Midrasch zu Mischlej 23:15

[It is written] (Ps. 66, 1.) A prayer of David, preserve my soul, for I am pious. R. Levi and R. Isaac both explain this passage. One said: "Thus said David before the Holy One, praised be He! 'Sovereign of the universe, am I not pious? Whereas all the kings of the east and west sleep until the third hour of the day, I rise at midnight to praise Thee.'" And the other said: "Thus said David before the Holy One, praised be He! 'Sovereign of the universe, am I not pious, whereas all the kings of the east and west sit companies in their glory, my hands are soiled in blood, membraneous-bag and after-birth in order to decide questions pertaining to family life; and moreover, whatever I do, I first consult Mephi-bosheth my teacher, saving to him: Meplu-bosheth my teacher, have I properly convicted? Have I properly acquitted? Have I properly declared pure? Have I properly declared impure? And I do not feel degraded [asking this].'" R. Joshua, the son of Ide, said: "What is the Biblical passage [that refers to this]? It is written (Ps. 119, 46.) And I will speak of thy testimony before kings and will not he ashamed." We are taught that his name (David's teacher) was not Mephi-bosheth but Ish-bosheth. Why was he called Mephi-bosheth? Because he insulted David during Halachic discussions; therefore, [because David humbly accepted these reproaches,] David was rewarded and Kilab came forth from him and R. Jochanan said: "His name was not Kilab but Daniel; why then was he called Kilab? Because he reproached Mephi-bosheth in matters of Halacha, and concerning him (Kilab) Solomon said in his wisdom (Pr. 23, 15.) My son, if thy heart be wise, my heart shall rejoice, even mine. And it is also said (Ib. 27, 11.) Become wise, my son, and cause my heart to rejoice that I may give an answer to him that reproacheth me." Why, did David call himself pious? Is it not written (Ps. 27, 13.) Unless I had to see the goodness of the Lord in the land of life, and we are taught in the name of R. Jose, "Why is the word Lulei (unless) dotted? David said before the Holy One, praised be He! 'Sovereign of the universe, I assuredly trust in Thee, knowing that Thou wilt properly reward the just when the time shall come [in the future world], but I doubt whether I shall have a share in them,' [Hence we infer that David did not consider himself a pious man.]" He was afraid because of the sin, as R. Jacob b. Ide said; for R. Jacob b. Ide raised the following contradictory question: "It is written (Gen. 28, 15.) And behold, I, (God) am with thee, (Jacob), and will keep thee withersoever thou goeth. And it is written (Ib. 32, 8.) And Jacob was greatly afraid and he felt distressed. [Why was he afraid after the Lord promised to be with him?] Jacob said: 'Perhaps there is some cause of sin which will prevent the fulfillment of His promise;' as we have been taught: 'It is said (Ex. 15, 16.) Till thy people pass over, O Lord, till this people pass over, which Thou hast purchased. Till thy people pass over, O Lord: refers to the first entrance, [into the land of Israel]; Till this people pass over which Thou hast purchased; refers to the second entrance [in the days of Ezra]. From this, declared the sages, it can be inferred that Israel was to be brought in [into the land of Israel] during the days of Ezra by the same miracles through which they entered the first time, in the days of Joshua ben Nun, but Israel's sins prevented the fulfillment of this."

