אַדְּהָכִי דְּאִתְעַסְּקוּ בְּאוֹרַיְיתָא, נָהַר יְמָמָא. קָמוּ וְאָתוּ לְקָמֵיהּ דְּרַבִּי שִׁמְעוֹן, כֵּיוָן דְּחָמָא לוֹן, אָמַר רַבִּי שִׁמְעוֹן, אֶלְעָזָר בְּרִי, אַנְתְּ וְחַבְרַיָּיא אַסְתִּימוּ גַּרְמַיְיכוּ אִלֵּין תְּלַת יוֹמִין, דְּלָא תִּפְקוּן לְבַר בְּגִין דְּמַלְאָךְ הַמָּוֶת אִשְׁתְּכַח בְּמָתָא, וְאִית לֵיהּ רְשׁוּ לְחַבְּלָא, וְכֵיוָן דְּאִתְיְיהִיב לֵיהּ רְשׁוּ לְחַבְּלָא, יָכִיל לְחַבְּלָא, לְכָל מַאן דְּאִתְחָזֵי קַמֵיהּ. Whilst they were thus occupied in the study of the Torah the day broke. They then arose and came into the presence of R. Simeon. As soon as he saw them he said: ‘Eleazar, my son! You, together with the Companions, must hide yourselves during the next three days, and not go out of doors, as the Angel of Death is now in the town with permission to do harm, and once such permission is given him he can lay hands on anyone that he sees.

וְתוּ דְּבַר נָשׁ דְּאִתְחָזֵי קַמֵּיהּ, סָלִיק וְאַסְטֵי עָלֵיהּ, וְאַדְכַּר חוֹבוֹי, וּבָעֵי דִּינָא מִקַּמֵּי קוּדְשָׁא בְּרִיךְ הוּא, וְלָא אִתְעָדֵי מִתַּמָּן, עַד דְּאִתְּדָּן הַהוּא בַּר נָשׁ, וְאִתְיְיהִיב לֵיהּ רְשׁוּ וְקָטִיל לֵיהּ. For if he catches sight of any man he ascends on high, brings an indictment against him, makes a record of his sins, and demands judgement from the Holy One, blessed be He, and he does not budge from thence until he obtains sentence against that man, after which, having received due permission, he proceeds to take his life.’

אָמַר רַבִּי שִׁמְעוֹן, הָאֱלהִים, רוּבָּא דְּעָלְמָא, לָא מִיתוּ, עַד לָא מָטָא זִמְנַיְיהוּ, בַּר דְּלָא יַדְעֵי לְאִסְתַּמְּרָא גַּרְמַיְיהוּ, דְּהָא בְּשַׁעֲתָא דְּמִיתָא אַפְקֵי לֵיהּ מִבֵּיתֵיהּ לְבֵי קִבְרֵי, מַלְאָךְ הַמָּוֶת אִשְׁתְּכַח בֵּינֵי נְשֵׁי, אֲמַאי בֵּינֵי נְשֵׁי. דְּהָכִי (רכ"ז ע"א) הוּא אוֹרְחוֹי, מִיּוֹמָא דְּפַתֵּי לְחַוָּה, וּבְגִינָהּ גָּרִים מוֹתָא לְכָל עָלְמָא. וְעַל דָּא (כד) קָטִיל בַּר נָשׁ, וְגוּבְרֵי אִשְׁתְּכָחוּ עִם מִיתָא, עָאל בֵּינֵי נְשֵׁי בְּאָרְחָא. R. Simeon further said: ‘I swear to you that the majority of people do not die before their time, but only those who know not how to take heed to themselves. For at the time when a dead body is taken from the house to the place of burial the Angel of Death haunts the abodes of the women. Why of the women? Because that has been his habit since the time that he seduced Eve, through whom he brought death upon the world. Hence, when he takes a man’s life, and the males are accompanying the dead body, he mingles himself on the way among the women, and he has then the power to take the life of the sons of men.

וְאִית לֵיהּ רְשׁוּ, לְמִקְטַל בְּנֵי נָשָׁא, וְאִסְתָּכַּל בְּאַנְפַּיְיהוּ בְּאָרְחָא דְּאִתְחֲזִיאוּ קַמֵּיהּ, מִשַׁעֲתָא דְּמָפְקֵי לֵיהּ מִבֵּיתֵיהּ לְבֵי קִבְרֵי, עַד דְּאָהַדְרוּ לְבֵיתַיְּיהוּ וּבְגִינֵיהוֹן גָּרִים מוֹתָא לְכַמָּה גּוּבְרִין בְּעָלְמָא, עַד לָא מָטָא זִמְנַיְיהוּ. וְעַל דָּא כְּתִיב, (משלי י״ג:כ״ג) וְיֵשׁ נִסְפֶּה בְּלא מִשְׁפָּט. בְּגִין דְּסָלִיק וְאַסְטִין, וְאַדְכַּר חוֹבוֹי דְּבַר נָשׁ קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, וְאִתְדַן עַל אִינּוּן חוֹבִין וְאִסְתַּלָּק עַד לָא מָטָא זִמְנֵיהּ. He looks on the way at the faces of those who come within his sight, from the time they carry the dead body out from his house to the place of burial until they return to their homes. It is on their account that he brings about the untimely death of many people. Regarding this it is written: “But there is that is swept away without justice” (Prov. 13, 23). For he, the Angel of Death, ascends and brings accusations and recounts man’s sins before the Holy One, blessed be He, so that the man is brought to judgement for those sins, and is removed from the world before his time.

