Midrasch zu Mischlej 4:22

A Tale of Rabbi Kahana: Rabbi Kahana and his wife were blessed by God with a (only) son, whom they named Saliq. And when the boy was just five years old, Rabbi Kahana seized him with his hand and wished to take him from their home to the House of Study to learn Torah. The boy's mother spoke up and said to [Rabbi Kahana] "where are you taking my boy?" [Rabbi Kahana] replied "we must entrust him to someone who is able to teach him Torah." She responded to him "it would be far better for both of us to die than for for us to witness our son's departure. He must not leave us, neither to study Torah nor to pursue a trade." Her husband replied "quickly, fetch your marriage contract and I will read it and pay what is stipulated in it per the conditions of a divorce settlement." She said to him "what blemish do you see in me that you wish to divorce me. For is it not written: "If a man marries a woman and it happens that she does not find favor in his eyes for he has found something indecent about her, and he will write for her a certificate of divorce..." (Deuteronomy 24:1). Her husband replied and said "there is no greater blemish than your action, for you preventing my son from drinking the Living Waters (i.e., the words of Torah). And "water" is none but Torah. As it is written "all those who are thirsty, come to the waters" (Isaiah 55:1). And it is written "For they are life to those who find them" (Proverbs 4:22). The wife then said "let us make a compromise between you and I." Says he, "how so?" She replied "go to the marketplace and find us an expert rabbi, and offer an agreement for him to teach our son at home for many days and years, and I will attend to him honorably, and [prepare his meals and launder his clothes]." Immediately, the husband ran to the marketplace and found a wise man sitting and tying his tzitzit (tassels) in seven loops. [Rabbi Kahana] said to the [Wise Man] "peace be upon you, Rabbi." The [Wise Man] replied "peace be upon you, my lord." [Rabbi Kahana] asked "what is your name?" The [Wise Man] replied "my name is Eliezer the Small One." [Rabbi Kahana] then asked "do you have a wife and children?" The [Wise Man] replied "indeed, and they are here with me. My wife is the Torah." As it is written "enjoy happiness with a woman you love all the fleeting days of life that have been granted to you under the sun—all your fleeting days. For that alone is what you can get out of life and out of the means you acquire under the sun" (Ecclesiastes 9:9). The Wise Man continued "And the children of my master are my students, they are now men of Torah." And indeed, each person is obligated to teach their child Torah once they reach the age of six or seven. As it is written "This people I formed for Myself so that they will declare My praise." (Isaiah 43:21). [The Hebrew word "this" (זו) contains the numbers six (ו) and seven (ז)]. Immediately, the woman said to the Wise Man "you will teach my son at our home and my son Saliq will not leave the entrance of my home." The Wise Man replied "I accept your proposal." Immediately, Rabbi Kahana wrote an employer's contract for Rabbi Eliezer. And similarly, Rabbi Eliezer wrote an employee's contract for Rabbi Kahana and taught [Rabbi Kahana's] son Saliq. And so it happened that from the day of his birth from his mother's womb, Saliq never once crossed the doorway of his home. Instead, he remained and studied for twenty-five years, until he reached the age of thirty. And Rabbi Kahana paid Rabbi Eliezer the Small one thousand measurements of gold.

