Extreme Poverty, Wealth, and Attractiveness as No Excuse Not to Study Torah: The Examples of Hillel, Elazar ben Ḥarsum, and Joseph (Yoma 35b)

This sugya discusses role models who demonstrate that no external circumstance justifies neglecting Torah study:¹ Hillel obligates the poor, R' Elazar ben Ḥarsum obligates the wealthy, and Joseph obligates those tempted by sin—demonstrating that Torah study is possible regardless of one’s circumstances.

The formula for each of the three main sections is as follows:

ל [עני / עשיר / נאה ] --

אומרים לו: מפני מה לא עסקת בתורה?

אם אומר: [עני / עשיר / נאה ] הייתי, וטרוד ב [תירוץ] ,

אומרים לו: כלום [עני / עשיר / נאה ] היית יותר מ [פלוני] ?!

אמרו עליו על [פלוני] …

To a [poor / rich / handsome] person,

the members of the court say: Why did you not engage in Torah?

If he rationalizes his conduct and says: I was [poor / rich / handsome] and busy with [E - excuse]

they say to him: Were you any more [poor / rich / handsome] than [X] [who nevertheless studied Torah and/or didn’t sin]?!

They said about [X] ….

This passage follows a rhetorical structure designed to present an unavoidable argument for Torah study and moral responsibility.

It employs a rigid tripartite parallelism, where each case follows the same pattern:

1. A type of person (poor, wealthy, or wicked) is introduced.

2. They are asked why they did not engage in Torah study.

3. They offer a seemingly reasonable excuse—poverty, wealth, or beauty.

4. A biblical or rabbinic figure is cited as a direct refutation of their excuse, with that figure’s relevant story elaborated on.

The repetition strengthens the argument’s universality and creates a sense of inevitability—readers can anticipate the pattern and extend it to other cases.

Refutation Through Exemplars

The court presents extreme historical figures to dismantle each excuse:

1. The poor man is compared to Hillel,² who was as impoverished as possible.

2. The wealthy man is compared to Elazar ben Ḥarsum,³ who was extraordinarily rich.

3. The handsome sinner is compared to the biblical Joseph, who was exceptionally attractive.

These examples are deliberately chosen as the most extreme cases, making the argument airtight: if even they managed to overcome their obstacles, no one can claim exemption from Torah study or moral responsibility.

Literary Analysis

This sugya can be seen as an example of inclusio. Inclusio (or envelope structure) is a literary technique where a passage begins and ends with matching or mirrored elements, framing the material in between. It signals thematic unity, rhetorical emphasis, or textual closure.

In this case:

1. Structural Triad: The sugya is built around a symmetrical triplet: poor–rich–wicked, each introduced identically (ל[פלוני] אומרים לו: מפני מה לא עסקת בתורה?) and concluded with a figure who nullifies that category's excuse.

2. Framing Statement (Anchor): The opening line — עני ועשיר ורשע באין לדין — names the three categories. The closing summary — נמצא: הלל מחייב את העניים, אלעזר מחייב את העשירים, יוסף מחייב את הרשעים — echoes the same triad in reverse but with named role models instead of general types. This framing forms a bracket around the narrative, a hallmark of inclusio.

3. Function: Like classic inclusio, the purpose here is thematic reinforcement: no one has an excuse. The repetition at the end locks in the message delivered by the exempla.

Outline

Intro

1. Refutation Through Exemplars

2. Literary Analysis

The Passage - Extreme Poverty, Wealth, and Attractiveness as No Excuse Not to Study Torah: The Examples of Hillel, Elazar ben Ḥarsum, and Joseph (Yoma 35b)

1. Intro: Judgment of the Poor, Wealthy, and Wicked Before the Heavenly Court

2. Part 1: Extreme Poverty as No Excuse: The Case of Hillel

   1. Hillel worked daily for a minimal wage, half of which he spent to access the study hall

   2. Hillel climbed onto the roof and listened through the skylight to the teachings of Shemaya and Avtalyon

   3. Shemaya and Avtalyon Rescue Hillel from Under Snow

3. Part 2: Extreme Wealth as No Excuse: The Case of Elazar ben Ḥarsum

   1. Elazar ben Ḥarsum: The Wealthy Torah Wanderer

   2. Elazar ben Ḥarsum’s own servants, failing to recognize him, once forced him into labor

4. Part 3: Extreme Handsomeness as No Excuse: The Case of Joseph

   1. Potiphar's Wife’s Relentless Sexual Temptation of Joseph in Genesis 39: Verbal Seduction, and Wearing Two Different Outfits Daily

