CHAPTER XVII LOVING SERVICE TO MOURNERS [19A. ii.] CONCERNING the one who tenders the service of loving-kindness to mourners. [ This sentence is missing in the printed editions.] Whence do we learn of the service of loving-kindness to mourners? [ On mourning customs see Bender’s article in J.Q.R. vi. pp. 317 ff. and 664 ff., also article in J.E. ix. 101 ff.] From the Omnipresent, who alone showed loving-kindness to Moses, His servant, and buried him [ On the death of Moses see Rabbinic Philosophy and Ethics, pp. 270–272. The service of loving-kindness to mourners is not proved from the burial of Moses. See T.B. Soṭah, 14a, where the custom is inferred from the case of Abraham; cf. T.B. Synhedrin, 46a.] with His own hand. If this story had not been written (in the Torah) it would be impossible to say it, as it is said, "And he buried him in the valley in the land of Moab" (Deut. 34:6). [ See T.B. Soṭah, 13b, and Siphrê, Deut. § 357.]
Rabban Gamaliel, [ On R. Gamaliel see J.E. v. 560 ff. On the theme in our text see Jalḳuṭ, Num. § 787, and cf. Num. Rab. 19:20.] the son of R. Jehudah, said: Not to Moses alone did He show loving-kindness, but also to Aaron. For when they [ Moses, Aaron, and Eleazar. The Gaster MS. 9 begins with the words “were contending,” and continues to the end of the book as in the printed editions. The text, apart from the inserted and older MS. section, follows the Venice edition very closely.] went up Mount Hor all the tribes of Israel were contending and saying, Moses and Eleazar have left Aaron on Mount Hor and have gone down (by themselves). [ For their own advantage and glory; see Rabbinic Philosophy and Ethics on the death of Aaron, pp. 235–238.] They did not believe that he was dead. To show loving-kindness to him, what did the Holy One, blessed be He, do? He took Aaron's coffin and brought it above the camp of Israel, and all Israel saw Aaron's coffin flying and moving in the air. [ See Rabbinic Philosophy and Ethics, p. 228; and for the loving-kindness see ibid. p. 240. A similar legend as to Mohammed’s coffin occurs in Arabian literature.] They then believed that he was dead, and they showed loving-kindness to him, as it is said: || "And all the congregation saw that Aaron was dead" (Num. 20:29). Only the men [ Not “all the congregation,” as at the death of Aaron.] showed loving-kindness to Moses, as it is said, "And the sons of Israel wept for Moses" (Deut. 34:8). The men and the women and the children [ The first editions omit “and the children.”] showed loving-kindness to Aaron.
Why (was this)? Because he loved peace and pursued peace, [ See Aboth de R. Nathan (a) xii. pp. 24b ff.] and passed daily through the entire camp of Israel and promoted peace between a man and his wife, and between a man and his neighbour; therefore all Israel showed loving-kindness to him, as it is said, "And when all the congregation saw that Aaron was dead, [ The first editions insert the quotation, “they wept for Aaron,” etc., before the paragraph beginning, “Why (was this)?” The MS. as well as the first editions do not quote the first part of the verse (Num. 20:29).] they wept for Aaron thirty days, even all the house of Israel" (Num. 20:29). [ The first editions add the following: “This verse is not in its right place, for at ‘Moserah there Aaron died, and there he was buried’ (Deut. 10:6). And the text points to this (place) as though he died there and was buried there.”]
Rabbi José said: From whom do we learn of the seven days of mourning? [ See Gen. Rab. 100:7, and T.B. Mo’ed Ḳaṭan, 20a; Tanchuma Vajechi, § xvii. Cf. T.J. Soṭah 1:10, 17c; Jalḳuṭ i. § 161.] From Jacob, our father, for thus did his son Joseph unto him, [ The first editions read: “for Joseph kept for him seven days of mourning.”] as it is said, "And he made a mourning for his father seven days" (Gen. 50:10). [ The first editions add the following: “And all the magnates of the kingdom went up with him, as it is said: ‘And there went up with him both chariots and horsemen’ (Gen. 1. 9). The Holy One, blessed be He, said to them: Ye have shown loving-kindness to Jacob, My servant, and I will also give you and your children a good reward in this world. When the Egyptians died in the (Reed) Sea, they were not drowned in the sea, but they were worthy to be buried, as it is said: ‘Thou stretchedst out thy right hand, the earth swallowed them’” (Ex. 15:12).]
