and I command ye absolutely, O Demons, in whatsoever part of the Universe ye may be, by the virtue of all these Holy names:— ADONAI, YAH, HOA, EL, ELOHA, ELOHINU, ELOHIM, EHEIEH, MARON, KAPHU, ESCH, INNON, AVEN, AGLA, HAZOR, EMETH, YAII, ARARITHA, YOVA, HA-KABIR, MESSIACH, IONAH, MAL-KA, EREL, KUZU, MATZPATZ, EL SHADDAI; and by all the Holy names of God which have been written with blood in the sign of an eternal alliance.

Rabbi Schimeon rejoiced, and said: “O Tetragrammaton! I have heard Thy speech, and was afraid! (Hab. iii. 1). He hath said: ‘It is therefore rightly done, seeing that fear hath followed; but for us the matter rather dependeth upon love.’ Like as it is written, Deut. vi. 5: ‘And thou shalt delight in Tetragrammaton thy God.’ Also it is written, Mal. i. 2: ‘I have loved you.’”

Like as it is written, Mal. iv. 2: “But unto you that fear my name shall the sun of righteousness arise, and healing in his wings.”

But how do they convert it thus? Also it is written, Mal. iii. 6: “I, Tetragrammaton, change not.”

What is this, “in potestatem adversam”? Even that which is written, Mal. ii. 11: “And hath married the daughter of a strange god.”

We have stated: Only that one should not bow down too much. Rebbi Jeremiah said: On condition that one should not behave like that large lizard, but (Ps. 35:10) “All my bones should say, o Eternal, who is like You?” The word of Ḥanan bar Abba disagrees since Ḥanan bar Abba said to the colleagues: I shall tell you one of the good things that I saw Rav do and, when I told it before Samuel, he got up and kissed me on my mouth. At “praised are You”, he bows down. When he comes to mention Hashem, he straightens up. Samuel said: I shall give the reason (Ps. 35:10): “The Eternal straightens the bent ones.” Rebbi Ammi said: It is not reasonable, but (Mal. 2:5): “Before My Name he is low.” Rebbi Abun said: If it were written “at My Name he is low” then you would be right, but it is written “before My Name he is low”, before he mentions Hashem he is low.

The word of Ḥanan bar Abba disagrees since Ḥanan bar Abba said to the colleagues: I shall tell you one of the good things that I saw Rav do and, when I told it before Samuel he got up and kissed me on my mouth. At “praised are You”, he bows down. When he comes to mention Hashem, he straightens up. Samuel said: I shall give the reason (Ps. 35:10): “The Lord straightens the bent ones.” Rebbi Ammi said: It is not reasonable, but (Mal. 2:5): “Before My Name he is low.” Rebbi Abun said: If it were written “at My Name he is low” then you would be right, but it is written “before My Name he is low”, before he mentions Hashem he is low.

Rebbi Joshua the Southerner said: Three things did the earthly court decree and the Heavenly Court agreed with them, and they are the following: The ban on Jericho, the Esther scroll, and greeting people using the Name. The ban on Jericho (Jos. 7:11): “Israel sinned.” But was not Joshua the one who decreed it? This certainly implies that the Heavenly Court agreed with them. The Esther scroll (Esth. 9:27): “They confirmed and accepted, etc.” Rav said, “accepted” is written in singular; this implies that they accepted. Greeting people using the Name (Ruth 2:4): “Lo, Boaz came from Bethlehem.” And from where that the Heavenly court agreed with them? The verse says (Jud. 6:12): “The Eternal is with you, o hero!” Rebbi Abun in the name of Rebbi Joshua ben Levi: Also tithes, as it is said (Mal. 3:10): “Bring all tithes, etc.” What is: “ Until ‘without enough?’ ” Rebbi Yose bar Simeon bar Abba in the name of Rebbi Yoḥanan: The thing about which it is impossible to say “enough”, that is blessing. Rebbi Berekhiah and Rebbi Chelbo and Rebbi Abba bar Ilaï in the name of Rav: Until your lips will wear out saying, we have enough blessings, we have enough blessings.