   2. Potiphar’s wife’s pressure included physical threats (imprisonment, suffering, and blindness) and bribery (Psalms 146:7-8; Genesis 39:10)

5. Conclusion

Appendix - Extravagant Priestly Garments and Their Limitations: R' Yishmael ben Pabi's Tunic and R' Elazar ben Ḥarsum's Transparent Tunic

The Passage

Yoma.35b.6-13

Judgment of the Poor, Wealthy, and Wicked Before the Heavenly Court

A poor person, a wealthy person, and a wicked person each stand before the (Heavenly) court (to account for their actions in life).⁴

תנו רבנן:

1. עני

2. ועשיר

3. ורשע

באין לדין

Apropos the great wealth of R' Elazar ben Ḥarsum, the Talmud cites that which the Sages taught:

1. A poor person,

2. and a wealthy person,

3. and a wicked person

come to face judgment before the Heavenly court for their conduct in this world.

Part 1: Extreme Poverty as No Excuse: The Case of Hillel

לעני --

אומרים לו: מפני מה לא עסקת בתורה?

אם אומר: עני הייתי, וטרוד במזונותי,

אומרים לו: כלום עני היית יותר מהלל?!

To the poor person,

the members of the court say: Why did you not engage in Torah?

If he rationalizes his conduct and says: I was poor and preoccupied with earning enough to pay for my sustenance and that is why I did not engage in Torah study,

they say to him: Were you any poorer than Hillel, who was wretchedly poor and nevertheless attempted to study Torah?!

Hillel worked daily for a minimal wage, half of which he spent to access the study hall

Hillel the Elder exemplifies devotion despite financial hardship. He worked daily for a minimal wage,⁵ half of which he spent to access the study hall.

אמרו עליו על הלל הזקן

שבכל יום ויום

היה עושה ומשתכר בטרפעיק,

• חציו --

  • היה נותן לשומר בית המדרש,

• וחציו --

  • לפרנסתו ולפרנסת אנשי ביתו.

They said about Hillel the Elder

that each and every day

he would work and earn a half-dinar,

• half of which --

  • he would give to the guard of the study hall

• and half of which --

  • he spent for his sustenance and the sustenance of the members of his family.

Hillel climbed onto the roof and listened through the skylight to the teachings of Shemaya and Avtalyon

Hillel, unable to afford the entrance fee to the study hall, was barred from entering. Desperate to learn Torah, he climbed onto the roof and listened through the skylight (ארובה) to the teachings⁶ of Shemaya and Avtalyon.

The Talmud adds that this happened on a mid-winter Friday late afternoon.⁷

Heavy snow fell, covering him completely.

פעם אחת

לא מצא להשתכר,

ולא הניחו שומר בית המדרש להכנס.

עלה

ונתלה

וישב על פי ארובה

כדי שישמע דברי אלהים חיים מפי שמעיה ואבטליון.

אמרו:

אותו היום ערב שבת היה,

ותקופת טבת היתה,

וירד עליו שלג מן השמים.

One time

he did not find employment to earn a wage,

and the guard of the study hall did not allow him to enter.

He ascended to the roof,

suspended himself,

and sat at the edge of the skylight

in order to hear the words of the Torah of the living God from the mouths of Shemaya and Avtalyon, the spiritual leaders of that generation.

The Sages continued and said:

That day was Shabbat eve

and it was the winter season of Tevet,

and snow fell upon him from the sky.

Shemaya and Avtalyon Rescue Hillel from Under Snow

The next day (Shabbat) at dawn,⁸ Shemaya and Avtalyon noticed the unusual darkness (אפל) in the study hall, speculating that it might be a cloudy day (יום המעונן).

Looking up, they saw the image of a man blocking the skylight. Upon investigation, they found Hillel buried under 3 cubits (~4-5 feet) of snow.

They carefully removed him from the snow, washed him, applied oil to warm his body, and placed him by the fire. They declared that this man was worthy of having Shabbat desecrated on his behalf to save his life.

כשעלה עמוד השחר

אמר לו שמעיה לאבטליון:

אבטליון אחי!

בכל יום הבית מאיר, והיום אפל,

שמא יום המעונן הוא?

הציצו עיניהן, וראו דמות אדם בארובה.

עלו

ומצאו עליו רום שלש אמות שלג.