אָמַר רִבִּי אֶלְעָזָר, אִי הָכִי, טָב לֵיהּ לְבַר נָשׁ דְּלָא יוֹזִיף לְמִיתָא. אֲמַר לֵיהּ לָא. דְּהָא בַּר נָשׁ דְּאִסְתָּמַר כְּהַאי גַּוְונָא, אִתְחָזֵי לְאַרְכָּא דְּיוֹמִין, וְכָל שֶׁכֵּן לְעָלְמָא דְּאָתֵי. Said R. Eleazar: ‘If that is so, it were better for a man not at all to follow the dead to their resting place.’ Said his father to him: ‘Not so. For whoever takes heed unto himself in the manner just described is worthy of length of days, and still more of the world to come.

תָּא חֲזֵי, לָאו לְמַגָּנָא אַתְקִינוּ קַדְמָאֵי שׁוֹפָר, לְאַמְשָׁכָא מִיתָא מִן בֵּיתָא לְבֵי קִבְרֵי. אִי תֵּימָא דְּעַל מֵיתָא וִיּקָרָא דִּילֵיהּ לְחוּד אִיהוּ. לָא. אֶלָּא, בְּגִין לְאַגָּנָא עַל חַיָּיא, דְּלָא יִשְׁלוֹט עָלַיְיהוּ מַלְאָךְ הַמָּוֶת, לְאַסְטָאָה לְעֵילָּא וְיִסְתַּמְרוּן מִנֵּיהּ. Observe that it was not without cause that the ancients ordained the blowing of the trumpet at the time when the dead body is taken from the house to the place of burial. This was not instituted merely for the honour of the dead. Rather is its purpose to protect the living against the Angel of Death, so that he should not be able to indict them on high, and as a warning to us to guard themselves against him.

פָּתַח וְאָמַר, (במדבר י׳:ט׳) וְכִי תָבֹאוּ מִלְחָמָה בְּאַרְצְכֶם עַל הַצָּר הַצּוֹרֵר אֶתְכֶם וְגוֹ', וְדָּיִּיקְנָא עַל הַצָּר, דָּא מַלְאָךְ הַמָּוְת. הַצּוֹרֵר אֶתְכֶם תָּדִיר, וְקָטִיל לִבְנֵי נָשָׁא, (ואעיק לון לחיי) וּבָעֵי לְקָטְלָא אַחֲרָנִין. מַאי תַּקָנְתֵּיהּ. וַהֲרֵעוֹתֶם. אִם בְּרֹאשׁ הַשָּׁנָה, דְּהוּא יוֹמָא דְּדִינָא לְעֵילָּא, הַאי מַלְאָךְ הַמָּוֶת נָחִית לְתַתָּא, בְּגִין לְאַשְׁגָּחָא בְּעוֹבָדִין דִּבְנֵי נָשָׁא, וּלְסַלְּקָא לְעֵילָּא לְאַסְטָאָה לוֹן. וְיִשְׂרָאֵל דְּיַדְעֵי דְּהָא מַלְאָךְ הַמָּוֶת נָחִית לְתַתָּא וְסָלִיק לְעֵילָּא, בְּגִין לְמֶהוֵי קַטֵיגוֹרָא עָלַיְיהוּ. מְקַדְּמֵי בַּשּׁוֹפָר לְיַבְּבָא עָלֵיהּ, דְּלָא יָכִיל לוֹן וּלְאַגָּנָא עָלַיְיהוּ. R. Simeon then discoursed on the verse: “And when ye go to war in your land against the adversary that oppresseth you, then ye shall sound an alarm with the trumpets”, etc. (Num. 10, 9). ‘It has been explained’, he said, ‘that “the adversary” refers to the Angel of Death “that oppresseth” continually and takes the lives of the sons of men, and is eager to slay others. What is the remedy against him? “Then ye shall sound an alarm with the trumpets.” For if on New Year’s Day, the Day of Judgement in the Heavenly Court, when the Angel of Death descends here below so as to pry into men’s deeds and ascends again in order to indict them-if at that time Israel, being aware that the Angel of Death is descending to earth and again ascending with the object of accusing them, anticipate him by blowing the trumpet so as to confuse him and so protect themselves against him,

וְכָל שֶׁכֵּן בְּשַׁעֲתָא דְּעָבִיד דִּינָא וְקָטִיל בְּנֵי נָשָׁא, וְאִשְׁתְּכַח לְתַתָּא. וְכָל שֶׁכֵּן בְּשַׁעֲתָא דְּאַזְלֵי לְבֵי קִבְרֵי, וְאָהַדְרוּ מִבֵּי קִבְרֵי, דְּהָא בְּשַׁעֲתָא דְּנָשֵׁי נַטְלֵי רַגְלַיְיהוּ עִם מִיתָא, אִיהוּ נָחִית וְאִשְׁתְּכַח קָמַיְיהוּ, דִּכְתִּיב, (משלי ה׳:ה׳) רַגְלֶיהָ יוֹרְדוֹת מָוֶת, יוֹרְדוֹת לְמַאן. לְהַהוּא אֲתָר דְּאִקְרֵי מָוֶת. וְעַל דָּא חַוָּה גַּרְמַת מוֹתָא לְכָל עָלְמָא, רַחֲמָנָא לִשֵׁזְבִינָן. how much more so is this needful when the Angel of Death here below is executing judgement and taking the lives of men; and how much more still when people proceed to and return from the place of burial! For when the women walk in the funeral procession, the Angel of Death descends and places himself among them. So Scripture says: “Her feet go down to death” (Prov. 5, 5), to wit, to the region called by the name of “death”. It is thus that Eve brought death into the world. May the Merciful One save us!

