From "Addir" to "Zeh": Repetitive Riddles, Symbolic Wordplay, and Biblical Allusions in R’ Ezra’s Homilies (Menachot 53a-b)

This sugya consists of a series of literary statements by R' Ezra, using wordplay and repetition of key terms and symbols alluding to biblical concepts.¹

The formula of each of the four sections is roughly as follows:

[Riddle]:

1. יבא [פלוני]

2. ו-[פעולה]

3. ל-[ישראל]

4. ב-[מקום]

1. יבא [סמל]

   1. זה [פלוני]

   2. דכתיב : "[פסוק]"

[Riddle]:

1. Let [P - person] come²

2. and [A - perform a certain action]

3. For [J - the Jewish nation]

4. In [L - location]³

[The Talmud or R' Ezra decipher the riddle]:

1. With regard to [symbolic keyword] in the phrase: Let [symbolic keyword] come,

   1. this is [P - person],

   2. as it is written [in the Bible]: “[Bible verse]”.

Outline

1. The Play on "Addir" (Mighty)

2. The Play on "Yadid" (Beloved)

3. The Play on "Tov" (“Good”)

4. The Play on "Zeh / Zot / Zu" (“This”)

Appendix 1 – Table Depicting R’ Ezra’s Homilies

Appendix 2 – Broader Analysis and Summary

The Passage

Menachot.53a.17-53b.4

The Play on "Addir" (Mighty)

R' Ezra constructs a phrase using different forms of ADDIR (mighty, powerful, excellent):⁴

“Let the ADDIR come and exact punishment⁵ for the ADDIRIM from the ADDIRIM in the ADDIRIM .”

The Talmud⁶ interprets each occurrence:

1. ADDIR (mighty) refers to God (Psalms 93:4).

2. ADDIRIM⁷ refers to the Jewish people (Psalms 16:3).

3. ADDIRIM also refers to the biblical Egyptians, who drowned in the Yam Suph (Exodus 15:10).

4. ADDIRIM further refers to the waters⁸ that drowned them (Psalms 93:4).

Final: “Let ADDIR (=God) come and exact punishment for ADDIRIM (=Jews) from ADDIRIM (=Egyptians) in ADDIRIM (=water)”.

כיון דשמעיה דקאמר אדיר,

פתח ואמר:

1. יבא אדיר

2. ויפרע לאדירים

3. מאדירים

4. באדירים

1. יבא אדיר

   1. זה הקדוש ברוך הוא

   2. דכתיב (תהלים צג, ד): "אדיר במרום ה'"

2. ויפרע לאדירים

   1. אלו ישראל

   2. שנאמר: "ואדירי כל חפצי בם"

3. מאדירים

   1. אלו המצרים

   2. דכתיב (שמות טו, י): "צללו כעופרת במים אדירים"

4. באדירים

   1. אלו מים

   2. שנא' (תהלים צג, ד): "מקולות מים רבים, אדירים משברי ים"

When R' Ezra heard R' Perida say the word: Excellent [addir],

he too began a homily, one that plays with different forms of this term, and said:

1. Let the Addir come

2. and exact punishment for the addirim

3. from the addirim

4. in the addirim.

R' Ezra explained this statement:

1. With regard to Addir in the phrase: Let the Addir come,

   1. this is the Holy One, Blessed be He,

   2. as it is written: “YHWH on high is mighty [addir]” (Psalms 93:4).

2. In the phrase: And exact punishment for the addirim,

   1. these addirim are the Jews,

   2. as it is stated: “The excellent [ve’addirei] in whom is all My delight” (Psalms 16:3).

3. In the phrase: From the addirim,

   1. these addirim are the Egyptians,

   2. as it is written with regard to the splitting of the Red Sea: “The mighty [addirim] sank as lead in the waters” (Exodus 15:10).

4. In the phrase: In the addirim,

   1. these addirim are the waters,

   2. as it is stated: “Above the voices of many waters, the mighty [addirim] breakers of the sea” (Psalms 93:4).