Whence do we learn (the duty of) showing loving-kindness to mourners? From Jezebel, the daughter of Ethbaal. [ See 1 Kings 16:31.] The palace of Jezebel, daughter of Ethbaal, was near the market-place. [ Or “street.” The basis of this Haggadah is to be sought in 2 Kings 9:35. The palace was near the city gate which is generally near the market-place or the “High Street.” The first editions add here: “When any bridegroom happened to pass (her palace) she would go forth from her palace, and she clapped her hands and praised with her mouth, and she would go ten steps.”] When any corpse was carried through the market-place, she would go forth from her palace, and she clapped [ The first editions read: “And she made a noise by rubbing her hands, and she bewailed with her mouth.” The reading in our MS. seems to be drawn from the account describing Jezebel’s conduct when she saw bridegrooms.] with the palms of her hands and praised with her mouth, and she followed the corpse [ The usual distance was four cubits. See Ṭur, Joreh Di‘ah, § 361; Maimonides, Hilkhoth Abel, xiv.; and see also T.B. Soṭah, 35b and 46b.] ten steps. Concerning her, Elijah, be he remembered for good, [ See supra, p. 2, note 8.] prophesied (and said): "In the portion of Jezreel shall the dogs eat the flesh of Jezebel" (2 Kings 9:36). But over the limbs which were (employed in) showing loving-kindness, the dogs had no power, as it is said, "And they went || to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands" (ibid. 35). [ The quotation in the MS. is abbreviated thus: “And they went to bury her, but they found no more of her than the palms,” etc. See Rashi and Ḳimchi on 2 Kings 9:36. On the theme of our text see Jalḳuṭ, 2 Kings 9 (§ 232); Menorath Ha-Maor, § 216; Kad Ha-Ḳemach, s.v. אבל. Ṭur, Eben Ha-‘Eẓer, 65, quotes the Midrash, as though the text were “bridegroom and bride,” and not merely “bridegroom.”]
Whence do we learn (the duty of) showing loving-kindness to mourners? From the men of Jabesh-Gilead. For when Saul and his sons were slain, the men of Jabesh Gilead said: Are we not bound to show loving-kindness to the man who delivered us from the disgrace of the sons of Ammon? [ Cf. 1 Sam. 11 and see Pseudo-Rashi on 1 Chron. 10:12. Gilead was nigh to Benjamin, Saul’s tribe; see Num. Rab. 14 i.] All their mighty men arose and went all night to the walls of Beth-Shan, [ i.e. they came to Beth-Shan at night. Beth-Shan is three hours’ journey from Jabesh-Gilead. The first editions omit the next clause, and continue: “as it is said.”] and they took the body of Saul and the bodies of his sons from the walls of Beth-Shan, as it is said, "All the valiant men arose, and took away the body of Saul" (1 Chron. 10:12).
The mourners are comforted with bread and wine, [ See Semachoth xii. The subject has been dealt with by Perles in his Leichenfeierlichkeiten im Nachbiblischen Judentum. See J.E. v. 529 f. and ibid. ix. 101 f.] as it is said, "Give strong drink unto him that is ready to perish, and wine unto the bitter in soul" (Prov. 31:6). [ The first editions omit the first half of the verse. See T.B. ‘Erubin, 65a: “wine was only created in order to comfort the mourners.” “Bread” is mentioned in Jer. 16:7, Ezek. 24:17, 22, and Hos. 9:4, in connection with mourning.]
The men of Jabesh-Gilead showed (loving-kindness [ The MS. omits “loving-kindness.” It occurs in the first editions. Saul had rescued the men of Jabesh-Gilead from the attack of the children of Ammon (see also Josh. 2:12 for the term “dealing kindly”). The context refers to 2 Sam. 2:5. Loving-kindness is that extra service of love which is more than one is in duty bound to do to one’s fellow. The latter sums up one’s obligation to any and every human being, namely, to deal justly and truly with all men, and not to hurt anyone. Loving service goes beyond this. See Jewish Sources of the Sermon on the Mount, pp. 97, 104 f.] ) to Saul and his sons. [ The first editions and Jalḳuṭ Makhiri, Pss., p. 154b, add: “by fasting, weeping, and lamentation, as it is said: ‘And they fasted seven days’ (1 Sam. 31:13). The Holy One, blessed be He, said to them: In the future.”] (God said,) I will also give you and your sons your reward in the future; for when the Holy One, blessed be He, in the future will gather Israel from the four corners of the world, the first whom He will gather, will be the half-tribe of Manasseh, [ In the land of Gilead; see Siphrê, Deut. § 355.] as it is said, "Gilead is mine, and Manasseh is mine" (Ps. 60:7). Afterwards (will He gather in) Ephraim, [ See infra, p. 141. The children of Joseph will be the first to be redeemed in the future, says the Abḳath Rochel, ii. We are now in the field of Messianic Eschatology.] as it is said, "Ephraim is the defence of mine head" (ibid.). Afterwards Judah (will be gathered in), as it is said, "Judah is my sceptre" (ibid.).