תָּא חֲזֵי, כְּתִיב (משלי ל׳:כ׳) כֵּן דֶּרֶךְ אִשָּׁה מְנָאָפֶת וְגוֹ'. וְהָא אוֹקִימְנָא. אֲבָל כֵּן דֶּרֶךְ אִשָּׁה מְנָאָפֶת, דָּא הוּא מַלְאָךְ הַמָּוֶת, וְהָכִי הוּא, וְהָכִי אִקְרֵי. אָכְלָה וּמָחֲתָה פִיהָ, אוֹקִידַת עָלְמָא בְּשַׁלְהוֹבוֹי, וְקַטְלַת בְּנֵי נָשָׁא עַד לָא מָטָא זִמְנַיְיהוּ, וְאָמְרָה לֹא פָעַלְתִּי אָוֶן, דְּהָא דִּינָא בָּעָא עָלַיְיהוּ, וְאִשְׁתְּכָחוּ בְּחוֹבִין, וּבְדִינָא קְשׁוֹט מִיתוּ. Observe the verse, saying: “So is the way of an adulterous woman; she eateth and wipeth her mouth, and saith, I have done no wickedness” (Ibid. 30, 20). That verse has already been explained, but we may also interpret as follows: “The way of an adulterous woman” alludes to the Angel of Death, who is, indeed, called both by one name and the other; “she eateth and wipeth her mouth”, to wit, he consumes the world by the conflagration which he kindles, taking men’s lives before their time, “and saith, I have done no wickedness”, since he invoked judgement against them, and they were found guilty, and thus died in accordance with justice.

בְּשַׁעֲתָא דְּעָבְדוּ יִשְׂרָאֵל יַת עֶגְלָא, וּמִיתוּ כָּל אִינּוּן אוּכְלוֹסִין, הֲוָה מַלְאָךְ הַמָּוֶת אִשְׁתְּכַח בֵּינֵי נְשֵׁי, בְּגוֹ מַשִׁרְיָּיתָא דְּיִשְׂרָאֵל. כֵּיוָן דְּאִסְתָּכַּל מֹשֶׁה, דְּהָא מַלְאָךְ הַמָּוֶת אִשְׁתְּכַח בֵּינִי נְשֵׁי, וּמַשִׁרְיָּיתָא דְּיִשְׂרָאֵל בֵּינַיְיהוּ, מִיַּד כָּנִישׁ לְכָל גּוּבְרִין לְחוֹדַיְיהוּ, הֲדָא הוּא דִכְתִיב וַיַּקְהֵל מֹשֶׁה אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל. אִלֵּין גּוּבְרִין, דְּכָנִישׁ לוֹן וְאַפְרִישׁ לוֹן לְחוֹדַיְיהוּ. At the time when Israel made the calf and all those hosts died, the Angel of Death mingled himself among the women who were in the camp of Israel. As soon as Moses became aware of his presence among them he assembled all the male persons separately, and this is why Scripture says, “And Moses assembled all the congregation of the children of Israel”, namely, the menfolk, whom he collected and set on one side.

וּמַלְאַךָ הַמָּוֶת לָא הֲוָה מִתְפְּרַשׁ מִגּוֹ נָשִׁין, עַד דְּאִתּוֹקָם מַשְׁכְּנָא, דִּכְתִּיב וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן. וַאֲפִילּוּ בְּשַׁעֲתָא דְּנָשִׁין הָווֹ מַיְיתִין נְדָבָה לְמַשְׁכְּנָא, לָא הֲוָה מִתְעֲדֵי מִבֵּינַיְיהוּ, עַד דְּחָמָא מֹשֶׁה, וְיָהַב לְגוּבְרִין עֵיטָא, דְּלָא יִיִתוּן בְּחִבּוּרָא חֲדָא עִמְּהוֹן, וְלָא יִתְחֲזוּן אַנְפִּין בְּאַנְפִּין, אֶלָּא לְבָתַר כִּתְפַּיְיהוּ. הֲדָא הוּא דִכְתִיב וַיָבֹאוּ הָאֲנָשִׁים עַל הַנָּשִׁים (נ"א ויבואו האנשים על הנשים לא כתיב, אלא ויבואו על) וַיָּבִיאוּ לָא כְּתִיב, אֶלָּא וַיָּבֹאוּ בְּאָרְחָא חֲדָא לָא הָווֹ אַזְלִין, אֶלָּא לְבָתַר כַּתְפַּיְיהוּ. בְּגִין דְּמַלְאָךְ הַמָּוֶת לָא אִתְפְּרַשׁ מִבֵּינַיְיהוּ עַד דְּאִתּוֹקָם מַשְׁכְּנָא. But the Angel of Death did not leave the women until the Tabernacle was erected, and even when the women were bringing their offerings to the Tabernacle he did not leave them until Moses, observing it, advised the menfolk not to come in company with them, and not to look at them face to face, but only over their shoulders. Scripture thus says: “And they came, namely, the men” (Ex. 35, 22), the expression “and they came”, instead of “and they brought” indicating that they did not come alongside of the women, but kept them behind, as the Angel of Death did not depart from them until the Tabernacle was erected.