Rebbi Tanḥuma in the name of Rav Huna: It does not say (Ex. 38:22) “Bezalel ben Uri ben Ḥur of the tribe of Judah made everything Moses had commanded him,” but “that the Eternal had commanded Moses.” Even matters he did not hear from Moses he did by himself in the way it was said to Moses on Sinai. Rebbi Joḥanan in the name of Rebbi Benaiah (Jos. 11:15): “As the Eternal had commanded His servant Moses, so Moses commanded Joshua, and so Joshua executed it.” It does not say “he did not omit anything Moses had commanded him,” but “everything the Eternal commanded Moses.” Even matters he did not hear from his teacher, he did by himself in the way it was said to Moses on Sinai. Rebbi Joḥanan in the name of Rebbi Benaiah, Rebbi Ḥuna in the name of Rebbi: (Mal. 2:6) “True teaching was in his mouth,” these are the things he heard from his teacher, “injustice was not found on his lips,” even in matters he did not hear from his teacher.”

The Holy One, praise to Him, adds good intention to deeds; the Holy One, praise to Him, does not add bad intention to deeds. The Holy One, praise to Him, adds good intention to deeds as it is written (Mal. 3:16): “Then those who fear the Eternal will speak together, each man with his neighbor.” The Holy One, praise to Him, does not add bad intention to deeds (Ps. 66:12): “If I saw mischief in my heart, the Eternal would not listen.” That refers to Israel, but for Gentiles it is the reverse; the Holy One, praise to Him, does not add good intention; bad intention the Holy One, praise to Him, does add. The Holy One, praise to Him, does not add good intention, as it is written (Dan. 6:15): “Until sundown he tried to rescue him;” it does not say “to save him.” The Holy One, praise to Him, adds bad intention: (Obad. 9–10) “From killing. Because of the oppression of your brother Jacob.” But did he kill him? This teaches that he thought about killing him and the verse counts it as if he had killed him.

“A Cohen’s daughter may defile herself for the dead.” Rebbi Dosa from Malḥiyya, Rebbi Aḥa in the name of Rebbi Eleazar: A Cohen’s daughter is permitted to leave the Land. What is the reason? “Say to the Cohanim.” Not to the daughters of Cohanim. If it were not so, what would he say? Because she is included in the decree, she cannot leave. Why should she not be included in the decree and be forbidden to leave? If you say so, you push aside the paragraph on impurities.

Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: One fills Gentiles’ jugs with water three days from time to time. Rebbi Jacob bar Aḥa said, Rebbi Assi asked, does one do this? Rebbi Yose from Malḥa brought a case before Rebbi Mana. He told him, that is what happened; he answered that it is permitted. Is that to start? He told him, it is forbidden. Rebbi Jeremiah went to Goblana; he instructed about large cups that one fills them with water three days from time to time.

And whence is it that when two sit and occupy themselves with Torah, the Shekinah is in their midst ? As it is said, "Then they that feared the Lord spoke 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" (Mal. iii. 16).

Against this is quoted, "And from before My name he is afraid" (Mal. ii. 5)!

Our Rabbis have taught (Sifrē, Deut. § 42): The former rain is called yoreh (Deut., 11.14), because it teaches the people to plaster their roofs, to gather in their fruit, and to make all other preparations for the winter. Another opinion is that it is so called because it falls gently, not vehemently. Still another opinion is: because it saturates the earth and waters it to its very depth, as it is said (Ps., 65.11): "Watering her ridges abundantly, settling down the furrows thereof. Thou makest her soft with showers; Thou blessest the growth thereof." But is it not possible that it is so called because of its damaging effect in making the fruit drop (from the trees) and in washing away the seeds? No, because Scripture has here also malḳōsh (the latter rain), and just as the latter rain comes as a blessing, so also the former rain. But may not the latter rain be called malḳōsh because it causes the houses to fall, breaks the trees, and brings the crickets? No, because Scripture has in the same verse also yoreh (the former rain), and just as the former rain comes as a blessing, so also the latter rain. But whence do you know that the former rain is a blessing? From the following verse (Joel 2.23): "Be glad then, ye children of Zion, and rejoice in the Lord your God; for He giveth you the former rain in just measure."