The Play on "Yadid" (Beloved)

R' Ezra formulates another phrase: “Let YADID (beloved), son of YADID, come and build YADID for YADID in the portion of YADID, and let YADIDIM achieve atonement (יתכפרו) through it.”

Each instance of yadid is explained:

1. “YADID” refers to King Solomon (II Samuel 12:25 ).⁹

2. “Son of YADID” refers to Abraham (Jeremiah 11:15).

3. “YADID to be built” refers to the Temple (Psalms 84:2).

4. “For YADID” refers to God

5. “YADID in whose portion it is built” refers to the tribe of Benjamin (Deuteronomy 33:12).¹⁰

6. “YADIDIM¹¹ who achieve atonement” refers to the Jewish people (Jeremiah 12:7).

Final: “Let YADID (=Solomon), son of YADID (=Abraham), come and build YADID (=Temple)¹² for YADID (=God) in the portion of YADID (=Benjamin), and let YADIDIM (=Jews) achieve atonement through it.”

1. יבא ידיד

2. בן ידיד

3. ויבנה ידיד

4. לידיד

5. בחלקו של ידיד

6. ויתכפרו בו ידידים

1. יבא ידיד

   1. זה שלמה המלך

   2. דכתיב (שמואל ב יב, כה): "וישלח ביד נתן הנביא, ויקרא שמו ידידיה, בעבור ה'"

2. בן ידיד

   1. זה אברהם

   2. דכתיב (ירמיהו יא, טו): "מה לידידי בביתי"

3. ויבנה ידיד

   1. זה בית המקדש

   2. דכתיב (תהלים פד, ב): "מה ידידות משכנותיך"

4. לידיד

   1. זה הקב"ה

   2. דכתיב (ישעיהו ה, א): "אשירה נא לידידי"

5. בחלקו של ידיד

   1. זה בנימין

   2. שנאמר (דברים לג, יב): "לבנימין אמר: ידיד ה' ישכן לבטח עליו"

6. ויתכפרו בו ידידים

   1. אלו ישראל

   2. דכתיב (ירמיהו יב, ז): "נתתי את ידידות נפשי בכף אויביה"

R' Ezra stated another, similar, homiletic interpretation:

1. Let yadid,

2. son of yadid,

3. come and build yadid

4. for yadid

5. in the portion of yadid,

6. and let yedidim achieve atonement through it.

R' Ezra explained this statement:

1. With regard to yadid in the phrase: Let yadid,

   1. this is King Solomon,

   2. as it is written after Solomon’s birth: “And He sent by the hand of Nathan the prophet, and he called his name Yedidya, for YHWH’s sake” (II Samuel 12:25).

2. In the phrase: Son of yadid,

   1. this yadid is Abraham,

   2. as it is written: “What has My beloved [lididi] to do in My house” (Jeremiah 11:15). This verse is referring to Abraham, as will be explained.

3. In the phrase: And build yadid,

   1. this yadid is the Temple,

   2. as it is written: “How lovely [yedidot] are Your tabernacles” (Psalms 84:2).

4. And with regard to the term in the phrase: For Yadid,

   1. this is the Holy One, Blessed be He,

   2. as it is written: “Let me sing of my Beloved [lididi]” (Isaiah 5:1).

5. In the portion of yadid;

   1. this yadid is the tribe of Benjamin, in whose territory the Temple was built,

   2. as it is stated that Moses blessed Benjamin in the following terms: “Of Benjamin he said: The beloved [yedid] of the Lord shall dwell in safety by Him” (Deuteronomy 33:12).

6. And let yedidim achieve atonement through it;

   1. these yedidim are the Jewish people,

   2. as it is written with regard to them: “I have given the dearly beloved [yedidut] of My soul into the hand of her enemies” (Jeremiah 12:7).

The Play on "Tov" (“Good”)

R' Ezra constructs another phrase: “Let TOV come and receive TOV from TOV for TOVIM.”

The terms are interpreted:

1. TOV (“good”) refers to Moses (Exodus 2:2).

2. TOV received refers to the Torah¹³ (Proverbs 4:2).

3. TOV as the giver refers to God (Psalms 145:9).

4. TOVIM¹⁴ refers to the Jewish people (Psalms 125:4).

Final: “Let TOV (=Moses) come and receive TOV (=Torah) from TOV (=God) for TOVIM (=Jews)”.