פרקוהו,

והרחיצוהו

וסכוהו,

והושיבוהו כנגד המדורה.

אמרו: ראוי זה לחלל עליו את השבת.

When it was dawn,

Shemaya said to Avtalyon:

Avtalyon my brother!

every day at this hour the study hall is already bright from the sunlight streaming through the skylight, and today it is dark;

is it perhaps a cloudy day?

They focused their eyes and saw the image of a man in the skylight.

They ascended

and found him covered with snow 3 cubits high.

They extricated him from the snow,

and they washed him

and smeared oil on him,

and they sat him opposite the bonfire to warm him.

They said: This man is worthy for us to desecrate Shabbat for him. Saving a life overrides Shabbat in any case; however, this great man is especially deserving.

Clearly, poverty is no excuse for the failure to attempt to study Torah.

Part 2: Extreme Wealth as No Excuse: The Case of Elazar ben Ḥarsum

When a wealthy individual appears before the heavenly court and claims that his financial responsibilities prevented him from studying Torah, the court asks whether he was wealthier than Elazar ben Ḥarsum, who, despite his great wealth, still dedicated himself to Torah study.

עשיר --

אומרים לו: מפני מה לא עסקת בתורה?

אם אומר: עשיר הייתי, וטרוד הייתי בנכסי.

אומרים לו: כלום עשיר היית יותר מרבי אלעזר?!

And if a wealthy man comes before the heavenly court,

the members of the court say to him: Why did you not engage in Torah?

If he says: I was wealthy and preoccupied with managing my possessions,

they say to him: Were you any wealthier than R' Elazar, who was exceedingly wealthy and nevertheless studied Torah?!

Elazar ben Ḥarsum: The Wealthy Torah Wanderer

Despite inheriting immense wealth—1,000 villages (עיירות) and an equal number of ships—Elazar ben Ḥarsum lived an ascetic life, carrying a small leather waterskin (נאד) of flour on his shoulder as he traveled from city to city and state (מדינה) to state in pursuit of Torah study.

(His dedication exemplifies the ideal of prioritizing Torah over material wealth.)

אמרו עליו על רבי אלעזר בן חרסום

שהניח לו אביו

• אלף עיירות ביבשה,

• וכנגדן אלף ספינות בים.

ובכל יום ויום נוטל נאד של קמח על כתיפו

ומהלך מעיר לעיר וממדינה למדינה ללמוד תורה.

They said about R' Elazar ben Ḥarsum

that his father left him an inheritance of

• 1,000 villages on land,

• and corresponding to them, 1,000 ships at sea.

And each and every day he takes a leather jug of flour on his shoulder

and walks from city to city and from state to state to study Torah from the Torah scholars in each of those places.

Elazar ben Ḥarsum’s own servants, failing to recognize him, once forced him into labor

Elazar ben Ḥarsum was so devoted to Torah study that he never visited his vast estate.

Once, while passing through his own villages, his servants, failing to recognize him, forced him into labor⁹ for the estate's master.

He pleaded to be released to study Torah, but they swore by his own name (“by the life of R' Elazar ben Ḥarsum”) that they would not let him go.

The Talmud explains that they didn't recognize him because he spent all his time studying, never concerning himself with managing his wealth.

פעם אחת

מצאוהו עבדיו,

ועשו בו אנגריא.

אמר להן:

בבקשה מכם!

הניחוני, ואלך ללמוד תורה.

אמרו לו:

חיי רבי אלעזר בן חרסום,

שאין מניחין אותך.

ומימיו לא הלך וראה אותן,

אלא יושב ועוסק בתורה כל היום וכל הלילה.

One time

as he passed through the villages in his estate and his servants found him, did not recognize him,

and, thinking he was a resident of the town, they pressed him into service [angarya] for the master of the estate.

He said to them:

I beseech you!

let me be and I will go study Torah.

They said:

We swear by the life of R' Elazar ben Ḥarsum

that we will not let you be.

The Talmud comments: And in all his days, he never went and saw all his possessions and his property;

rather, he would sit and engage in the study of Torah all day and all night.

Part 3: Extreme Handsomeness as No Excuse: The Case of Joseph

רשע --

אומרים לו: מפני מה לא עסקת בתורה?

אם אמר: נאה הייתי, וטרוד ביצרי,

(היה) אומרים לו: כלום נאה היית מיוסף?!

