Midrash for Job 8:7

R. Elazar b. Zadok said: "To what are the righteous compared in this world? Unto the tree whose trunk grows on a clean spot, while some of its branches extend over an unclean spot. When those branches are cut off, it is thus found that the entire tree will be on a clean spot. So also is the case with the righteous. The Holy One, praised be He, causes affliction to be brought upon the righteous in this world, so that they should be able to inherit the world to come, as it is said (Job. 8, 7) And thy beginning will have been small; because thy latter end will grow up greatly. And unto what are the wicked compared in this world? Unto a tree whose trunk stands on an unclean spot, while some of its branches extend over a clean spot; in which case, if these branches are cut off the entire tree would stand on an unclean spot. So also does the Holy One, praised be He! extend wealth unto the wicked in this world so that He may drive them into despair and lower them down into the last compartment of Gehenna; as it is said (Pr. 14, 12) There is many a way which seemeth even before a man! but its way leads unto death."

(Deut. 7:12:) “And it shall come to pass if you heed [these statutes].” What is written above the matter (in Deut. 7:7)? “It is not because you are the most numerous of all the peoples [that the Lord desired you and chose you. Rather you are the least of all the peoples].” It is not because you are the most numerous of all the nations,” and it was not because you fulfilled more commandments than they; for the nations do more commandments that they were not commanded than you, and they magnify My name more than you. Thus it is stated (in Mal. 1:11-12), “For from the rising of the sun until its setting My name is great among the nations, [and in every place incense is offered to My name, even a pure oblation; for My name is great among the nations]…. But you desecrate it when you say the table of the Lord is defiled, and its special food is treated with scorn [like ordinary] food.” (Deut. 7:7:) “Rather you were the least of all the peoples.” Rather, because you diminish yourselves for Me, therefore I love you.’ And so it says (in Mal. 1:2-3), “’I have loved you,’ says the Lord …. ‘But I have hated Esau….’” It also says (in Hos. 14:5), “I will heal their veering and love them voluntarily….” My soul has volunteered to love them, even though they were not worthy; and so it says (in Deut. 7:8), “Because the Lord loves you […].” It is written (in Is. 2:2), “And it shall come to pass that in the latter days the mountain of the house of the Lord shall be established as the highest of the mountains….” This text is related (to Job 8:7), “Though your beginning was trifling (rt.: ts'r), [your end shall greatly flourish].” [This verse is here] to teach you that everyone who is troubled (rt.: ts'r) from his beginning will have it well at his end. You have no one who was more troubled (rt.: ts'r) than Abraham, who was cast into a fiery furnace and went into exile from his ancestral home. Moreover, sixteen kings pursued him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest, as stated (Gen. 24:1), “Now Abraham was old, advanced in years, and the Lord blessed [Abraham in all things].” So too was Isaac troubled (rt.: ts'r) in his youth, for the Philistines were jealous of him, [as stated] (in Gen. 26:16), “And Abimelech said unto Isaac, ‘Go away from us, [for you have become have become too powerful for us].’” But in the end they begged him [for mercy], as stated (in vs. 27-28), “And Isaac said unto them, ‘Why have you come unto me…?’ And they said, ‘We have clearly seen….’” Jacob also was troubled (rt.: ts'r) in his youth, as stated (in Ps. 129:1), “’They have harassed me greatly from my youth,’ let Israel now say.” While he was in his mother’s belly, Esau sought to kill him, as stated (in Gen. 25:22), “But the children struggled [within her].” [Moreover,] when he received the blessings (according to Gen. 27:41), “Then Esau hated Jacob …, and Esau said in his heart, ‘Let the days of mourning for my father come, [and I will kill my brother Jacob]’.” So he fled to Laban and was troubled (rt.: ts'r) over his daughters, and after that Laban sought to kill him, as stated (in Deut. 26:5), “An Aramean would have destroyed my ancestor.”⁹This is required sense by the midrash. A more usual translation would read: A WANDERING ARAMEAN WAS MY ANCESTOR. He went away from him and encountered Esau, as stated (in Gen. 33:1), “Now Jacob raised his eyes and saw Esau coming….” There came upon him the trouble over Dinah, the trouble over Rachel and the trouble over Joseph. But in the end he had rest, [as stated] (in Gen. 47:12), “And Joseph sustained his father [and his brothers]….” Ergo (in Job 8:7), “Though your beginning was trifling (rt.: ts'r), your end shall greatly flourish.” Another interpretation (of Is. 2:2), “the mountain of the house of the Lord shall be established as the highest of the mountains… and Mount Tabor shall become very tall.” A parable: To what is the matter comparable? To the palace¹⁰Palterin. Gk.: praitorion; Lat. praetorium. children of a king. They went down from the city and killed lions, tigers, and bears in the forest. Then they brought them and hung them opposite the city gate, so that all the people in the city were amazed from those lions. The Holy One, blessed be he, did so with Sisera. [When] Sisera came against Israel on Mount Tabor; (according to Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.”¹¹Cf. Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. All began to be amazed, for there had never been an event like this, when the stars came down from the heavens to make war with flesh and blood. The Holy One, blessed be He, said, “In this world the stars have fought on your behalf, but in the world to come (according to Zech. 14:3-4), ‘Then the Lord will come forth and fight with those nations [as when He fights in the day of battle]. And His feet shall stand in that day [upon the Mount of Olives]….’ And [so on through] all that section (of Zechariah).” Then everyone will see and point Him out with the finger, as stated (in Is. 25:9), “In that day they shall say, ‘See, this is our God; [we waited for Him, and He delivered us. This is the Lord; we waited for Him. Let us rejoice and be glad in His salvation].’”