1. יבא טוב

2. ויקבל טוב

3. מטוב

4. לטובים

1. יבא טוב

   1. זה משה

   2. דכתיב (שמות ב, ב): "ותרא אותו כי טוב הוא"

2. ויקבל טוב

   1. זו תורה

   2. דכתיב (משלי ד, ב): "כי לקח טוב נתתי לכם"

3. מטוב

   1. זה הקב"ה

   2. דכתיב (תהלים קמה, ט): "טוב ה' לכל"

4. לטובים

   1. אלו ישראל

   2. דכתיב (תהלים קכה, ד): "הטיבה ה' לטובים"

R' Ezra stated another, similar homily:

1. Let the good one come

2. and receive the good

3. from the Good

4. for the good ones.

He explained:

1. Let the good one come;

   1. this good is Moses,

   2. as it is written about him: “And when she saw him that he was a goodly child” (Exodus 2:2).

2. And receive the good;

   1. this good is the Torah,

   2. as it is written about the Torah: “For I give you a good doctrine; do not forsake my Torah” (Proverbs 4:2).

3. From the Good;

   1. this is referring to the Holy One, Blessed be He,

   2. as it is written: “YHWH is good to all” (Psalms 145:9).

4. For the good ones;

   1. these good ones are the Jews,

   2. as it is written with regard to them: “Do good, YHWH, to the good ones” (Psalms 125:4).

The Play on "Zeh / Zot / Zu" (“This”)

Another phrase follows: “Let ZEH (this one) come and receive ZOT (this) from ZEH (this One) for ZU (this people).”

The terms correspond to:

1. ZEH (‘this one’ m.)¹⁵ being Moses (Exodus 32:1).

2. ZOT (‘this’ f.) being the Torah (Deuteronomy 4:44).

3. ZEH (‘this’ m.) being God (Exodus 15:2).

4. ZU (‘this’ m.) being the Jewish people (Exodus 15:16).¹⁶

“Let ZEH (= Moses) come and receive ZOT (=Torah) from ZEH (= God) for ZEH (=Jews).”

1. יבא זה

2. ויקבל זאת

3. מזה

4. לעם זו

1. יבא זה

   1. זה משה

   2. דכתיב (שמות לב, א): "כי זה משה האיש"

2. ויקבל זאת

   1. זו התורה

   2. דכתיב (דברים ד, מד): "וזאת התורה אשר שם משה"

3. מזה

   1. זה הקב"ה

   2. דכתיב (שמות טו, ב): "זה אלי ואנוהו"

4. לעם זו

   1. אלו ישראל

   2. שנאמר (שמות טו, טז): "עם זו קנית"

R' Ezra stated yet another homily structured in a similar manner.

1. Let this one come

2. and receive this

3. from this One

4. for this people.

He explained:

1. Let this one come;

   1. this is referring to Moses,

   2. as it is written about him: “For as for this Moses, the man who brought us up out of the land of Egypt” (Exodus 32:1).

2. And receive this;

   1. this is referring to the Torah,

   2. as it is written: “And this is the Torah which Moses set before the children of Israel” (Deuteronomy 4:44).

3. From this One;

   1. this is referring to the Holy One, Blessed be He,

   2. as it is written: “This is my God and I will glorify Him” (Exodus 15:2).

4. For this people;

   1. these people are the Jews,

   2. as it is stated about them: “This people that You have gotten” (Exodus 15:16).

Appendix 1 – Table Depicting R’ Ezra’s Homilies

This table organizes the structure of R' Ezra’s homilies, showing how each repeated term is linked to different figures, concepts, and biblical references.

Appendix 2 – Broader Analysis and Summary

The formula in this Talmudic passage follows a structured pattern that combines wordplay, repetition, and biblical allusions to create a series of riddles and their explanations.

This passage follows a strict homiletic formula that blends riddle-like phrasing, biblical allusions, and wordplay to construct a poetic and exegetical structure.

