## Otzar Midrashim, Keri & K'tiv, Midrash Keri V'lo Ketiv

###### Otzar Midrashim, Keri & K'tiv, Midrash Keri V'lo Ketiv 1
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**מדרש קרי ולא כתיב**

**Otzar Midrashim, New York, 1915:**
Midrash Read-but-not-Written


###### Otzar Midrashim, Keri & K'tiv, Midrash Keri V'lo Ketiv 2
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*[בית המדרש ח״ה 27]*


###### Otzar Midrashim, Keri & K'tiv, Midrash Keri V'lo Ketiv 3
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א׳) **וְלֹא אָבוּ [בְּנֵי] בִּנְיָמִן** (שופטים כ׳ י״ג), חיסר הכתוב "בני" כי עשו תבל ונבלה וזמה בישראל, וראוי להם לגרוע ייחוסן מבנימן הצדיק ולהרחיקם מתולדתו ומכללו, ולא כנם "בני בנימן" כי לא אבו לשמוע בקול אחיהם, ובשאר מקומות שקראם בני בנימן נתן להם תקוה ודרך תשובה אם יחזרו ממעשיהם הרעים ויעשו תשובה יקראו על שם אחיהם בני בנימן.

**Otzar Midrashim, New York, 1915:**
**I) But [the children of] Benjamin would not yield** (Judges 20:13). The word *the children of* is missing, for they did an abomination, disgrace, and lewd act in Israel, and they deserve to have their descent from the righteous Benjamin retracted, and to separate them from his generations and inclusions, and they did not call them *children of Benjamin* for they did not yield to listen to their brothers, and in the remainder of places where they are called *children of Benjamin* it gave them hope and a path of repentance that they may turn from their evil deeds and repent and be called as their brothers' names the children of Benjamin.


###### Otzar Midrashim, Keri & K'tiv, Midrash Keri V'lo Ketiv 4
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ב׳) **בְּלֶכְתּוֹ לְהָשִׁיב יָדוֹ בִּנְהַר [פְּרָת]** (ש״ב ח׳ ג׳). כתיב בספר שמואל עילתו, שהזכירו הכתוב בשני מקומות בשמואל ובדברי הימים (דהי״א י״ח ג׳), ואמרו הכתוב בשני זמנים ובשני עתים (מעשים), פעם ראשונה אמר להשיב ידו בנהר, ופעם שנית אמר להציב ידו בנהר פרת, ולא עסק הכתוב פעם ראשונה להודיע שהוא נהר פרת או נחל מצרים כתבו חוצה לו פרת קרי.

**Otzar Midrashim, New York, 1915:**
**II) On his way to restore his monument at the River [Euphrates]** (II Samuel 8:3). It is written lacking in the book of Samuel, for this verse is mentioned in two places — in Samuel and Chronicles (I Chronicles 18:3), and the verse is said in two times and regarding two occasions (matters). Firstly it says *to restore his monument at the river,* and secondly *to set up his monument at the river Euphrates.* Though it is not the business of the first time to make known if it is the Euphrates or the Nile, it was written elsewhere, so *Euphrates* is read.


###### Otzar Midrashim, Keri & K'tiv, Midrash Keri V'lo Ketiv 5
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ג׳) **כאשר ישאל בדבר** (ש״ב ט״ז כ״ג) חיסרו הכתוב ״איש״ בפנים, כי בן אדם מחוסר מאלהים, וכן הוא אומר ותחסרהו מעט מאלהים (תהלים ח׳ ו׳) ולא דברו יקום כדבר אלהים, לכך חיסרו הכתוב מבפנים "איש" ותלה לו הכתוב מבחוץ, אם זיכה מעשיו ועשה לשם שמים – תהיה עצתו כדבר אלהים.

**Otzar Midrashim, New York, 1915:**
**III) Like when [a man] asks of the word** (II Samuel 17:23). The word *man* is removed from within the verse, for a human is removed from God, and thus it says (Psalms 8:6) *You have removed him slightly from God*, and his word will not come about like the word of God, thus the word *man* is removed from within the verse and suspended on the verse from the margin. If he had been meritorious in his deeds and done them for the sake of Heaven, his advice would be as the word of God.