And if a wicked man comes to judgment --

the members of the court say to him: Why did you not engage in Torah?

If he said: I was handsome and preoccupied with my evil inclination, as I had many temptations,

they say to him: Were you any more handsome than Joseph, who did not neglect Torah despite his beauty?!

Potiphar's Wife’s Relentless Sexual Temptation of Joseph in Genesis 39: Verbal Seduction, and Wearing Two Different Outfits Daily

Potiphar's wife¹⁰ attempted to seduce Joseph daily, persistently trying to seduce him (משדלתו) with words.

She varied her clothing strategically, never wearing the same enticing outfit in the morning (שחרית) and evening.¹¹

אמרו עליו על יוסף הצדיק:

בכל יום ויום

היתה אשת פוטיפר משדלתו בדברים.

• בגדים שלבשה לו שחרית --

  • לא לבשה לו ערבית.

• בגדים שלבשה לו ערבית --

  • לא לבשה לו שחרית.

They said about Joseph the righteous:

Each and every day,

the wife of Potiphar seduced him with words.

• In addition, the clothes that she wore to entice him in the morning --

  • she did not wear to entice him in the evening.

• The clothes that she wore to entice him in the evening --

  • she did not wear to entice him in the morning of the next day.

Potiphar’s wife’s pressure included physical threats (imprisonment, suffering, and blindness) and bribery (Psalms 146:7-8; Genesis 39:10)

Potiphar’s wife persistently attempted to proposition Joseph for sex,¹² but he consistently refused.

When she threatened him with imprisonment, suffering, and blindness, he responded with verses from Psalms 146:7-8 affirming his faith in God's protection.¹³

She even offered him a vast sum of silver (to have sex with her),¹⁴ yet he remained steadfast.

The Talmud adds that had Joseph succumbed, he would have been bound to her in the World-to-Come.¹⁵

אמרה לו: השמע לי!

אמר לה: לאו.

1. 1. אמרה לו: הריני חובשתך בבית האסורין!

   2. אמר לה: ״ה׳ מתיר אסורים״.

2. 1. הריני כופפת קומתך!

   2. ״ה׳ זוקף כפופים״.

3. 1. הריני מסמא את עיניך!

   2. ״ה׳ פוקח עורים״.

נתנה לו אלף ככרי כסף לשמוע אליה ״לשכב אצלה להיות עמה״,

ולא רצה לשמוע אליה.

• ״לשכב אצלה״ —

  • בעולם הזה,

• ״להיות עמה״ —

  • לעולם הבא

One day she said to him: Submit to me and have relations with me.

He said to her: No.

1. 1. She said to him: I will incarcerate you in the prison.

   2. He said to her: I do not fear you, as it is stated: “God releases prisoners” (Psalms 146:7).

2. 1. She said to him: I will cause you to be bent over with suffering.

   2. He said: “God straightens those who are bent over” (Psalms 146:8).

3. 1. She said I will blind your eyes.

   2. He said to her “God opens the eyes of the blind” (Psalms 146:8).

She gave him 1,000 talents of silver to submit to her, “to lie with her and be with her” (Genesis 39:10), and he refused.

The Talmud elaborates:

• Had he submitted to her “to lie with her” —

  • in this world,

• it would have been decreed in Heaven that he would “be with her” —

  • in the World-to-Come.

Therefore, he refused.

Conclusion

נמצא:

1. הלל --

   1. מחייב את העניים,

2. רבי אלעזר בן חרסום --

   1. מחייב את העשירים,

3. יוסף --

   1. מחייב את הרשעים.

Consequently:

1. Hillel --

   1. obligates the poor to study Torah,

2. R' Elazar ben Ḥarsum --

   1. obligates the wealthy,

3. and Joseph --

   1. obligates the wicked.

For each category of people, there is a role model who overcame his preoccupations and temptations to study Torah.

Appendix - Extravagant Priestly Garments and Their Limitations: R' Yishmael ben Pabi's Tunic and R' Elazar ben Ḥarsum's Transparent Tunic

Yoma.35b.4-5

The Talmud relates that Yishmael ben Pabi, a High Priest, wore a priestly tunic (כתונת) valued at 100 maneh. His mother had it specially made for him. After donning it and using it for “an individual service” (עבודת יחיד), he formally transferred its ownership to the public (ציבור).