Each occurrence of the formula reinforces a central symbolic term, mapping it onto multiple referents to create a theological and literary interplay between scripture and interpretation.

The format can be broken down into the following components:

Formulaic Structure

1. Riddle Presentation (Introduction)

   • A phrase is introduced with a jussive verb "Let X come" (יבא).

   • This X is then described as performing an action ("and do Y" ו-פעולה).

   • The action benefits a recipient ("for Z" ל-ישראל).

   • The event occurs in a specific location or context ("in A" ב-מקום).

   • The phrase ends by repeating the central term in a new context, indicating a symbolic interpretation.

2. Resolution of the Riddle

   • The Talmud (or R’ Ezra) deconstructs the phrase using a symbolic keyword from the original statement.

   • The phrase "With regard to [symbol]" introduces the explanation.

   • The Talmud then identifies who or what the symbol represents.

   • A prooftext (biblical verse) follows, introduced by "as it is written" (דכתיב).

   • Each phrase in the riddle is broken down and reinterpreted according to the biblical passage.

The Formula in Action

Each riddle follows the same basic formula but swaps key terms.

The first riddle focuses on divine punishment of the Israelites’ enemies.

The second emphasizes the building of the Temple and its atonement.

The third and fourth celebrate the giving of the Torah from God to the Israelites.

The Play on "Addir" (Mighty)

Formula:

• יבא אדיר (Let the Mighty One come)

• ויפרע לאדירים (and exact punishment for the Mighty Ones)

• מאדירים (from the Mighty Ones)

• באדירים (in the Mighty Ones)

Resolution:

• אדיר → God (Psalms 93:4)

• אדירים → Jewish people (Psalms 16:3)

• מאדירים → Egyptians (Exodus 15:10)

• באדירים → The waters (Psalms 93:4)

---

The Play on "Yadid" (Beloved)

Formula:

• יבא ידיד (Let the Beloved One come)

• בן ידיד (son of the Beloved)

• ויבנה ידיד (and build the Beloved)

• לידיד (for the Beloved)

• בחלקו של ידיד (in the portion of the Beloved)

• ויתכפרו בו ידידים (and let the Beloved Ones achieve atonement through it)

Resolution:

• ידיד → Solomon (II Samuel 12:25)

• בן ידיד → Abraham (Jeremiah 11:15)

• ידיד (to be built) → The Temple (Psalms 84:2)

• לידיד → God (Isaiah 5:1)

• בחלקו של ידיד → Tribe of Benjamin (Deuteronomy 33:12)

• ידידים → Jewish people (Jeremiah 12:7)

---

The Play on "Tov" (Good)

Formula:

• יבא טוב (Let the Good One come)

• ויקבל טוב (and receive Good)

• מטוב (from the Good One)

• לטובים (for the Good Ones)

Resolution:

• טוב → Moses (Exodus 2:2)

• טוב (received) → The Torah (Proverbs 4:2)

• מטוב → God (Psalms 145:9)

• לטובים → Jewish people (Psalms 125:4)

---

The Play on "Zeh / Zot / Zu" (This)

Formula:

• יבא זה (Let This One come)

• ויקבל זאת (and receive This)

• מזה (from This One)

• לעם זו (for This People)

Resolution:

• זה → Moses (Exodus 32:1)

• זאת → The Torah (Deuteronomy 4:44)

• מזה → God (Exodus 15:2)

• לעם זו → Jewish people (Exodus 15:16)

Patterns and Literary Devices

• Repetition and Parallelism: Each phrase in the riddle follows a consistent structure, reinforcing the wordplay.

• Midrashic Interpretation: The Talmud assigns multiple meanings to a single word by linking it to different biblical verses.

• Biblical Symbolism: Key figures and concepts (God, Torah, Moses, Temple, Jewish people) are repeatedly invoked using their symbolic names.

• Jussive Verbs: The use of יבא (“let X come”) creates a formulaic imperative structure.