תָּא חֲזֵי, לָא אִשְׁתְּכַח בֵּינֵי נְשֵׁי, פָּחוּת מִשֶּׁבַע נָשִׁים, וְלָא פָּחוּת מֵעֶשֶׂר. וּבְאָרְחָא בְּאִתְגַּלְּיָא, בְּשֶׁבַע אִשְׁתְּכַח, וּבָעֵי דִּינָא. בְּעֶשֶׂר, אַסְטֵי לְקָטְלָא. וּבְגִין דְּאִשְׁתְּכַח בֵּינַיְיהוּ בְּאָרְחָא בְּאִתְגַּלְּיָא, כְּתִיב וַיָּבֹאוּ הָאֲנָשִׁים עַל הַנָּשִׁים. וְאִסְתְּמָרוּ כָּל הַהוּא יוֹמָא כֻּלְּהוּ חַבְרַיָּיא, וְאִשְׁתָּדָּלוּ בְּאוֹרַיְיתָא. Note that the Angel of Death is not found among women if their number is less than seven, or less than ten. That is to say, if seven women are together he is found among them and invokes judgement against men; but if there are no less than ten, he even demands the penalty of death. And it is his presence among the women that is hinted at in the words, “And they came, namely, the men with the women” (Ibid.).’ All that day, then, the Companions put themselves on their guard and absorbed themselves in the study of the Torah.

פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר, (בראשית ז׳:א׳) וַיֹּאמֶר יְיָ' אֶל נֹחַ בֹּא אַתָּה וְכָל בֵּיתְךָ אֶל הַתֵּבָה. הַאי קְרָא אוֹקִימְנָא, אֲבָל תָּא חֲזֵי, וְכִי לָא יָכִיל קוּדְשָׁא בְּרִיךְ הוּא לְנַטְרָא לֵיהּ לְנֹחַ, בְּאֲתָר חַד בְּעָלְמָא. דִּיְהֵא מַבּוּל בְּכָל עָלְמָא, וְלָא יְהֵא בְּהַהוּא אֲתָר, כְּמָה דִּכְתִּיב בְּגִּדְעוֹן, (שופטים ו׳:מ׳) וַיְהִי חוֹרֶב אֶל הַגִזָּה לְבַדָּהּ. אוֹ לְנַטְרָא לֵיהּ בְּאַרְעָא דְּיִשְׂרָאֵל, דִּכְתִּיב בָּהּ, (יחזקאל כ״ב:כ״ד) לָא גֻּשְׁמָהּ בְּיוֹם זָעַם, דְּלָא נַחְתּוּ עָלָהּ מִי טוֹפָנָא. R. Simeon called attention to the verse: “And the Lord said unto Noah: Come thou and all thy house into the ark” (Gen. 7, 1). ‘This verse’, he said, ‘has already been explained. But observe this. Could not the Holy One, blessed be He, have preserved Noah in some other way, as by putting him in some spot where the flood could not reach, in the same way as we read, in connection with Gideon, that “it was dry upon the fleece only” (Judges 6, 40); or even have preserved him in the Land of Israel, of which it is written, “nor was it rained upon in the day of indignation” (Ezek. 22, 24)?

אֶלָּא, כֵּיוָן דִּמְחַבְּלָא נָחַת לְעָלְמָא, מַאן דְּלָא סָגִיר גַּרְמֵיהּ, וְאִשְׁתְּכַח קָמֵיהּ בְּאִתְגַּלְיָיא, אִתְחַיָּיב בְּנַפְשֵׁיהּ, דְּאִיהוּ קָטִיל גַּרְמֵיהּ. מְנָא לָן. מִלוֹט, דִּכְתִּיב, (בראשית י״ט:י״ז) הִמָּלֵט עַל נַפְשֶׁךָ אַל תַּבִּיט אַחֲרֶיךָ. מַאי טַעֲמָא אַל תַּבִּיט אַחֲרֶיךָ. בְּגִין דִּמְחַבְּלָא אָזִיל בָּתַר כַּתְפּוֹי, וְאִי אָהֲדָר רֵישֵׁיהּ, וְאִסְתָּכַּל בֵּיהּ אַנְפִּין בְּאַנְפִּין, יָכִיל לְנַזְקָא לֵיהּ. But the truth is that, as soon as the Destroying Angel comes down into this world, whoever does not shut himself in, but exposes himself to his view, forfeits his life, and thus destroys himself. We learn this from Lot, in connection with whom it is written: “Escape for thy life, look not behind thee” (Gen. 19, 17). Why the warning “look not behind thee”? Because the Destroying Angel was stalking behind him, and had he turned his head and looked straight in the face of the angel, the latter would have been able to injure him.

וְעַל דָּא כְּתִיב, (בראשית ז) וַיִסְגוֹר יְיָ' בַּעֲדוֹ. דְּלָא יִתְחָזֵי קַמֵּי מְחַבְּלָא, וְלֹא יִשְׁלוֹט עָלֵיהּ מַלְאָךְ הַמָּוֶת. וְעַד דְּהַווּ טְמִירִין, מִיתוּ תְּלֵיסָר גּוּבְרִין בְּמָתָא. אָמַר רִבִּי שִׁמְעוֹן, בְּרִיךְ רַחֲמָנָא, דְּלָא אִסְתָּכַּל בְּדִיּוּקְנַיְיכוּ מַלְאָךְ הַמָּוֶת. Hence it is written of Noah, “and the Lord shut him in” (Ibid. 7, 16), in order that Noah should not show himself before the Destroying Angel, and should so not fall into his power.’ Now whilst the Companions were in concealment there died in the town thirteen men. R. Simeon said: ‘Blessed be the Merciful One for that the Angel of Death did not look in your countenances!’