[It is written] (Ps. 66:1) A prayer of David, preserve my soul, for I am pious. R. Levi and R. Isaac both explain this passage. One said : "Thus said David before the Holy One, praised be He! 'Sovereign of the universe, am I not pious? Whereas all the kings of the east and west sleep until the third hour of the day, I rise at midnight to praise Thee.'" And the other said : "Thus said David before the Holy One, praised be He! 'Sovereign of the universe, am I not pious, whereas all the kings of the east and west sit companies in their glory, my hands are soiled in blood, membraneous-bag and after-birth in order to decide questions pertaining to family life; and moreover, whatever I do, I first consult Mephi-bosheth my teacher, saving to him : Meplu-bosheth my teacher, have I properly convicted? Have I properly acquitted? Have I properly declared pure? Have I properly declared impure? And I do not feel degraded [asking this].'" R. Joshua, the son of Ide, said : "What is the Biblical passage [that refers to this]? It is written (Ps. 119:46) And I will speak of thy testimony before kings and will not he ashamed." We are taught that his name (David's teacher) was not Mephi-bosheth but Ish-bosheth. Why was he called Mephi-bosheth ? Because he insulted David during Halachic discussions ; therefore, [because David humbly accepted these reproaches,] David was rewarded and Kilab came forth from him and R. Jochanan said: "His name was not Kilab but Daniel ; why then was he called Kilab ? Because he reproached Mephi-bosheth in matters of Halacha, and concerning him (Kilab) Solomon said in his wisdom (Pr. 23, 15.) My son, if thy heart be wise, my heart shall rejoice, even mine. And it is also said (Ib. 27, 11.) Become wise, my son, and cause my heart to rejoice that I may give an answer to him that reproacheth me." Why, did David call himself pious? Is it not written (Ps. 27:13) Unless I had to see the goodness of the Lord in the land of life, and we are taught in the name of R. Jose, "Why is the word Lulei (unless) dotted? David said before the Holy One, praised be He ! 'Sovereign of the universe, I assuredly trust in Thee, knowing that Thou wilt properly reward the just when the time shall come [in the future world], but I doubt whether I shall have a share in them,' [Hence we infer that David did not consider himself a pious man.]" He was afraid because of the sin, as R. Jacob b. Ide said ; for R. Jacob b. Ide raised the following contradictory question: "It is written (Gen. 28:15) And behold, I, (God) am with thee, (Jacob), and will keep thee withersoever thou goeth. And it is written (Ib. 32, 8.) And Jacob was greatly afraid and he felt distressed. [Why was he afraid after the Lord promised to be with him?] Jacob said: 'Perhaps there is some cause of sin which will prevent the fulfillment of His promise;' as we have been taught: 'It is said (Ex. 15:16) Till thy people pass over, O Lord, till this people pass over, which Thou hast purchased. Till thy people pass over, O Lord: refers to the first entrance, [into the land of Israel] ; Till this people pass over which Thou hast purchased; refers to the second entrance [in the days of Ezra]. From this, declared the sages, it can be inferred that Israel was to be brought in [into the land of Israel] during the days of Ezra by the same miracles through which they entered the first time, in the days of Joshua ben Nun, but Israel's sins prevented the fulfillment of this.

(Fol. 14b) R. Juda in the name of Samuel said: "When (King) Solomon ordained the rule for washing hands [before every meal] a heavenly voice came forth and said (Pr. 23, 15.) My son, if thy heart be wise, my heart shall rejoice, and again (Ib. 27, 11.) My son, make my heart glad that I may answer him who approacheth me."

Our Rabbis taught: "It once happened that R. Akiba was confined in a prison and R. Joshua Hagarsi was his attendant. Every day they brought in water with a measure. One day the keeper of the prison finding very much water said to R. Joshua: 'What a lot of water thou hast brought to-day? Dost thou need it to soak the walls of the prison?' He poured out one-half and left the other half. When R. Joshua reached R. Akiba, the latter said to him: 'Joshua, dost thou not know that I am old and my very life depends upon thy life?' R. Joshua then related what had happened. 'Give me water to wash my hands,' said R. Akiba. 'Why,' answered R. Joshua, 'there is barely sufficient water to drink, let alone with which to wash the hands.' Then R. Akiba said to him: 'What am I to do? He who neglects to wash his hands is guilty of a sin involving capital punishment by Heaven. It is better for me that I should die by my own act [from hunger] than to act contrary to the opinion of my associates. It is related that he did not taste anything till they brought him water and he washed his hands. When the sages heard of this incident they said: 'If he was so strict in his old age, how strict must he have been when young? and if so strict in prison [where it was hard to obtain], how much more strict must he have been in his own home?'" R. Juda said in the name of Samuel: "When Solomon ordained the law concerning Erubin and that of washing the hands before meals, a Bath-Kol (heavenly voice) came forth and said My son, if thy heart be wise, my heart shall rejoice, even mine. (Pr. 23, 15). Become wise my son, and cause my heart to rejoice, that I may give an answer to him that reproacheth me (Ib. 27, 11)."

Variantly: "For if you keep, keep, all of this mitzvah": Lest you say: I shall learn (only) this formidable section and leave this simple one, it is, therefore, written (Ibid. 32:47) "For it is not an empty thing from you." Something that you call "empty" is empty only from (i.e., because of) you. What you are calling "empty" is (Ibid.) "your lives" and length of days. Do not say "I have learned the halachoth; that is enough for me." It is, therefore, written "if you keep, keep, all of this mitzvah." Learn all of the mitzvah — midrash (Sifra and Sifrei), halachoth, and aggadoth. And thus is it written (Ibid. 8:3) "to make it known to you that not through bread alone shall a man live": "bread" is midrash. (Ibid.) "but by all that issues from the mouth of the L-rd shall a man live": These are halachoth and aggadoth. And thus is it written (Proverbs 27:11) "Grow wise, my son, and rejoice my heart, and I will answer my shamers in kind," and (Ibid. 23:15) "My son, when your heart becomes wise, then my heart, too, will rejoice." R. Shimon b. Yochai says: This tells me only of his father on earth. Whence do I derive (that this holds true also for) his Father in heaven? From "my heart, too, shall rejoice" — to include his Father in heaven.