"Gilead is mine," refers to Ahab, king of Israel, who died in Ramoth-Gilead; [ See 1 Kings 22:29 ff.] "and Manasseh is mine," is to be taken literally; "Ephraim is the defence of mine head," refers to Jeroboam; [ He was an Ephraimite; see 1 Kings 11:26. The first editions add: “the son of Nebat.”] "Judah || is my sceptre," points to Ahithophel; [ He was of the tribe of Judah; see 2 Sam. 17:15 for the story of Ahithophel.] "Moab is my washpot" (ibid. 8), means Gehazi; [ Gehazi inherited the leprosy of Naaman; the “washpot” receives the dirt of the one who washes therein. On Gehazi see J.E. v. 580 and 582, and see Num. Rab. 14:1.] "upon Edom will I cast my shoe" (ibid.), refers to Doeg; [ The first editions add: “the Edomite.”] "Philistia, shout thou because of me" (ibid.). The Holy One, blessed be He, said: [ The first editions add: “to them.”] It is for Me to search for merit on their behalf, [ The reading of the Amsterdam edition is: “It is for Me to search for their merit.”] and to make them friendly towards one another. [ See T.J. Synhedrin 10:2, 29b and Num. Rab., loc. cit.]
Rabbi Phineas said: Thirty years [ Jalḳuṭ to 2 Sam. 21 § 154 reads like our MS., “After thirty years”; see Rashi on T.B. Jebamoth, 79a. The first editions read: “In the year after Saul and his sons had been killed.”] after Saul and his sons had been killed, a famine lasting three years arose in the days of David, year after year, [ See T.J. Ḳiddushin, 4:1, 65b, c, which is the source of our text; see also T.J. Ta‘anith, 3:3, 66c, and Num. Rab. 8:4, and Midrash Samuel xxviii. 5; cf. T.B. Jebamoth, 78b.] as it is said, "And there was a famine in the days of David three years, year after year" (2 Sam. 21:1). Why was it year after year? In the first year all Israel went up to (celebrate the great) festivals. David said to them: Go and look if perchance there be among you some who worship idols, for because of the sin of idolatry rain is withheld, as it is said, "Take heed to yourselves, lest your heart be deceived, [ The MS. and the first editions end the quotation here.] and ye turn aside, and serve other gods, and worship them" (Deut. 11:16). What is written after this? "And the anger of the Lord will be kindled against you, and he will shut up the heaven, that there be no rain" (ibid. 17). [ The first editions omit from “What is written” to the end of the quotation.] They went forth and investigated, but did not find (any idolatry).
In the second year [ Of the famine.] all Israel went up (to celebrate) the festivals. David said to them: Go forth and see if there be among you people who lead immoral lives, because owing to the sin of immorality the heavens [ The first editions read: “the rain is withheld.”] are closed, as it is said, "And thou hast polluted the land with thy whoredoms" [ The first editions continue: “and with thy wickedness.”] (Jer. 3:2). What is written after this in this context? "Therefore the showers have been withholden, and there hath been no latter rain" (ibid. 3). They investigated, but they did not find (any immoral people).