(שמות ל״ה:א׳) וַיַּקְהֵל מֹשֶׁה וְגוֹ'. (קצ"ה ע"א) אָהֲדָר לוֹן כְּמִלְּקַדְּמִין, עוֹבָדָא דְּמַשְׁכְּנָא. אָמַר רִבִּי חִיָּיא, כֹּלָּא כְּמָה דְּאִתְּמַר. וְעוֹבָדָא דְּמַשְׁכְּנָא לָא אִתְעָבִיד אֶלָּא מִיִשְׂרָאֵל בִּלְחוֹדַיְיהוּ, וְלָא מֵאִינּוּן עֵרֶב רַב, בְּגִין דְּאִינּוּן עֵרֶב רַב אַמְשִׁיכוּ לֵיהּ לְמַלְאַךְ הַמָּוֶת לְנַחְתָּא לְעָלְמָא. כֵּיוָן דְּאִסְתָּכַּל מֹשֶׁה בֵּיהּ, אַשְׁדֵּי לְאִינּוּן עֵרֶב רַב, לְבַר, וְכָנִישׁ לוֹן לְיִשְׂרָאֵל בִּלְחוֹדַיְיהוּ, הֲדָא הוּא דִּכְתִּיב וַיַּקְהֵל מֹשֶׁה וְגוֹ'. AND MOSES ASSEMBLED ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL, ETC. He repeated all over again the instructions concerning the making of the Tabernacle. R. Hiya said: ‘It is all as has already been explained. The actual making of the Tabernacle was carried out by Israel alone, without the mixed multitude. For that mixed multitude drew down the Angel of Death into the world. As soon, therefore, as Moses observed him he threw out the mixed multitude and assembled the Israelites by themselves. This is the significance of the words, “And Moses assembled, etc.” ‘

אַדְּהָכִי דְּאִתְעַסְּקוּ בְּאוֹרַיְיתָא, נָהַר יְמָמָא. קָמוּ וְאָתוּ לְקָמֵיהּ דְּרַבִּי שִׁמְעוֹן, כֵּיוָן דְּחָמָא לוֹן, אָמַר רַבִּי שִׁמְעוֹן, אֶלְעָזָר בְּרִי, אַנְתְּ וְחַבְרַיָּיא אַסְתִּימוּ גַּרְמַיְיכוּ אִלֵּין תְּלַת יוֹמִין, דְּלָא תִּפְקוּן לְבַר בְּגִין דְּמַלְאָךְ הַמָּוֶת אִשְׁתְּכַח בְּמָתָא, וְאִית לֵיהּ רְשׁוּ לְחַבְּלָא, וְכֵיוָן דְּאִתְיְיהִיב לֵיהּ רְשׁוּ לְחַבְּלָא, יָכִיל לְחַבְּלָא, לְכָל מַאן דְּאִתְחָזֵי קַמֵיהּ. Whilst they were thus occupied in the study of the Torah the day broke. They then arose and came into the presence of R. Simeon. As soon as he saw them he said: ‘Eleazar, my son! You, together with the Companions, must hide yourselves during the next three days, and not go out of doors, as the Angel of Death is now in the town with permission to do harm, and once such permission is given him he can lay hands on anyone that he sees.

וְתוּ דְּבַר נָשׁ דְּאִתְחָזֵי קַמֵּיהּ, סָלִיק וְאַסְטֵי עָלֵיהּ, וְאַדְכַּר חוֹבוֹי, וּבָעֵי דִּינָא מִקַּמֵּי קוּדְשָׁא בְּרִיךְ הוּא, וְלָא אִתְעָדֵי מִתַּמָּן, עַד דְּאִתְּדָּן הַהוּא בַּר נָשׁ, וְאִתְיְיהִיב לֵיהּ רְשׁוּ וְקָטִיל לֵיהּ. For if he catches sight of any man he ascends on high, brings an indictment against him, makes a record of his sins, and demands judgement from the Holy One, blessed be He, and he does not budge from thence until he obtains sentence against that man, after which, having received due permission, he proceeds to take his life.’

אָמַר רַבִּי שִׁמְעוֹן, הָאֱלהִים, רוּבָּא דְּעָלְמָא, לָא מִיתוּ, עַד לָא מָטָא זִמְנַיְיהוּ, בַּר דְּלָא יַדְעֵי לְאִסְתַּמְּרָא גַּרְמַיְיהוּ, דְּהָא בְּשַׁעֲתָא דְּמִיתָא אַפְקֵי לֵיהּ מִבֵּיתֵיהּ לְבֵי קִבְרֵי, מַלְאָךְ הַמָּוֶת אִשְׁתְּכַח בֵּינֵי נְשֵׁי, אֲמַאי בֵּינֵי נְשֵׁי. דְּהָכִי (רכ"ז ע"א) הוּא אוֹרְחוֹי, מִיּוֹמָא דְּפַתֵּי לְחַוָּה, וּבְגִינָהּ גָּרִים מוֹתָא לְכָל עָלְמָא. וְעַל דָּא (כד) קָטִיל בַּר נָשׁ, וְגוּבְרֵי אִשְׁתְּכָחוּ עִם מִיתָא, עָאל בֵּינֵי נְשֵׁי בְּאָרְחָא. R. Simeon further said: ‘I swear to you that the majority of people do not die before their time, but only those who know not how to take heed to themselves. For at the time when a dead body is taken from the house to the place of burial the Angel of Death haunts the abodes of the women. Why of the women? Because that has been his habit since the time that he seduced Eve, through whom he brought death upon the world. Hence, when he takes a man’s life, and the males are accompanying the dead body, he mingles himself on the way among the women, and he has then the power to take the life of the sons of men.