Similarly, the Talmud states that the mother of Elazar ben Ḥarsum crafted an even more extravagant tunic worth 20,000 dinarii. However, the other priests prohibited him from wearing it because its transparency made him appear naked.¹⁶

אמרו עליו על רבי ישמעאל בן פאבי

שעשתה לו אמו כתונת של מאה מנה,

ולובשה

ועובד בה עבודת יחיד,

ומסרה לציבור.

אמרו עליו על רבי אלעזר בן חרסום

שעשתה לו אמו כתונת משתי ריבוא,

ולא הניחוהו אחיו הכהנים ללובשה

מפני שנראה כערום.

[...]

the Talmud relates: They said about the High Priest R' Yishmael ben Pabi

that his mother made him a tunic worth 100 maneh.

He donned it

and performed an individual service

and transferred possession of it to the public.

And similarly, they said about the High Priest R' Elazar ben Ḥarsum

that his mother made him a tunic worth 20,000 dinars,

but his fellow priests did not allow him to wear it

because it was transparent and he appeared as one who is naked.

[...]

1. On neglect of Torah study (ביטול תורה) as a fundamental sin in the Talmudic system, see my extended note in “Pt2 ‘Due to Sin [X], Occurs [Y]’: Divine Justice and Human Responsibility for Suffering and Death (Shabbat 32b-33a)“, on section “Debates on the Divine Causes of Children's Premature Deaths: Vows, Neglect of Torah Study (Bitul Torah), Mezuza, and Tzitzit (Jeremiah 2:34)“.

2. Fl. early 1st century CE; a foundational figure in rabbinic tradition.

See my other pieces for additional Talmudic stories about Hillel:

• “Hillel’s Three Converts: Lessons in Patience, the Oral Torah, and the Golden Rule (Shabbat 31a)”, two-part series, final part here.

• “Hillel vs. the Heckler: A Friday Afternoon Challenge to Hillel’s Composure and Physical Anthropology in the Talmud (Shabbat 31a)“

3. אלעזר בן חרסום - fl. late Second Temple period.

He was a High Priest, see the Appendix at the end of this piece.

4. For other Talmudic mentions about the divine judgment in the afterlife to account for one's actions in life, see my Appendix here, section “The Six Questions Asked in Divine Judgment: Honesty, Torah Study, Procreation, Anticipation of Salvation, Wisdom, and Understanding”.

And see my note here, citing Mishnah Avot 3:1:

עקביא בן מהללאל אומר:

הסתכל בשלשה דברים, ואי אתה בא לידי עברה

[...]

ולפני מי אתה עתיד לתן דין וחשבון?

לפני מלך מלכי המלכים הקדוש ברוך הוא

Akabyah ben Mahalalel said:

Gaze (הסתכל - i.e. mark well) at 3 things and you will not come to sin:

[...]

Before whom you are destined to give an account and reckoning (דין וחשבון)?

Before the King of the kings of kings, God.

5. טרפעיק - from Greek, see Jastrow:

corresp[onds] to τροπαϊκος [tropaikos] = Victoriatus;

Victoriatus = Quinarius, half a denar

The Greek word τροπαϊκός (tropaikos) refers to something related to a tropaion (τροπαῖον), which in ancient Greek meant a trophy (the words are cognate) or a monument commemorating a victory in battle. In the context of coins, the term Victoriatus (derived from the Latin word victoria, meaning "victory") is linked to the Greek τροπαϊκός because the Victoriatus coin was originally minted with an image symbolizing victory, often associated with the goddess Victory (Nike) or military achievements.

Thus, τροπαϊκός in the context of the Talmud refers to a Roman Victoriatus coin, a half-denarius that was used in the Roman Republic.

Based on this, the word טרפעיק here should properly be pronounced as truh-pah-eek.

6. דברי אלהים חיים - “the words of the living God” - i.e. Torah.

This same idiom is famously used in regards to the teachings of Beit Hillel and Beit Shammai in Eruvin.13b.10-11:

אמר רבי אבא, אמר שמואל:

שלש שנים נחלקו בית שמאי ובית הלל,

• הללו אומרים: הלכה כמותנו,

• והללו אומרים: הלכה כמותנו.

יצאה בת קול ואמרה:

אלו ואלו דברי אלהים חיים הן,

והלכה כבית הלל.

Rabbi Abba said that Shmuel said:

For 3 years Beit Shammai and Beit Hillel disagreed (נחלקו).

• These said: The halakha is in accordance with our opinion,

• and these said: The halakha is in accordance with our opinion.