Another matter, “as your love is better than wine”—matters of Torah were analogized to water, to oil, to honey, and to milk. To water, “ho, everyone who is thirsty, go to water” (Isaiah 55:1); just as water [extends] from one end of the earth to the other, as it is written: “To the One who spreads the earth over the water” (Psalms 136:6), so too, Torah, [extends] from one end of the earth to the other, as it is stated: “Its measure is longer than the earth” (Job 11:9). Just as water provides life to the world, as it is stated: “A garden spring, a well of living water” (Song of Songs 4:15), so too, Torah provides life to the world, as it is stated: “They are life for those who find them” (Proverbs 4:22), and it is written: “Go, purchase and eat” (Isaiah 55:1).¹³⁵This phrase is interpreted as referring to Torah, and comparing it to food, which sustains life. Just as water is from the heavens, as it is stated: “At the sound of his placement of plenteous water in the heavens” (Jeremiah 10:13), so too, Torah is from the heavens, as it is stated: “That I spoke to you from the heavens” (Exodus 20:19). Just as water [rains down] with thunderous sound, as it is stated: “The voice of the Lord is on the water” (Psalms 29:3), so too, the Torah [was given] with thunderous sound, as it is stated: “It was on the third day when it was morning, there was thunder and lightning” (Exodus 19:16). Just as water restores the soul, as it is stated: “God split the hollow that was in Lehi, [and water emerged from it. He drank, and his spirit returned]” (Judges 15:19), so too, Torah: “The Torah of the Lord is complete, restoring the soul” (Psalms 19:8). Just as water purifies a person from impurity, as it is stated: “I will sprinkle pure water upon you, and you will be purified” (Ezekiel 36:25), so too, Torah purifies the impure from his impurity, as it is stated: “The words of the Lord are pure words” (Psalms 12:7). Just as water purifies the body, as it is stated: “He shall immerse his flesh in water [and become pure]” (Leviticus 14:9), so too, Torah purifies the body, as it is stated: “Your saying is extremely pure” (Psalms 119:140).
Just as water covers the nakedness of the sea, as it is stated: “As the water covers the seabed” (Isaiah 11:9), so too, Torah covers the nakedness of Israel, as it is stated: “Love covers all transgressions” (Proverbs 10:12). ¹³⁶The Torah renders those who engage in it beloved to God. Just as water descends drop by drop but becomes streams upon streams, so too, Torah, a person studies two halakhot today and two tomorrow, until he becomes a flowing stream. Just as water, if a person is not thirsty, it is not pleasant for his body, so too, Torah, if one does not exhaust himself [in its study], it is not pleasant for his body. Just as water forsakes an elevated place and goes to a low place, so too, Torah forsakes one who is arrogant and cleaves to one who is self-effacing. Just as water is not preserved in vessels of silver and gold, but rather, in the lowliest of the vessels, so too, Torah is preserved only in one who renders himself like an earthenware vessel. Just as regarding water, a great man is not ashamed to say to his inferior: ‘Give me water to drink,’ so too, in matters of Torah, a great man is not ashamed to say to his inferior: ‘Teach me one chapter, one matter, one verse, or even one letter.’ Just as water, when a person does not know how to sail on it, he will ultimately capsize, so too, in matters of Torah, if a person does not know how to navigate them and to issue rulings in them, ultimately, he will capsize.
Rabbi Ḥanina of Caesarea said: Just as water is drawn to gardens, orchards, lavatories, and bathhouses, could it be that the same is true of matters of Torah? The verse states: “For the ways of the Lord are straight” (Hosea 14:10). Rabbi Ḥama bar Ukva said: Just as water causes the plants to grow, so too, matters of Torah cause anyone who exerts himself sufficiently in their study to grow.
If so, just as water becomes spoiled and foul in the jug, is the same true regarding matters of Torah? The verse states: “[better than] wine”—just as wine, the longer it ages in the jug it improves, so too matters of Torah, the longer they age in the body of a person, the greater they become. If so, just as water is not recognizable in the body, is the same true regarding matters of Torah? The verse states: “Wine”—just as wine is recognizable in the body, so too, matters of Torah are recognizable in the body. [People] motion, point, and say: ‘This is a Torah scholar.’ If so, just as water does not cause the heart to rejoice, is the same true of matters of Torah? The verse states: “Wine”—just as wine causes the heart to rejoice, as it is stated: “Wine will cause the heart of a person to rejoice” (Psalms 104:15), so too, matters of Torah cause the heart to rejoice, as it is stated: “The precepts of the Lord are upright, causing the heart to rejoice” (Psalms 19:9).