וְאִית לֵיהּ רְשׁוּ, לְמִקְטַל בְּנֵי נָשָׁא, וְאִסְתָּכַּל בְּאַנְפַּיְיהוּ בְּאָרְחָא דְּאִתְחֲזִיאוּ קַמֵּיהּ, מִשַׁעֲתָא דְּמָפְקֵי לֵיהּ מִבֵּיתֵיהּ לְבֵי קִבְרֵי, עַד דְּאָהַדְרוּ לְבֵיתַיְּיהוּ וּבְגִינֵיהוֹן גָּרִים מוֹתָא לְכַמָּה גּוּבְרִין בְּעָלְמָא, עַד לָא מָטָא זִמְנַיְיהוּ. וְעַל דָּא כְּתִיב, (משלי י״ג:כ״ג) וְיֵשׁ נִסְפֶּה בְּלא מִשְׁפָּט. בְּגִין דְּסָלִיק וְאַסְטִין, וְאַדְכַּר חוֹבוֹי דְּבַר נָשׁ קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, וְאִתְדַן עַל אִינּוּן חוֹבִין וְאִסְתַּלָּק עַד לָא מָטָא זִמְנֵיהּ. He looks on the way at the faces of those who come within his sight, from the time they carry the dead body out from his house to the place of burial until they return to their homes. It is on their account that he brings about the untimely death of many people. Regarding this it is written: “But there is that is swept away without justice” (Prov. 13, 23). For he, the Angel of Death, ascends and brings accusations and recounts man’s sins before the Holy One, blessed be He, so that the man is brought to judgement for those sins, and is removed from the world before his time.

מַאי תַּקָנְתֵּיה. בְּשַׁעֲתָא דְּנַטְלֵי מֵיתָא לְבֵי קִבְרֵי, יֶהְדַּר בַּר נָשׁ אַנְפּוֹי וְיִּשְׁבּוֹק לְנָשֵׁי בָּתַר כַּתְפּוֹי. וְאִי אִינּוּן מְקַדְּמֵי, יְהַךְ לַאֲחוֹרָא, בְּגִין דְּלָא יִתְחָזֵי עִמְּהוֹן אַנְפִּין בְּאַנְפִּין. וּלְבָתַר דִּמְהֲדְרֵי מִבֵּי קִבְרֵי, לָא יֶהְדַּר בְּהַהוּא אָרְחָא דְּנָשֵׁי קַיְימָן, וְלָא יִסְתָּכַּל בְּהוּ כְּלַל, אֶלָּא יִסְטֵי בְּאָרְחָא אַחֲרָא. וּבְגִין דִּבְנֵי נָשָׁא לָא יַדְעֵי, וְלָא מִסְתַּכְּלִן דָּא רוּבָּא דְּעָלְמָא, אִתְדָּנוּ בְּדִינָא, וְאִסְתַּלָּקוּ עַד לָא מָטָא זִמְנַיְיהוּ. What is the remedy against this? When the dead body is carried to the place of burial, a man should turn his face in another direction, andleave the women behind him. Should the latter pass in front he should turn round so as not to face them. Similarly, when they return from the place of burial he should not return by the way where the women are standing, and he should not look at them at all, but should turn a different way. It is because the sons of men do not know of this, and do not observe this, that the majority of people are brought up for judgement and are taken away before their time.

אָמַר רִבִּי אֶלְעָזָר, אִי הָכִי, טָב לֵיהּ לְבַר נָשׁ דְּלָא יוֹזִיף לְמִיתָא. אֲמַר לֵיהּ לָא. דְּהָא בַּר נָשׁ דְּאִסְתָּמַר כְּהַאי גַּוְונָא, אִתְחָזֵי לְאַרְכָּא דְּיוֹמִין, וְכָל שֶׁכֵּן לְעָלְמָא דְּאָתֵי. Said R. Eleazar: ‘If that is so, it were better for a man not at all to follow the dead to their resting place.’ Said his father to him: ‘Not so. For whoever takes heed unto himself in the manner just described is worthy of length of days, and still more of the world to come.

תָּא חֲזֵי, לָאו לְמַגָּנָא אַתְקִינוּ קַדְמָאֵי שׁוֹפָר, לְאַמְשָׁכָא מִיתָא מִן בֵּיתָא לְבֵי קִבְרֵי. אִי תֵּימָא דְּעַל מֵיתָא וִיּקָרָא דִּילֵיהּ לְחוּד אִיהוּ. לָא. אֶלָּא, בְּגִין לְאַגָּנָא עַל חַיָּיא, דְּלָא יִשְׁלוֹט עָלַיְיהוּ מַלְאָךְ הַמָּוֶת, לְאַסְטָאָה לְעֵילָּא וְיִסְתַּמְרוּן מִנֵּיהּ. Observe that it was not without cause that the ancients ordained the blowing of the trumpet at the time when the dead body is taken from the house to the place of burial. This was not instituted merely for the honour of the dead. Rather is its purpose to protect the living against the Angel of Death, so that he should not be able to indict them on high, and as a warning to us to guard themselves against him.