Ultimately, a Divine Voice (בת קול) emerged and proclaimed:

“Both these and those are the words of the living God (אלו ואלו דברי אלהים חיים הן).

However, the halakha is in accordance with the opinion of Beit Hillel.”

וכי מאחר שאלו ואלו דברי אלהים חיים,

מפני מה זכו בית הלל לקבוע הלכה כמותן?

1. מפני שנוחין ועלובין היו,

2. ושונין דבריהן ודברי בית שמאי,

3. ולא עוד אלא שמקדימין דברי בית שמאי לדבריהן.

The Talmud asks: Since both these and those are the words of the living God,

why were Beit Hillel privileged to have the halakha established in accordance with their opinion?

1. The reason is that they were agreeable (נוחין) and forbearing (עלובין), showing restraint when affronted,

2. and when they taught the halakha they would teach (שונין) both their own statements and the statements of Beit Shammai.

3. Moreover, when they formulated their teachings and cited a dispute, they prioritized (מקדימין) the statements of Beit Shammai to their own statements, in deference to Beit Shammai.

Compare also Mishnah_Eduyot.1.4:

ולמה מזכירין את דברי שמאי והלל לבטלה?

ללמד לדורות הבאים

שלא יהא אדם עומד על דבריו,

שהרי אבות העולם לא עמדו על דבריהם

And why do they record (מזכירין) the opinions of Shammai and Hillel for naught (לבטלה)?

To teach the following generations

that a man should not [always] persist in his opinion (עומד על דבריו - “stand on his words” - an idiom),

for behold, the “fathers of the world” (אבות העולם - i.e. [Beit] Shammai and [Beit] Hillel) did not persist in their opinion.

7. In the trope of something happening late Friday afternoon in other Talmudic stories, see my previous piece.

Here, as is stressed at the conclusion, there’s special importance that the next day is Shabbat, see later.

8. כשעלה עמוד השחר.

9. אנגריא - on this Greek term, see my note in my previous piece.

10. See Wikipedia, Potiphar's wife:

Zuleikha is a figure in the Hebrew Bible and the Quran.

She was the wife of Potiphar, the captain of Pharaoh's guard in the time of Jacob and his twelve sons.

According to the Book of Genesis, she falsely accused Joseph of attempted rape after he rejected her sexual advances, resulting in his imprisonment.

In Genesis she is given no name, but in later medieval Jewish sources and Islamic tradition, she is identified as Zuleikha […]

The story of Yusuf and Zulaikha is a popular one in Islamic literature […]

The Bible (Genesis 39:5–20) narrates her treatment of Joseph, slave to her husband Potiphar:

And see the summary of the biblical story in Wikipedia, “Vayeshev“, section “Sixth reading—Genesis 39:7–23“:

[…] Potiphar's wife repeatedly asked Joseph to lie with her, but he declined, asking how he could sin so against Potiphar and God.

One day, when the men of the house were away, she caught him by his garment and asked him to lie with her, but he fled, leaving his garment behind.

When Potiphar came home, she accused Joseph of trying to force himself on her, and Potiphar put Joseph in the prison where the king's prisoners were held.

The Talmud extensively analyzes and homiletically interprets this story in tractate Sotah, I plan to discuss that sugya in a future series.

11. ערבית. Ensuring a continuous effort to weaken his resolve.

I previously cited this section in my piece on Talmudic expansion of biblical stories relating to sex.

12. Stating השמע לי - literally: “listen to me!”; this is the common Talmudic idiom for propositioning for sex.

13. These verses are famously used in ritual daily morning blessings (ברכות השחר). See Berakhot.60b.5-6, items # 2-3, 5:

1. כי שמע קול תרנגולא, לימא: ״ברוך … אשר נתן לשכוי בינה להבחין בין יום ובין לילה״.

2. כי פתח עיניה, לימא: ״ברוך … פוקח עורים״.

3. כי תריץ ויתיב, לימא: ״ברוך … מתיר אסורים״.

4. כי לביש, לימא: ״ברוך … מלביש ערומים״.

5. כי זקיף, לימא: ״ברוך … זוקף כפופים״.

6. כי נחית לארעא, לימא: ״ברוך … רוקע הארץ על המים״.

7. כי מסגי, לימא: ״ברוך … המכין מצעדי גבר״.

8. כי סיים מסאניה, לימא: ״ברוך … שעשה לי כל צרכי״.

9. כי אסר המייניה, לימא: ״ברוך … אוזר ישראל בגבורה״.