Our Rabbis have taught (Sifrē, Deut. § 42): The former rain is called yoreh (Deut., 11.14), because it teaches the people to plaster their roofs, to gather in their fruit, and to make all other preparations for the winter. Another opinion is that it is so called because it falls gently, not vehemently. Still another opinion is: because it saturates the earth and waters it to its very depth, as it is said (Ps., 65.11): "Watering her ridges abundantly, settling down the furrows thereof. Thou makest her soft with showers; Thou blessest the growth thereof." But is it not possible that it is so called because of its damaging effect in making the fruit drop (from the trees) and in washing away the seeds? No, because Scripture has here also malḳōsh (the latter rain), and just as the latter rain comes as a blessing, so also the former rain. But may not the latter rain be called malḳōsh because it causes the houses to fall, breaks the trees, and brings the crickets? No, because Scripture has in the same verse also yoreh (the former rain), and just as the former rain comes as a blessing, so also the latter rain. But whence do you know that the former rain is a blessing? From the following verse (Joel 2.23): "Be glad then, ye children of Zion, and rejoice in the Lord your God; for He giveth you the former rain in just measure."

Why is the latter rain called malḳōsh? Said R. Ḥanilai b. 'Idi in the name of Samuel, because it crushes the stubbornness of the Israelites. A Tanna of the school of R. Ishmael reads, because it fills the grain in its stalks. Another Baraita reads, because it falls upon both the ears and the stalks.

Our Rabbis have taught (Sifrē, ibid. 42): Yoreh is the rain that falls in Marḥeshwan, and malḳosh is the rain that falls in Nisan. You say yoreh is in Marḥeshwan, is it not the rain that falls in Kislew? No, Scripture says (Deut., 11.14): "In its season, the former rain (yoreh), and the latter rain (malḳosh)." Now just as malḳosh is that one only which falls in its season (Nisan), so yoreh is that one only which falls in its season (Marḥeshwan).

Our Rabbis have taught (Sifrē, ibid. 42): Yoreh is the rain that falls in Marḥeshwan, and malḳosh is the rain that falls in Nisan. You say yoreh is in Marḥeshwan, is it not the rain that falls in Kislew? No, Scripture says (Deut., 11.14): "In its season, the former rain (yoreh), and the latter rain (malḳosh)." Now just as malḳosh is that one only which falls in its season (Nisan), so yoreh is that one only which falls in its season (Marḥeshwan).

Our Rabbis have taught (Sifrē, ibid. 42): Yoreh is the rain that falls in Marḥeshwan, and malḳosh is the rain that falls in Nisan. You say yoreh is in Marḥeshwan, is it not the rain that falls in Kislew? No, Scripture says (Deut., 11.14): "In its season, the former rain (yoreh), and the latter rain (malḳosh)." Now just as malḳosh is that one only which falls in its season (Nisan), so yoreh is that one only which falls in its season (Marḥeshwan).

Another Baraita reads: Yoreh is the rain that falls in Marḥeshwan and malḳosh the one that falls in Nisan; this is the view of R. Meir, but the other Sages say, yoreh is the rain of Kislew. Who are the other Sages? Said R. Ḥisda, they are R. Jose, for we read (Tosefta, Ta'anit, ch. 1): When is the time of the fructification-rainfall? The earlier one on the third of Marḥeshwan, the intermediate on the seventh thereof, and the late on the seventeenth thereof; this is the view of R. Meir; R. Judah says, on the seventh, the seventeenth, and the twenty-third thereof; R. Jose says, on the seventeenth and the twenty-third of Marḥeshwan and on the first of Kislew. In accordance with this R. Jose also said that individuals should not fast for rain before the first of Kislew has come. Said R. Ḥisda, the law follows R. Judah.