• Prefixed Prepositions: Words beginning with ו (“and”), ל (“for”), ב (“in”), and מ (“from”) shape the structure of each phrase.¹⁷

1. This kind of biblical symbolism became central in Kabbalah, in the high medieval period. See my pieces on this at my Academia page. And also compare all my piece on talmudic riddles and metaphors.

2. All four riddles start with the Hebrew word yavo (יבא), which means “he will/should come”. Ed. Steinsaltz translates this word here as “let come”, in the jussive sense, forming an imperative-like construction without using a direct command.

See Wikipedia, “Imperative mood“, section “Formation“

Second-person imperatives (used for ordering or requesting performance directly from the person being addressed) are most common, but some languages also have imperative forms for the first and third persons (alternatively called cohortative and jussive respectively) […]

In English […f]irst and third person imperatives are expressed periphrastically, using a construction with the imperative of the verb let:

• Let me (Let's) see. (internal monologue equivalent to a first person singular imperative)

• Let us (Let's) go. (equivalent to a first person plural imperative)

Compare my series on the talmudic sugya of medicines, where this form (jussive) is used consistenly throughout, when instructions are given.

3. On the relevant Hebrew prefixes, see Wikipedia: “Prefixes in Hebrew“.

There are several prefixes in the Hebrew language which are appended to regular words to introduce a new meaning.

In Hebrew, the letters that form those prefixes are called "formative letters" (Hebrew: אוֹתִיּוֹת הַשִּׁמּוּשׁ, Otiyot HaShimush).

Eleven of the twenty-two letters of the Hebrew alphabet are considered Otiyot HaShimush. These letters are Aleph (א), Bet (ב), He (ה), Vav (ו), Yud (י), Kaf (כ), Lamed (ל), Mem (מ), Nun (נ), Shin (ש), and Tav (ת).

A mnemonic to remember these letters is איתן משה וכלב (Eitan, Moshe, v'Kalev), which translates to "Ethan, Moses, and Caleb."

Prefixes in Hebrew serve multiple purposes.

A prefix can serve as a conjunction, preposition, definite article, or interrogative.

Prefixes are also used when conjugating verbs in the future tense and for various other purposes.

These are the relevant prefixes, in our sugya:

• Let (י = “he will”; see my previous note; and see ibid., “Conjugation of verbs“)

• and (ו ; see ibid. “Conjunctions“)

• For (ל ; see ibid. “Inseparable prepositions“: “to, for, onto“)

• In (ב ; see ibid., “in, on, with, by“)

• From (מ ; see ibid. “Other prepositions“: “from/of/out of/than“)

4. See my previous piece, on the frame story of this homily. I previously discussed this section in a footnote in a recent piece.

5. יפרע - literally: “to settle”, in the sense of settling a debt, financial or retaliatory.

6. Or R’ Ezra himself, it’s ambiguous.

7. Grammatical plural - “the mighty ones”.

8. מים - mayim - this Hebrew word is grammatically plural.

9. See Wikipedia, “Jedediah“:

Jedediah (Hebrew: יְדִידְיָה) or Jedidiah is a Hebrew male given name, which is derived from the name Yedidyah, meaning "beloved of Jah".

In the Hebrew Bible, Jedidiah […] was the second or "blessing" name given by God through the prophet Nathan in infancy to Solomon, second son of King David and Bathsheba.

10. See Wikipedia, “Tribe of Benjamin“, section “Character“:

The Temple in Jerusalem was traditionally said to be partly in the territory of the Tribe of Benjamin (but mostly in that of Judah) […]

The erection of the Temple on Benjamitic ground is explained in several ways.

It is related that Benjamin (Sifre, Deut. 352, ed. Friedmann, 146a) was privileged to have the Shekinah dwell in his territory because all the other tribes (that is, fathers of the tribes) had taken part in the selling of Joseph. For God said: "If they—the Israelites—build me a Temple in some other place and seek my mercy, I can show them as little mercy as they showed their brother Joseph."

11. Gramatically plural - “beloved ones”.

12. The First Temple was built by Solomon.

13. Grammatically this should be feminine - TOVAH, since Torah is grammatically feminine gender; as in the next section. In the verse cited, the word TOV is an adjective modifying the noun lekaḥ (לֶקַח).