###### Otzar Midrashim, Keri & K'tiv, Midrash Keri V'lo Ketiv 6
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ד׳) **כִּי עַל (כֵּן) בֶּן הַמֶּלֶךְ מֵת** (ש״ב י׳ח כ׳) חיסרו ״כֵּן״, לפי רוע מעשיו כי בקש להמית אביו וכפר בעיקר ובא בזדון אל פילגשי אביו, ואמר יואב כי על כן בן המלך מת, תלה לו ״כן״ מבחוץ כי באמת הומת בן המלך, וכן הוא אומר כן בנות צלפחד דוברות (במדבר כ״ז:ז׳), כדבריכם כן הוא (בראשית מ״ד).

**Otzar Midrashim, New York, 1915:**
**IV) Because [thus] the king's son is dead** (II Samuel 18:20). The word *thus* is lacking, because of the evil of his deeds, for he sought to kill his father and cover up the matter, and came to fornicate with his father's concubines. Though Joab said *because thus the king's son is dead,* the word *thus* is suspended on the margin, because the king's son was killed for his wrongs, but *thus* can mean *right* as in *rightly have the daughters of Ẓelopheḥad spoken* (Numbers 27:7) or *"what you are saying is right."* (Genesis 44:10).


###### Otzar Midrashim, Keri & K'tiv, Midrash Keri V'lo Ketiv 7
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ה׳) **וְאַדְרַמֶּלֶךְ וְשַׂרְאֶצֶר [בָּנָיו] הִכֻּהוּ בַחֶרֶב** (מ״ב י״ט ל״ז) נכתב מבפנים, "בָּנָיו" נקרא מבחוץ, ואדרמלך ושראצר הכוהו לא נודע מי הכוהו, אם בניו או אחרים, ותלה לו מבחוץ "בניו" להודיע לכל באי העולם נקמת אלהים בו ולקיים עליו הנני מקים עליך רעה מביתך (ש״ב י״ב י״א).

**Otzar Midrashim, New York, 1915:**
**V) And Adrammelekh and Śaretser [his sons] struck him down with the sword** (II Kings 19:37). What is written within, but not read on the margin: *And Adrammelekh and Śaretser struck him down.* But that does not let us know who had struck him down, whether their sons or others, so *his sons* is suspended on the margins to let all those on earth know the vengeance of God against him, and to fulfill regarding him *Behold I will raise a great evil against you from your own house* (II Samuel 12:11).


###### Otzar Midrashim, Keri & K'tiv, Midrash Keri V'lo Ketiv 8
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ו׳) **קנאת ה׳** (מ״ב י״ט ל״א) כתיב, הוסיף "צבאות" ותלה לו מבחוץ, כי נקמה גדולה יעשה ה׳ בו ראשונה, ואח״כ על ידי צבאות מלאכיו. וכן הוא אומר וַיֵּצֵא מַלְאַךְ ה׳ וַיַּךְ בְּמַחֲנֵה אַשּׁוּר מֵאָה שְׁמוֹנִים וַחֲמִשָּׁה אָלֶף (מ״ב י״ט ל״ה), לכך תלהו מבחוץ להודיע לשתי נקמות שנקם בו אלהים.

**Otzar Midrashim, New York, 1915:**
**VI) The zeal of the LORD** (II Kings 19:31) is written, but a continuation of *of Hosts* is suspended to it in the margin, for great vengeance the LORD did against him first, but after that by the hands of the hosts of His angels. And thus it says *And an angel of God came out and struck the camp of Assyria, a hundred and eighty-five thousand* (II Kings 19:35), thus it is suspended outside to make known both of the vengeances that God avenged.