R. Isaac further said: Sunshine on Sabbath is a benefit to the poor, as it is said (Mal., 3.20): "Unto you that fear My name shall the sun of righteousness arise with healing in its wings." R. Isaac further said: Great is the day of rain, for even the money in the purse is blessed thereby, as it is said (Deut., 28.12): "To give the rain of thy land in its season, and to bless all the work of thy hand." R. Isaac further said: Blessing rests only on a thing which is hidden from sight, as it is said (ibid., 28.8): "The Lord will command the blessing with thee in thy barns." A disciple of the school of R. Ishmael taught: Blessing is found only in things upon which the eye does not rest, as it is said: "The Lord will command the blessing with thee in thy barns." The Rabbis teach: One who is about to measure his grain should say: May it be Thy will, O Lord our God, that Thou bestow a blessing upon the work of our hands. As soon as he has begun to measure, he should say: Blessed be He who sendeth a blessing upon this pile. But if he measured first and then pronounced the benediction, the prayer is in vain, for a blessing is not bestowed upon anything that is measured, numbered, or weighed, but only upon things hidden from sight, as it is said: "The Lord will command the blessing with thee in thy barns."

"Thou shalt surely tithe"? Tithe, in order that thou mayest become rich. R. Johanan once met the young son of Resh Laḳish and said to him: "Tell me thy verse." "Thou shalt surely tithe," said the boy, "pray, explain it to me." "Give tithe that thou mayest become rich," said R. Johanan. Whereupon the boy said: "Is man allowed to try God? Is it not written (Deut., 6.16): 'Ye shall not try the Lord'?" "Thus said R. 'Osha'ya," replied R. Johanan, "(trying is forbidden) except in this particular instance, for it is said (Mal., 3.10): 'Bring ye the whole tithe into the store-house, that there may be food in My house, and try Me now herewith, said 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.'" [What is the meaning of the words: "that there shall be more than sufficiency"? Said Rami son of R. Yud in the name of Rab: It means that your lips will grow tired saying, it is enough]. The boy then said to R. Johanan: "If I had come to that verse, I should not have needed either you or 'Osha'ya, your teacher."

R. Jochanan, when he came upon this passage, wept, "And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers; and against those that oppress the hireling in his wages" (Mal. iii. 5). A slave whose master drags him to his judgment-seat and hastens to witness against him, is there any help for him? R. Jochanan ben Zakkai said, Alas for us, for Scripture weighs out for us both light and heavy.

Bar He He said to Hillel, What is that which is written, "Then shall ye return and discern between the righteous and the wicked, between him that serveth God and him that serveth Him not" (Mal. iii. 18)? The righteous and he that serveth God are identical terms, the wicked and he that serveth Him not are identical terms. He said to him, He that serveth Him and he that serveth Him not are both absolutely righteous, but he that repeateth his portion a hundred times is not like him that repeateth his portion a hundred and one times. He said to him, Then by reason of one time is he called "him that serveth Him not"? He said to him, Yes, go and learn from the mule-drivers' market how they say, Ten parasangs for a zouza, but eleven parasangs for two zouzas.

And R. Meir thus explained the Law from the mouth of Acher, viz., And behold Rabbah bar bar-Channah said that R. Jochanan said, What is the meaning of the passage, "For the priest's lips should keep knowledge, and they should seek the law at his mouth, when he is the messenger of the Lord of hosts" (Mal. ii. 7). It means, if the teacher be like the messenger of the Lord of hosts, let them seek the Law at his mouth, and if not, let them not seek the Law at his mouth.