See Wikipedia, “Modern Hebrew grammar“ > “Nouns“ > “Gender: masculine and feminine“:

Every noun in Hebrew has a gender, either masculine or feminine (or both); for example, סֵפֶר /ˈsefer/ (book) is masculine, דֶּלֶת /ˈdelet/ (door) is feminine, and סַכִּין /saˈkin/ (knife) is both.

There is no strict system of formal gender, but there is a tendency for nouns ending in ת (/-t/) or ה (usually /-a/) to be feminine and for nouns ending in other letters to be masculine.

There is a very strong tendency toward natural gender for nouns referring to people and some animals.

Such nouns generally come in pairs, one masculine and one feminine; for example, אִישׁ /iʃ/ means man and אִשָּׁה /iˈʃa/ means woman. (When discussing mixed-sex groups, the plural of the masculine noun is used.)

14. Grammatically plural - “the good ones”.

15. m. = masculine grammatical gender; f. = feminine grammatical gender. See my previous note on grammatical gender in Hebrew.

And see Wiktionary, “זה“ > “Pronoun”:

Pronoun

זֶה • (zé) m (plural אֵלֶּה or אֵלּוּ, feminine זֹאת or זוֹ)

1. this, this one.

And before that:

Usage notes

• There are three ways to use this determiner:

  • הַדָּבָר הַזֶּה (“this thing”): most common overall, especially in Biblical Hebrew and Modern Hebrew.

  • דָּבָר זֶה (“this thing”): common in Rabbinic Hebrew from Mishnaic to modern times, and in formal Modern Hebrew.

And:

זה, although translated "this", is often used in circumstances where English speakers would use that.

For example, a boy swinging a stick might be told הזהר עם זה, whereas in English he'd be told "be careful with that".

16. On this unusual biblical form of the word, see Hebrew Wiktionary, “זו“, section “מידע נוסף“, my translation:

In the article "Standardization of Language - New and Old" ("קביעות תקן בלשון - חדשים גם ישנים; from "Two Hundred and Fifty Years of Modern Hebrew", p. 39ff), Dr. Chaim Cohen surveys the distinction between "zo" (with ḥolam) and "zu" (with shuruk). He argues that this distinction, now considered standard, is the result of prescriptive grammarians' interventions and does not necessarily reflect ancient pronunciation.

He relies on linguists who support the Ashkenazi pronunciation tradition (shuruk) in certain expressions, such as: "This matzah that we eat (matzah zu)", "Nahum Ish Gamzu", "Not only this but also that (lo zu af zu)", "Behold, you are betrothed to me with this ring (b'taba'at zu)", and similar cases.

Additionally, he suggests interpreting occurrences of "zu" in the Bible as a unique demonstrative pronoun, without a distinction between grammatical genders. For example, in "Am zu kanita" (Exodus 15:16), it can be understood as "This nation that You acquired." The Aramaic translation by Onkelos aligns with this interpretation.

17. For fun, I created a modern riddle as a pastiche / homage to the Talmudic formula of R’ Ezra, drawing inspiration from its repetition, wordplay, and symbolic interpretation while incorporating contemporary figures, concepts, and cultural references:

Play on "Vision"

Riddle:

• Let Vision come

• And unveil Vision

• For the sake of Visionaries

• Through Vision

Decoding:

• Vision refers to Steve Jobs, the visionary founder of Apple.

  • "Stay hungry, stay foolish" (Stanford Commencement, 2005).

• Vision (unveiled) refers to the iPhone, the revolutionary technology that changed how we see the world.

  • "One more thing…" (Apple Keynote, 2007).

• Visionaries refers to the tech community and dreamers.

  • "Think Different" (Apple slogan).

• Vision (the means) refers to the screen, through which people now perceive their world.

  • "A thousand songs in your pocket" (iPod launch, 2001).

Final: “Let Vision (=Steve Jobs) come and unveil Vision (=iPhone) for Visionaries (=dreamers) through Vision (=the screen).”