###### Otzar Midrashim, Keri & K'tiv, Midrash Keri V'lo Ketiv 9
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ז׳) **הִנֵּה יָמִים (בָּאִים) נְאֻם ה׳** (ירמיה ל״א ל״ז), כתיב עילתו כי הנה ימים נאם ה׳, דבר סתום הוא והיה לנו לומר כי זאת הבשורה לעתים רחוקות ולימים רבים, כאשר נקרא "באים" מבחוץ קירב הקץ וקירב הבשורה בקריאת "באים" בצווי הנביא. הרחמן ימהר הקץ.

**Otzar Midrashim, New York, 1915:**
**VII) Behold days are [coming], declares the LORD** (Jeremiah 31:38) It is written lacking: *For behold days are, declares the LORD*. This is an obscure matter, and we could say that this is tidings for far-off times and many days, just as we read *coming* from the margin, bringing near the end-times and bringing near the tidings of reading *coming* in the commandments of the prophet. May the Merciful One accelerate the end-times.


###### Otzar Midrashim, Keri & K'tiv, Midrash Keri V'lo Ketiv 10
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ח׳) **אַל יְהִי [לָהּ] פְּלֵטָה** (ירמיה נ׳ כ״ט), כתיב בפנים עילתו כי בבל הוא כסא המלוכה ובית המלכות, וכן הוא אומר הֲלָא דָא הִיא בָּבֶל רַבְּתָא דִּי אֲנָה בֱנַיְתַהּ לְבֵית מַלְכוּ (דניאל ט׳ כ״ז), ובה שקעה מלכות ישראל ובטלה מלכותן, ובישר ירמיה לשארית ישראל בנקמת אלהים אשר ינקום ממנה בעוה״ז ולעתיד לבא, וכתב אל יהי פליטה בעוה״ז, ולהוסיף מבחוץ אל יהי "לָהּ" לעתיד לבא.

**Otzar Midrashim, New York, 1915:**
**VIII) Let there be [for her] no escape** (Jeremiah 50:29), it is written wwithin lacking, for Babylon is the seat of sovereignty and the house of royalty, and thus it says (Daniel 4:27) *Is that not great Babylon, which I built to be a royal residence?* And in it the kingdom of Israel sank and her kingdom was annulled, and Jeremiah told the remnant of Israel that the vengeance of Adonai would be avenged upon it in this world and in the future, so it is written *Let there be no escape* in this world, and continued on the margins *Let there be no escape **for her*** in the future.


###### Otzar Midrashim, Keri & K'tiv, Midrash Keri V'lo Ketiv 11
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ט׳) **כֹּל אֲשֶׁר תֹּאמְרִי [אֵלַי] אֶעֱשֶׂה** (רות ג׳ ה׳) כתיב, יצא מזה כי צותה נעמי את רות שתי פעמים, ראשונה אמרה רות כל אשר תאמרי אעשה, ובצוויה השניה אמרה כל אשר תאמרי ״אלי״ אעשה, לכך הוא תלוי מבחוץ.

**Otzar Midrashim, New York, 1915:**
**IX) All that you say [to me] I will do** (Ruth 3:5) From the way this is written, it can be determined that Naomi commanded Ruth two times: the first time Ruth said *all that you say I will do,* and on the second command she said *all that you say **to me** I will do*, so it was suspended on the margin.


###### Otzar Midrashim, Keri & K'tiv, Midrash Keri V'lo Ketiv 12
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י׳) **כִּי אָמַר [אֵלַי] אַל תָּבוֹאִי רֵיקָם אֶל חֲמוֹתֵךְ** (שם ג׳ י״ז) כתיב, מלמד כי רות הגידה לנעמי חמותה הדבר שתי פעמים, בראשונה לא אמרה "אלי" ובשניה אמרה "אלי", לכך נתלה מבחוץ.

**Otzar Midrashim, New York, 1915:**
**X) For he said [to me], Do not go empty to your mother-in-law** (Ruth 3:17) From the way this is written, we can learn that Ruth told Naomi her mother-in-law this matter two times — the first time she did not say *to me,*, but the second time she did say *to me,* so it was suspended on the margin.