Another matter, “by the fragrance of your good oils,” Rabbi Aḥa [said] in the name of Rabbi Tanḥum ben Rabbi Ḥiyya: There are two oils, the oil of priesthood and the oil of kingship.¹⁴³The plural term oils in the verse refers to these two positions. Kings and High Priests were anointed with special oil during their inaugurations. The Rabbis say: There are two Torahs, the written Torah and the Oral Torah.
Rabbi Yudan said: “Your name is like poured oil [shemen],” oil improves on anyone who engages in the greatness [shamna] of the Torah. This is [consistent with another] opinion of Rabbi Yudan, who said: “The yoke will be broken due to the oil” (Isaiah 10:27). The yoke of Sennacheribwas broken due to Hezekiah and his associates, who were engaged in the greatness of Torah.
Another matter, “your name is like poured oil,” just as this oil is bitter at its outset and sweet at its culmination, so too, “your beginning may be small, but your end will soar very high” (Job 8:7). Just as this oil improves only by means of crushing, so too, Israel repents only by means of crushing. Just as this oil does not mix with other liquids, so too, Israel, does not intermingle with the nations of the world, as it is written: “You shall not marry them” (Deuteronomy 7:3). Just as this oil, a full cup does not cause a drip like other liquids, so too, matters of Torah do not dislodge matters of cynicism.¹⁴⁴If a drop of oil falls into a full cup of a different liquid, since the oil floats to the top, it is the oil that overflows rather than the other liquid. Similarly, if one’s heart is full of cynicism and one hears words of Torah, the Torah will not penetrate (Midrash HaMevoar). Just as this oil, when you have a cupful of oil in your hand and a drop of water falls into it, a corresponding drop of oil is dislodged, so too, if a matter of Torah enters the heart a corresponding matter of cynicism is dislodged, and if a matter of cynicism enters the heart,¹⁴⁵This is the case if one’s heart has some cynicism, but is not saturated with cynicism. a corresponding matter of Torah is dislodged. Just as this oil brings light to the world, so too, Israel is light for the world, as it is stated: “The nations will walk by your light” (Isaiah 60:3). Just as this oil is superior to all liquids, so too, Israel is superior to all nations, as it is stated: “The Lord your God will place you supreme” (Deuteronomy 28:1). Just as oil does not produce a sound,¹⁴⁶When poured from one vessel to another. so too, Israel does not produce a sound in this world.¹⁴⁷They do not respond to those who antagonize them, but rather, accept in silence. But regarding the World to Come it is written: “You will be brought down and you will speak from the ground” (Isaiah 29:4).¹⁴⁸This will culminate “with thunder and with earthquake and great noise, storm and tempest and the flame of a consuming fire” (Isaiah 29:6).