In the third || year all Israel went up (to celebrate) the festivals. David said to them: Go forth and see if there be among you people who shed blood, because on account of the sin of those who murder [ The first editions read: “the shedding of blood.” Other reasons for the famine are suggested in T.B. Jebamoth, loc. cit.; Jalḳuṭ, Num. § 771; Midrash Samuel, in loc.; and cf. T. J. Ḳiddushin, loc. cit.] the rain is withheld, as it is said, "So ye shall not pollute the land [ The MS. and the first editions end the quotation here; the MS. adds “etc.” Cf. Isa. 24:5.] wherein ye are; for blood, it polluteth the land" (Num. 35:33). They went forth and investigated, but they did not find (any murderer). David said to them: Henceforth the matter only depends upon me. David arose and prayed before the Holy One, blessed be He. And He answered him: It is for Saul; [ See Num. Rab., loc. cit., and Jalḳuṭ, 2 Samuel (§ 154). The first editions read: “David said, Sovereign of the World ! I am not Saul, for in my days idolatry has not been done in Israel, and I am not Saul who was anointed with the oil of consecration, and I am not Saul who quarrelled with Samuel the prophet.” This agrees with MS. Gaster.] was not Saul one who was anointed with the oil of consecration? and was it not Saul in whose days there was no idolatry in Israel? and was it not Saul who secured his portion [ See infra, p. 246, and cf. T.B. Berakhoth, 12b, and Kaphtor Va-Pherach vii, (ed. Edelmann), p. 21a.] with Samuel the prophet? Yet ye are in the land (of Israel) and he is (buried) outside the land (of Israel).
David forthwith arose and gathered together all the elders of Israel and the nobles, and they crossed the Jordan. They came to Jabesh-Gilead and they found the bones of Saul and Jonathan his son. No worm [ Worms destroy bones as well as flesh. Luria prefers to read רקבה, “decay,” and not “worm.”] had been able to touch [ Lit. “to rule over them.”] them, as it is said, "He keepeth all his bones, [ In spite of the prolonged transportation, the bones were not broken.] not one of them is broken" (Ps. 34:20). They took the bones of Saul and Jonathan his son, and placed them in a coffin, and they crossed the Jordan, as it is said, "And they buried the bones of Saul and Jonathan his son… and they performed [ The printed text and MS. Gaster add, “to them”; this is not in the Bible text.] all that the king commanded" (2 Sam. 21:14). The king commanded that they should bring the coffin of Saul in all the borders of each tribe. And it came to pass that the tribe || wherein they brought the coffin of Saul, the people (there) with their wives and their sons and their daughters came forth and displayed loving-kindness to Saul and to his sons, so that all Israel should discharge their obligation of showing loving-kindness. And thus (did they do) until it came to the border of his possession to the border of Jerusalem, [ Luria reads: “the border of his inheritance, to the land of Benjamin”; see Num. Rab., loc. cit. The first editions read: “until it came to the border of Israel and to the land of Benjamin, as it is said, ‘And they buried him in the border of his inheritance’” (Josh. 24:30).] in the land of Benjamin [ The text in the printed editions differs here from our reading.] in Jerusalem, as it is said, "And they buried the bones of Saul and Jonathan his son in the country of Benjamin" (ibid.), [ The quotation continues: “In Zela, in the sepulchre of Kish his father” (2 Sam. 21:14).] in the vicinity of Jerusalem. When the Holy One, blessed be He, saw that all Israel had displayed loving-kindness (to him [ Saul.] ), He was forthwith full of compassion, and He sent rain upon the land, as it is said, "And after that God was intreated for the land" (ibid.).
Rabbi Nathaniel said: Three hundred years [ Between the accession of Jeroboam and Josiah there elapsed 320 years. Josiah was eight years old when he ascended the throne, so that 312 years elapsed from the accession of Jeroboam to the birth of Josiah. In round numbers this is 300 years, see infra, p. 233.] before the birth of Josiah, was his name mentioned, [ See infra, p. 233.] as it is said, "Behold, a child shall be born unto the house of David, Josiah by name" (1 Kings 13:2); "And he was eight years old when he began to reign" (2 Kings 22:1). What is the disposition of a lad of eight years of age? [ This refers to 2 Chron. 34:3; see Targum on this text and also Pseudo-Rashi thereto.] He despised [ This is based on Isa. 7:16.] the idols and broke in pieces the pillars, and smashed the images [ See 2 Chron. 