10. כי פריס סודרא על רישיה, לימא: ״ברוך … עוטר ישראל בתפארה״.

11. כי מעטף בציצית, לימא: ״ברוך … אשר קדשנו במצותיו וצונו להתעטף בציצית״.

12. כי מנח תפילין אדרעיה, לימא: ״ברוך … אשר קדשנו במצותיו וצונו להניח תפילין״,

13. ארישיה, לימא: ״ברוך … אשר קדשנו במצותיו וצונו על מצות תפילין״.

14. כי משי ידיה ,לימא: ״ברוך … אשר קדשנו במצותיו וצונו על נטילת ידים״.

15. כי משי אפיה, לימא: ברוך … המעביר חבלי שינה מעיני ותנומה מעפעפי. ״.

1. Upon hearing the sound of the rooster, one should recite: Blessed…Who gave the heart [sekhvi] understanding to distinguish between day and night.

2. Upon opening his eyes, one should recite: Blessed…Who gives sight to the blind.

3. Upon sitting up straight, one should recite: Blessed…Who sets captives free.

4. Upon dressing, one should recite: Blessed…Who clothes the naked, as they would sleep unclothed.

5. Upon standing up straight, one should recite: Blessed…Who raises those bowed down.

6. Upon descending from one’s bed to the ground, one should recite: Blessed…Who spreads the earth above the waters, in thanksgiving for the creation of solid ground upon which to walk.

7. Upon walking, one should recite: Blessed…Who makes firm the steps of man.

8. Upon putting on his shoes, one should recite: Blessed…Who has provided me with all I need, as shoes are a basic necessity.

9. Upon putting on his belt, one should recite: Blessed…Who girds Israel with strength.

10. Upon spreading a shawl upon his head, one should recite: Blessed…Who crowns Israel with glory.

11. Upon wrapping himself in ritual fringes, one should recite: Blessed…Who has made us holy through His commandments and has commanded us to wrap ourselves in a garment with ritual fringes.

12. Upon donning his phylacteries on his arm, one should recite: Blessed…Who has made us holy through His commandments and has commanded us to don phylacteries.

13. Upon donning phylacteries on his head one should recite: Blessed…Who has made us holy through His commandments and has commanded us with regard to the mitzva of phylacteries.

14. Upon ritually washing his hands: Blessed…Who has made us holy through His commandments and has commanded us with regard to the washing of the hands.

15. Upon washing his face, one recites: Blessed…Who removes the bands of sleep from my eyes and slumber from my eyelids.

14. “1,000 silver talents (ככרי)”.

Compare Haman’s offered bribe to Ahasuerus to genocide the Jews in Esther 3:9, of 10,000 silver talents (עשרת אלפים ככר־כסף); cited in the Talmud here, section “The Theological Counterbalance to Haman’s Bribe (Esther 3:9): the mitzvah of the half-shekel collection“.

And see the Talmud here, section “Haman asked the rabbis what they were discussing“:

אמר להו:

אתא מלי קומצי קמחא דידכו,

ודחי עשרה אלפי ככרי כספא דידי

He said to them:

Your handful of fine flour has come

and cast aside my 10,000 silver talents, which I had pledged toward the destruction of the Jewish people.

And here, section “The Theological Counterbalance to Haman’s Bribe (Esther 3:9): the mitzvah of the half-shekel collection“:

15. עולם הבא - his refusal, therefore, was both a moral and spiritual decision, ensuring his purity in both this world and the next.

16. ערום - rendering it inappropriate for Temple service; compare Exodus 28:42, which requires priests to wear pants/underwear (מכנסי) to “cover their nakedness (בשר ערוה)”:

ועשה להם מכנסי־בד

לכסות בשר ערוה

You shall also make for them linen breeches

to cover their nakedness

There are classical parallels to the idea of fine clothing that was nearly transparent, often associated with wealth, luxury, and occasionally moral corruption. See Wikipedia, “Sino-Roman relations”, section “Chinese silk in the Roman Empire”:

Beyond the economic concerns that the import of silk caused a huge outflow of wealth, silk clothes were also considered to be decadent and immoral by Seneca the Elder:

“I can see clothes of silk, if materials that do not hide the body, nor even one's decency, can be called clothes ... Wretched flocks of maids labour so that the adulteress may be visible through her thin dress, so that her husband has no more acquaintance than any outsider or foreigner with his wife's body.”