It is written (in Is. 2:2): AND IT SHALL COME TO PASS THAT IN THE LATTER DAYS THE MOUNTAIN OF THE HOUSE OF THE LORD SHALL BE ESTABLISHED <AS THE HIGHEST OF THE MOUNTAINS>…. This text is related (to Job 8:7): THOUGH YOUR BEGINNING WAS TRIFLING (rt.: Ts'R), <YOUR END SHALL GREATLY FLOURISH>. <This verse is here> to teach you that everyone who is troubled (rt.: Ts'R) from his beginning has rest at his end. You have no one who was more troubled (rt.: Ts'R) than Abraham, who was cast into a fiery furnace and went into exile from his ancestral home. Moreover, sixteen kings oppressed him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest. (Gen. 24:1) NOW ABRAHAM WAS OLD, ADVANCED IN YEARS, AND THE LORD BLESSED ABRAHAM <IN ALL THINGS>. Isaac was troubled (rt.: Ts'R) in his youth, for the Philistines were jealous of him, [as stated] (in Gen. 26:16): AND ABIMELECH SAID UNTO ISAAC: GO AWAY FROM US, FOR YOU HAVE BECOME HAVE BECOME TOO POWERFUL FOR US. In the end they begged him for mercy, [as stated] (in vs. 27): AND ISAAC SAID UNTO THEM: WHY HAVE YOU COME UNTO ME…. Jacob also was troubled (rt.: Ts'R) in his youth, as stated (in Ps. 129:1): THEY HAVE HARASSED ME GREATLY FROM MY YOUTH, LET ISRAEL NOW SAY. While he was in his mothers belly, Esau wanted to kill him, as stated (in Gen. 25:22): BUT THE CHILDREN STRUGGLED WITHIN HER…. [Moreover, when he received the blessings, (according to Gen. 27:41:) THEN ESAU HATED JACOB …, AND ESAU SAID IN HIS HEART: <LET THE DAYS OF MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. So he fled to Laban and was troubled (rt.: Ts'R) over his daughter, and after that Laban wanted to kill him, as stated (in Deut. 26:5): AN ARAMEAN WOULD HAVE DESTROYED MY ANCESTOR.¹³This is required sense by the midrash. A more usual translation would read: A WANDERING ARAMEAN WAS MY ANCESTOR. He went away from him and encountered Esau, as stated (in Gen. 33:1): NOW JACOB RAISED HIS EYES AND SAW ESAU COMING…. There came upon him the trouble over Dinah and the trouble over Joseph. Yet in the end he had rest, [as stated] (in Gen. 47:12): AND JOSEPH SUSTAINED HIS FATHER <AND HIS BROTHERS>…. Ergo (in Job 8:7): THOUGH YOUR BEGINNING WAS TRIFLING (rt.: Ts'R), <YOUR END SHALL GREATLY FLOURISH>.

And Abraham took another wife (Gen. 25:1). Scripture states elsewhere: Though thy beginning was small, yet thy end shall greatly increase (Job 8:7). This verse alludes to Moses. R. Samuel the son of Nahman explained it as follows: For seven days the Holy One, blessed be He, endeavored to persuade Moses, from the midst of the burning bush, (to fulfill his duty), but he tried to avoid it, as it is said:: O Lord, send, I pray Thee, by the hand of him Thou wilt send (Exod. 4:13), and it is written: O Lord, I am not a man of words (ibid., v. 10), and it states elsewhere: And Moses hid his face (ibid. 3:6). Yet thy end shall greatly increase (Job 8:7). This verse refers to him, since it is written: The likeness of the Lord doth he behold (Num. 12:8). R. Simeon the son of Yohai was of the opinion that Moses beheld the likeness of the Holy One, blessed be he, as soon as the Holy One spoke to him out of the burning bush.

Since he was one hundred years old when he begot his son, the words Though thy beginning is small refer to Abraham. And the words For thy end shall greatly increase (Job 8:7) also refer to him, for after he remarried he bore many sons.

This is what Scripture says: "Your oils yield a sweet fragrance" (Songs 1:3) the sages say: "there are five things that are metaphors for Torah: water, and wine, and honey, and milk, and oil. Water, as it says: "Ho, all who are thirsty, go to water" (Isaiah 55:1). Wine, as it says: "Come, eat my food, and drink the wine that I have mixed" (Proverbs 9:5). Honey and milk, as it says: "Honey and milk under your tongue" (Songs 4:11). Oil, form where? " Your name is like finest oil" (Songs 1:3). Just as like with oil, which begins bitter and ends sweet, so too the words of Torah: a person suffers in the beginning, but in the end it is sweet for them, as it is written "Though your beginning be constricted/painful, in the end you will grow very great" (Job 8:7). Another interpretation: just as oil lives forever (never spoils) so too the words of Torah never spoil. Just as oil gives light to the world so too the words of Torah give light to the world. Another interpretation: just as oil does not mix with other liquids, so too Israel cannot mix with idolaters. From where do we get this? Because it is written "I have separated you from the [other] peoples to be mine!" (Lev. 20:26). Another interpretation: Just as oil, even if you put it in many different liquids, it comes on top, so too Israel are higher than the idolaters, just as it is written "" (Deut. 28:1). Another interpretation: "and it will be, if you hear" (Deut. 11:13) - Rabbi Yehoshua of Sikhnin says, in the name of Rabbi Levi: the Holy Blessed One said - if you (singular) listen to My mitzvot, I will listen to your (singular) prayers. Another interpretation: Rabbi Yehoshua says, in the name of Rabbi Nachman - everyone who comes to the synagogue and listens to words of Torah will merit to sit among sages in the world to come, as it is written "A ear that listens the directions of life will dwell among sages" (Prov. 15:31).