פָּתַח וְאָמַר, (במדבר י׳:ט׳) וְכִי תָבֹאוּ מִלְחָמָה בְּאַרְצְכֶם עַל הַצָּר הַצּוֹרֵר אֶתְכֶם וְגוֹ', וְדָּיִּיקְנָא עַל הַצָּר, דָּא מַלְאָךְ הַמָּוְת. הַצּוֹרֵר אֶתְכֶם תָּדִיר, וְקָטִיל לִבְנֵי נָשָׁא, (ואעיק לון לחיי) וּבָעֵי לְקָטְלָא אַחֲרָנִין. מַאי תַּקָנְתֵּיהּ. וַהֲרֵעוֹתֶם. אִם בְּרֹאשׁ הַשָּׁנָה, דְּהוּא יוֹמָא דְּדִינָא לְעֵילָּא, הַאי מַלְאָךְ הַמָּוֶת נָחִית לְתַתָּא, בְּגִין לְאַשְׁגָּחָא בְּעוֹבָדִין דִּבְנֵי נָשָׁא, וּלְסַלְּקָא לְעֵילָּא לְאַסְטָאָה לוֹן. וְיִשְׂרָאֵל דְּיַדְעֵי דְּהָא מַלְאָךְ הַמָּוֶת נָחִית לְתַתָּא וְסָלִיק לְעֵילָּא, בְּגִין לְמֶהוֵי קַטֵיגוֹרָא עָלַיְיהוּ. מְקַדְּמֵי בַּשּׁוֹפָר לְיַבְּבָא עָלֵיהּ, דְּלָא יָכִיל לוֹן וּלְאַגָּנָא עָלַיְיהוּ. R. Simeon then discoursed on the verse: “And when ye go to war in your land against the adversary that oppresseth you, then ye shall sound an alarm with the trumpets”, etc. (Num. 10, 9). ‘It has been explained’, he said, ‘that “the adversary” refers to the Angel of Death “that oppresseth” continually and takes the lives of the sons of men, and is eager to slay others. What is the remedy against him? “Then ye shall sound an alarm with the trumpets.” For if on New Year’s Day, the Day of Judgement in the Heavenly Court, when the Angel of Death descends here below so as to pry into men’s deeds and ascends again in order to indict them-if at that time Israel, being aware that the Angel of Death is descending to earth and again ascending with the object of accusing them, anticipate him by blowing the trumpet so as to confuse him and so protect themselves against him,

וְכָל שֶׁכֵּן בְּשַׁעֲתָא דְּעָבִיד דִּינָא וְקָטִיל בְּנֵי נָשָׁא, וְאִשְׁתְּכַח לְתַתָּא. וְכָל שֶׁכֵּן בְּשַׁעֲתָא דְּאַזְלֵי לְבֵי קִבְרֵי, וְאָהַדְרוּ מִבֵּי קִבְרֵי, דְּהָא בְּשַׁעֲתָא דְּנָשֵׁי נַטְלֵי רַגְלַיְיהוּ עִם מִיתָא, אִיהוּ נָחִית וְאִשְׁתְּכַח קָמַיְיהוּ, דִּכְתִּיב, (משלי ה׳:ה׳) רַגְלֶיהָ יוֹרְדוֹת מָוֶת, יוֹרְדוֹת לְמַאן. לְהַהוּא אֲתָר דְּאִקְרֵי מָוֶת. וְעַל דָּא חַוָּה גַּרְמַת מוֹתָא לְכָל עָלְמָא, רַחֲמָנָא לִשֵׁזְבִינָן. how much more so is this needful when the Angel of Death here below is executing judgement and taking the lives of men; and how much more still when people proceed to and return from the place of burial! For when the women walk in the funeral procession, the Angel of Death descends and places himself among them. So Scripture says: “Her feet go down to death” (Prov. 5, 5), to wit, to the region called by the name of “death”. It is thus that Eve brought death into the world. May the Merciful One save us!

תָּא חֲזֵי, כְּתִיב (משלי ל׳:כ׳) כֵּן דֶּרֶךְ אִשָּׁה מְנָאָפֶת וְגוֹ'. וְהָא אוֹקִימְנָא. אֲבָל כֵּן דֶּרֶךְ אִשָּׁה מְנָאָפֶת, דָּא הוּא מַלְאָךְ הַמָּוֶת, וְהָכִי הוּא, וְהָכִי אִקְרֵי. אָכְלָה וּמָחֲתָה פִיהָ, אוֹקִידַת עָלְמָא בְּשַׁלְהוֹבוֹי, וְקַטְלַת בְּנֵי נָשָׁא עַד לָא מָטָא זִמְנַיְיהוּ, וְאָמְרָה לֹא פָעַלְתִּי אָוֶן, דְּהָא דִּינָא בָּעָא עָלַיְיהוּ, וְאִשְׁתְּכָחוּ בְּחוֹבִין, וּבְדִינָא קְשׁוֹט מִיתוּ. Observe the verse, saying: “So is the way of an adulterous woman; she eateth and wipeth her mouth, and saith, I have done no wickedness” (Ibid. 30, 20). That verse has already been explained, but we may also interpret as follows: “The way of an adulterous woman” alludes to the Angel of Death, who is, indeed, called both by one name and the other; “she eateth and wipeth her mouth”, to wit, he consumes the world by the conflagration which he kindles, taking men’s lives before their time, “and saith, I have done no wickedness”, since he invoked judgement against them, and they were found guilty, and thus died in accordance with justice.