If so, just as wine is sometimes harmful to the head and the body, is the same true regarding matters of Torah? The verse states “oil” (Song of Songs 1:3) just as oil is pleasant for the head and the body, so too, matters of Torah are pleasant for the head and the body, as it is stated: “Your word is a lamp to my feet” (Psalms 119:105). If so, just as oil is bitter at its outset and sweet at its culmination, is the same true regarding matters of Torah? The verse states: “Honey and milk” (Song of Songs 4:11); just as they are sweet, so too, matters of Torah are sweet, as it is stated: “Sweeter than honey” (Psalms 19:11). If so, just as honey has waste,¹³⁷This is a reference to the wax of the honeycomb, and to the elements that are found mixed in with honey before it is purified. is the same true regarding matters of Torah? The verse states: “Milk,” just as milk is pure, so too, matters of Torah are pure, as it is written: “Gold and glass cannot equal it” (Job 28:17). If so, just as milk is bland, is the same true regarding matters of Torah? The verse states: “Honey and milk.” Just as honey and milk when they are mixed do not harm the body, so it is with matters of Torah, as it is stated: “It will be healing for your navel” (Proverbs 3:8), “as they are life for those who find them” (Proverbs 4:22).
Another matter, “as your love is better,” these are the patriarchs; “than wine,” these are the princes.
Alternatively, “as your love is better,” these are the offerings; “than wine,” these are the libations. Rabbi Ḥanina said: Had Moses known how beloved the offerings would be when the Israelites performed that deed,¹³⁸The sin of the Golden Calf. he would have sacrificed all the offerings in the Torah. Instead, he ran to the merit of the patriarchs, as it is stated: “Remember Abraham, Isaac, and Jacob your servants” (Exodus 32:13).
Another matter, “as your love is better,” these are the Jewish people; “than wine [yayin],” these are the gentiles; yod, ten, yod, ten, nun, fifty, the seventy nations,¹³⁹The numerical value of yod is ten and of nun is fifty, such that the numerical value of the word yayin (yod-yod-nun) is seventy, which corresponds to the seventy nations of the world. to teach you that Israel is more beloved to the Holy One blessed be He than all the nations.

Said Rabbi Yochanan: Once I was walking on a path and I came across a man who was collecting firewood. I spoke to him but he did not respond to me. Afterwards he approached me and said "Rabbi, I am dead and not alive", I said to him: "If you are dead - why do you need the firewood?". He responded: "Rabbi, listen carefully to what I am saying to you, when I was alive, my friend and I were doing a sin in my palace and when we came here we were sentenced to punishment by fire, when I gather wood they burn my friend, and when my friend gathers wood they burn me". I asked him: "Till when do you have to endure this punishment?" He told me: "When I came here I left my wife pregnant and I know she is pregnant with a son, therefore, please take caution with him and from the time he is born until he is five years old take him to he house of his rabbi to learn biblical verse (mikrah) because when he can say Barchu Et Hashem HaMevorach then I will be saved from the punishment of Gehenna".

All of the commandment that I command you today (Deuteronomy 8:1): This is what the verse stated (Proverbs 4:22), "They are life to him who finds them, healing for his whole body," [meaning that] anyone who finds words of Torah, finds life. Hence it is written, "They are life to him who finds them." Do not read it as "to him who finds them (lemotsaeihem)," but rather as "to him who expresses them (lemotsieihem)." Another interpretation of "They are life to him who finds them": To him who expresses them orally as is fitting. There is a story about a student of Rabbi Eliezer ben Yaakov who was proficient in learning. From his familiarity with the his learning, he would go over all of his learning from when he entered the bathhouse to when he stood to perspire and when he would bathe. [But he forgot it all] because he did not express it orally. Hence it is written, "They are life to him who finds them," [meaning to him who expresses them]. Another interpretation of "They are life to him who finds them," to others. And a man should not teach words of Torah unless he expresses them as is fit [with their] conclusion and explanation. As so did Moshe say to them, "When you teach Torah, be precise with all of it." Hence it is stated, "All of the commandment that I command you today shall you be careful to fulfill, in order that you shall live." This is what the verse stated (Proverbs 2:1), "My son, if you accept [M]y statements." Rabbi Abba bar Kahana said, "When are you called My son? When you accept My statements. And so [too] is it stated (Deuteronomy 14:1), 'You are children of the Lord, your God.' When are you children? When you [belong] to the Lord, your God, such that you are observing My commandments." Hence is it written, "My son, if you accept [M]y statements." [You will be] "My son if you accept [M]y statements," if you have the merit. Another interpretation: You [should] treasure My Torah like a man who has a pearl. So should you toil in the Torah. Hence is it stated (Proverbs 2:1), "and [M]y commandment you treasure with you." Rabbi Abba bar Kahana said, "[There is a relevant] parable. To what is this comparable? To a man who has a mature daughter and wants to waste her on anyone he finds. My Torah is not like that, but rather [only] if you have a merit will you merit [to have] it, 'and My commandment you treasure with you.'" Rabbi Acha says, "You give yourself good deeds and I will save over [their] goodness for you in the world to come - 'How abundant is Your good that You have in store for those who fear You' (Psalms 31:20)." Another interpretation: You should treasure My Torah, like a man who has a pearl and treasures it. So should you toil in the Torah. Therefore is it stated, "and [M]y commandment you treasure with you."