34:4, 7.] and cut down the groves. [ See 2 Kings 23:14.] His merit was great [ Lit. shining or illustrious. See T.B. Mo’ed Ḳaṭan, 25b, where Amos 8:8 is applied to Josiah.] before the [ The first editions read: “before the Holy One, blessed be He, and the Throne of Glory.”] Throne of Glory. Because of the evil which Israel did in secret [ Idolatry was again rife in the homes of the Hebrew people; see Lam. Rab. 1 (53) and T.B. Ta’anith, 22b.] the righteous one [ Josiah.] was gathered (to his fathers), as it is said, "For the righteous is taken away because of the evil" (Isa. 57:1). [ This quotation is missing in the printed editions. The R.V. renders somewhat differently.] || All [ The first editions read: “All the men of Judah and Jerusalem.”] Judah gathered together also with Jeremiah the prophet to show loving-kindness to Josiah, as it is said, "And Jeremiah lamented for Josiah, [ The MS. and the first editions end the quotation here, the printed texts add “etc.” The context justifies the insertion of the entire verse.] and all the singing men and the singing women spake of Josiah" (2 Chron. 35:25). Rabbi Meir said: "The singing men" refer to the Levites, who stood upon the platform [ The first editions read: “their platform.” On the meaning of “Dukhan” see Levy, N.H.W.B. i. 382a.] singing; "and the singing women" refer to their wives. Rabbi Simeon said: These terms do not refer merely to the Levites and their wives; but to the skilled women, as it is said, "Thus saith the Lord of hosts, [ The MS. reads “the Lord.” The first editions read according to the Massoretic text.] Consider ye, and call for the mourning women, [ The MS. ends verse 17 here and continues verse 18. The first editions end the quotation at the words, “that they may come.”] that they may come; and send for the cunning women, that they may come: and let them make haste, and take up a wailing for us" (Jer. 9:17, 18). Hence the wise men instituted (the rule) that this should be done [ The first editions read: “Thus all Israel took upon themselves to show loving-kindness.”] to all the wise men of Israel and to their great [ This agrees with Luria’s emendation.] men, as it is said, "And they made them an ordinance in Israel" (2 Chron. 35:25).
Solomon saw that the observance [ The first editions read: “the attribute.”] of loving-kindness was great before the Holy One, blessed be He. When he built the Temple he erected two gates, one for the bridegrooms, and the other for the mourners and the excommunicated. On Sabbaths the Israelites went and sat between those two gates; and they knew that anyone who entered through the gate of the bridegrooms [ See Sopherim 19:12 (ed. Müller, pp. 278 f.) for historical material. On the “gates” see Middoth 2:2, and Tamid, 27a, and Kaphtor Va-Pherach vi. p. 16b. Dr. Büchler has written on the subject of the gates of the Temple; see J.Q.R. x. 678 and xi. pp. 46 ff.] was a bridegroom, and they said to him, May He who dwells in this house cause thee to rejoice with sons and daughters. If one entered through the gate of the mourners with his upper lip covered, then they knew that he was a mourner, and they would say to him. May He who dwells || in this house comfort thee. If one entered through the gate of the mourners without [ The 1st ed. omits the negative.] having his upper lip covered, then they knew that he was excommunicated, and they would say to him, May He who dwells in this house [ The first editions read: “comfort thee.” Nachmanides, in his Torath Ha-Adam (ed. Venice), p. 7, omits these words.] put into thy heart (the desire) to listen to [ The first editions omit “the words of.” Nachmanides, op. cit., agrees with our MS.] the words of thy associates, and may He put into the hearts of thy associates that they may draw thee near (to themselves), so that all Israel may discharge their duty by rendering the service of loving-kindness.
When the Temple was destroyed, the sages [ Nachmanides (ibid.) reads: “the sages”; see Semachoth vi. and Middoth (2:12). Sopherim, loc. cit., quotes this rule in the name of R. Eliezer ben Hyrḳanos, clearly showing that the compiler of Sopherim used our book and regarded it as the work of R. Eliezer b. Hyrḳanos. The rule is a Palestinian custom; see Brüll, Jahrbücher, i. p. 30.] instituted (the rule) that the bridegrooms and mourners should go to the synagogues and to the houses of study. The men of the place see the bridegroom and rejoice with him; and they see the mourner and sit with him upon the earth, so that [ Nachmanides (ibid.) omits “and they sit,” and reads: “all the Israelites.”] all the Israelites may discharge their duty in the service of loving-kindness. With reference to them he [ See for a similar expression, supra, p. 73. It might be that “he” refers to the one who receives the service of loving-kindness. Perhaps it merely refers to any Israelite who has to say the benediction. Or, we might render: “it says.”] says: Blessed art Thou, [ The first editions add: “O Lord.”] who giveth a good reward to those who show loving-kindness. [ See T.B. Kethuboth, 8b. The form of the benediction has its parallel in the Daily Morning Service; see Singer, p. 7.]