בְּשַׁעֲתָא דְּעָבְדוּ יִשְׂרָאֵל יַת עֶגְלָא, וּמִיתוּ כָּל אִינּוּן אוּכְלוֹסִין, הֲוָה מַלְאָךְ הַמָּוֶת אִשְׁתְּכַח בֵּינֵי נְשֵׁי, בְּגוֹ מַשִׁרְיָּיתָא דְּיִשְׂרָאֵל. כֵּיוָן דְּאִסְתָּכַּל מֹשֶׁה, דְּהָא מַלְאָךְ הַמָּוֶת אִשְׁתְּכַח בֵּינִי נְשֵׁי, וּמַשִׁרְיָּיתָא דְּיִשְׂרָאֵל בֵּינַיְיהוּ, מִיַּד כָּנִישׁ לְכָל גּוּבְרִין לְחוֹדַיְיהוּ, הֲדָא הוּא דִכְתִיב וַיַּקְהֵל מֹשֶׁה אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל. אִלֵּין גּוּבְרִין, דְּכָנִישׁ לוֹן וְאַפְרִישׁ לוֹן לְחוֹדַיְיהוּ. At the time when Israel made the calf and all those hosts died, the Angel of Death mingled himself among the women who were in the camp of Israel. As soon as Moses became aware of his presence among them he assembled all the male persons separately, and this is why Scripture says, “And Moses assembled all the congregation of the children of Israel”, namely, the menfolk, whom he collected and set on one side.

וּמַלְאַךָ הַמָּוֶת לָא הֲוָה מִתְפְּרַשׁ מִגּוֹ נָשִׁין, עַד דְּאִתּוֹקָם מַשְׁכְּנָא, דִּכְתִּיב וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן. וַאֲפִילּוּ בְּשַׁעֲתָא דְּנָשִׁין הָווֹ מַיְיתִין נְדָבָה לְמַשְׁכְּנָא, לָא הֲוָה מִתְעֲדֵי מִבֵּינַיְיהוּ, עַד דְּחָמָא מֹשֶׁה, וְיָהַב לְגוּבְרִין עֵיטָא, דְּלָא יִיִתוּן בְּחִבּוּרָא חֲדָא עִמְּהוֹן, וְלָא יִתְחֲזוּן אַנְפִּין בְּאַנְפִּין, אֶלָּא לְבָתַר כִּתְפַּיְיהוּ. הֲדָא הוּא דִכְתִיב וַיָבֹאוּ הָאֲנָשִׁים עַל הַנָּשִׁים (נ"א ויבואו האנשים על הנשים לא כתיב, אלא ויבואו על) וַיָּבִיאוּ לָא כְּתִיב, אֶלָּא וַיָּבֹאוּ בְּאָרְחָא חֲדָא לָא הָווֹ אַזְלִין, אֶלָּא לְבָתַר כַּתְפַּיְיהוּ. בְּגִין דְּמַלְאָךְ הַמָּוֶת לָא אִתְפְּרַשׁ מִבֵּינַיְיהוּ עַד דְּאִתּוֹקָם מַשְׁכְּנָא. But the Angel of Death did not leave the women until the Tabernacle was erected, and even when the women were bringing their offerings to the Tabernacle he did not leave them until Moses, observing it, advised the menfolk not to come in company with them, and not to look at them face to face, but only over their shoulders. Scripture thus says: “And they came, namely, the men” (Ex. 35, 22), the expression “and they came”, instead of “and they brought” indicating that they did not come alongside of the women, but kept them behind, as the Angel of Death did not depart from them until the Tabernacle was erected.

תָּא חֲזֵי, לָא אִשְׁתְּכַח בֵּינֵי נְשֵׁי, פָּחוּת מִשֶּׁבַע נָשִׁים, וְלָא פָּחוּת מֵעֶשֶׂר. וּבְאָרְחָא בְּאִתְגַּלְּיָא, בְּשֶׁבַע אִשְׁתְּכַח, וּבָעֵי דִּינָא. בְּעֶשֶׂר, אַסְטֵי לְקָטְלָא. וּבְגִין דְּאִשְׁתְּכַח בֵּינַיְיהוּ בְּאָרְחָא בְּאִתְגַּלְּיָא, כְּתִיב וַיָּבֹאוּ הָאֲנָשִׁים עַל הַנָּשִׁים. וְאִסְתְּמָרוּ כָּל הַהוּא יוֹמָא כֻּלְּהוּ חַבְרַיָּיא, וְאִשְׁתָּדָּלוּ בְּאוֹרַיְיתָא. Note that the Angel of Death is not found among women if their number is less than seven, or less than ten. That is to say, if seven women are together he is found among them and invokes judgement against men; but if there are no less than ten, he even demands the penalty of death. And it is his presence among the women that is hinted at in the words, “And they came, namely, the men with the women” (Ibid.).’ All that day, then, the Companions put themselves on their guard and absorbed themselves in the study of the Torah.