Beruriah once found a certain disciple who studied in silence (Fol. 54a). Scornfully, she said: "Is it not thus written (II Sam. 23, 5.) Set in order with all and preserved, i.e., If set in order with all, the two hundred and forty-eight members of the body — it will be preserved in the heart." We are taught that R. Eliezer b. Jacob had a disciple who studied in silence, but that after three years he forgot all that he had learned. We are taught that R. Eliezer b. Jacob had a disciple who was judged by God as deserving of being burnt, but the sage said: "Let him live, since he was an attendant to a great man."Samuel said to R. Juda: "Keen scholar, open thy mouth when thou readeth, open thy mouth when thou studieth, so that thou mayeth live long and the Torah will endure with thee; as it is said (Pr. 4, 22.) For they are life unto those that find them, and to the, whole body a healing; read not Lemotza'eihem (that finds them) but read it Lemotzi'eihem (who utters them) with the mouth." Samuel said to R. Juda: "Keen scholar, snatch and eat, snatch and drink for the world which we are to leave is like a wedding banquet [which passes quickly]."' Rab said to R. Hamnuna: "My son, if thou hast means then live according to them, for there is no enjoyment in the grave; and death does not linger, [it may come suddenly]. If thou wilt say 'I shall leave the means for my children.' who will tell thee in the grave? Children of man are like the grass of the meadow; some are blossoming and others are fading."

(Exodus 15:26) "And He said: If pay heed, you shall pay heed": From here it was derived: If a man paid heed to one mitzvah, he is caused to pay heed to many mitzvoth, it being written "If pay heed, you shall pay heed." If a man forgot one mitzvah, he is caused to forget many mitzvoth, viz. (Devarim 8:19) "If forget, you shall forget." "to the voice of the L rd": This refers to the Ten Commandments, which were from Mouth to mouth through the medium of "voices." "and you do what is just in His eyes": These are select aggadoth, which are "heard" in the ears of all men. "and you give ear to His mitzvoth" — Mishnayoth. "and you keep all His statutes" — halachoth. "all of the illness which I placed in Egypt I will not place upon you." But if I do place it upon you — "for I am the L rd who heals you." These are the words of R. Yehoshua. R. Elazar Hamodai says: "hear": I might think that this is optional; it is, therefore, written "you shall hear": It is mandatory and not optional. "you shall pay heed": This is the rule which is the underpinning of Torah. "to the voice of the L rd your G d": We are hereby apprised that if one hears (Torah) from the mouth of his teacher, it is accounted to him as if he stood and paid attendance upon Him who lives and endures forever and ever. "and you do what is just in His eyes": This refers to (integrity) in one's dealings (with others). We are hereby apprised that if one deals faithfully (with others), men take pleasure in him, and it is accounted to him as if he fulfilled the entire Torah. "and you give ear to His mitzvoth" — laws. "and you keep all His statutes" — (those pertaining to) illicit relations. "all of the illness which I placed in Egypt I will not place upon you": And what is the intent of "for I am the L rd who heals you"? The Holy One Blessed be He said to Moses: Tell Israel that the words of Torah which I gave to you are healing for you, are life for you. As it is written (Mishlei 4:22) "for they are life to him who finds them", and (Ibid. 3:8) "It is healing to your navel and marrow to your bones." R. Yitzchak says: If they have no illness, why do they need healing? But (the intent is:) "All of the illness which I placed upon Egypt, I will not place upon you" in this world; (and if I do place it upon you, it is as if I have not placed it upon you) "for I am the L rd who heals you" (in the world to come.) Shimon b. Azzai says: (If it is already written ) "heed," why is it (also) written "you shall heed"? I might think that if one wishes to heed, he is caused to heed later; to forget, he is caused to forget later; it is, therefore, written "heed, you shall heed," "forget, you shall forget." How so? If he wishes to heed, he is caused to heed at once; (if he wishes) to forget, he is caused to forget at once. He was wont to say: If a man wishes to heed, of his volition, he is caused to heed (even) against his volition. To forget, of his volition, he is caused to forget (even) against his volition. "Permission (to exercise one's free will) is given" — (Mishlei 3:34) "If (men would be) scoffers, He will (enable them to) scoff; and to (men who would be) humble, He will grant (them the) grace (to be so)." Others say (homiletically, on Exodus 22:25): "If chavol, tachbol" — If you cause (one) injury, you shall suffer (many) injuries.

R. Yehudah says: An exemplary Torah scholar is like a sponge, which soaks up everything. One second to him is like a cotton wad which soaks up only what he needs — one who says "What my teacher taught me is enough for me." R. Shimon b. Yochai says: It is written (Proverbs 5:15) "Drink water (i.e., Torah) from borecha": from him (a Torah sage [though not necessarily a great one]) who is with you in your city ("be'ircha," like "borecha"), and afterwards from afar. And thus is it written (Ibid. 31:14) "She ('the woman of valor') was like the merchant's ships, bringing her bread (Torah) from afar." R. Shimon b. Menassia says: Drink water from borecha," from the waters (i.e., Torah) of borecha ("your Creator"); and do not drink "sullied" waters, lest you be drawn after the words of the heretics. R. Akiva says: It is written: "Drink waters from your pit." A pit, in the beginning, is unable to supply a drop of water of its own, containing, as it does, only what is put into it. So, a Torah scholar, in the beginning, has learned and reviewed only what his teacher has taught him. (Ibid.) "and flowing waters from your well": Just as a well flows living waters from all of its sides, so, disciples come and learn from him (the "flowing" Torah scholar). And thus is it written (Ibid. 16) "Your fountains will spread abroad." Words of Torah are compared to water. Just as water is life for the world, so, words of Torah, as it is written (Ibid. 4:22) "For they are life to those who find them, and healing to all of his flesh." And just as water raises a man from his uncleanliness, so, words of Torah raise a man from uncleanliness to cleanliness, as it is written (Psalms 19:10) "The fear of the L-rd is pure." And just as water restores a man's soul, so, words of Torah restore a man's soul from the path of evil to that of good, viz. (Ibid. 8) "The Torah of the L-rd is whole, restoring the soul." And just as water is free for the world, so words of Torah are free for the world, viz. (Isaiah 55:1) "Ho! all who thirst, go to the waters!" — But perhaps, just as water has no value, so Torah has no value; it is, therefore, written (Proverbs 3:15) "It is more precious than pearls, and all of your desires cannot be compared to it."

Variantly: R. Bana'ah says: If you learn words of Torah for their own sake, they are "life" for you, as it is written (Proverbs 4:22) "For they are life to him who finds them, and to all of his flesh healing; and if not, they kill you, as it is written "My taking (i.e., Torah) ya'arof as the rain," arifah" being killing, viz. (Devarim 21:4) "And they shall break (ve'arfu) there the neck of the heifer in the river-bed." And it is written (Proverbs 7:26) "For she (Torah) has taken many lives; the number of its victims is legion."