Another comment on why she was called Keturah: Her deeds were as pleasant as the fragrance of incense (ketar). And she bore him Zimran, and Jokshan, and Medan, etc. (ibid. 25:2). Therefore Scripture says: Though thy beginning was small, yet thy end shall greatly increase (Job 8:7). The Holy One, blessed be He, proclaimed: The righteous beget good and wicked sons in this world, but in the world-to-come all of them shall be righteous and shall inherit the land forever (Isa. 60:2). And it says also: The smallest shall become a thousand, and the least a mighty nation; I, the Lord, will hasten it in its time (ibid., v. 22). And so may it be.

(Gen. 25:1:) THEN ABRAHAM TOOK AN ADDITIONAL³⁹Again the translation of the verse has been changed to fit the midrashic context. WIFE. This text is related (to Job 8:7): THOUGH YOUR BEGINNING WAS TRIFLING, YOUR END SHALL GREATLY FLOURISH. R. Simeon ben Laqish said in the name of R. Eleazar: You learn from here that an addition of the Holy One is more than the original.⁴⁰Below, 7:20; see Gen. R. 61:4. Abraham had previously sired no one but Isaac. When the Holy One made an addition for him, he made his addition < even > more, as stated (in Gen. 25:2): AND SHE BORE HIM < ZIMRAN, JOKSHAN, MEDAN, MIDIAN, ISHBAK, AND SHUAH >. Thus you find in the case of the first Adam that when < Eve > gave birth, she bore Cain (Gen. 4:1). Then afterwards (in Gen. 4:2): AND IN ADDITION SHE BORE < HIS BROTHER ABEL >. And so you find in the case of Rachel that she bore Joseph and said (in Gen. 30:24): MAY THE LORD ADD ANOTHER SON FOR ME. He added Benjamin for her and his twin sister. Where is it shown to be so? Here (in Gen. 35:17), < where > "This is a son for you" is not written, but FOR THIS ALSO IS A SON FOR YOU. And so you find in the case of King Hezekiah, all the days of his reign were fourteen years; but when the Holy One made an addition for him, he added fifteen years. (Is. 38:5; cf. II Kings 20:6:) SEE, I AM ADDING [FIFTEEN YEARS] TO YOUR LIFE. Now when the prophets saw that an addition of the Holy One was more than the original, they began to bless Israel with an addition. Moses said (in Deut. 1:11): MAY THE LORD [GOD OF YOUR ANCESTORS] ADD TO YOUR NUMBERS A THOUSAND TIMES [MORE THAN YOU ARE]…. David said (in Ps. 115:14): MAY THE LORD ADD TO YOUR NUMBERS. Also in the world to come the Holy One has procured an addition (rt.: YSP) for his people, as stated (in Is. 11:11): AND IT SHALL COME TO PASS IN THAT DAY, THE LORD WILL EXTEND (rt.: YSP) HIS HAND A SECOND TIME < TO PROCURE THE REST OF HIS PEOPLE >.

THE VISION OF JACOB AT BETHEL
"BETTER is the end of a thing than the beginning thereof" (Eccles. 7:8). The first blessings wherewith Isaac blessed Jacob were concerning the dews of heaven, and concerning the corn of the earth, as it is said, "And God give thee of the dew of heaven, and of the fatness of the earth" (Gen. 27:28). The final blessings were the blessings of the foundation of the world, and in them there is no (interruption), either in this world or in the world to come, as it is said, "And God Almighty bless thee" (Gen. 28:3). And he further added unto him the blessing of Abraham, || as it is said, "And may he give thee the blessing of Abraham, to thee and to thy seed with thee" (Gen. 28:4). Therefore (say): "Better is the end of a thing than the beginning thereof" (Eccles. 7:8). "Better is the patient in spirit than the proud in spirit" (ibid.). "Better is the patient in spirit"—this (saying) is applicable to our father Jacob, for every day he was patient in spirit, and he spake all kinds of words of entreaty. (The words) "than the proud in spirit" (ibid.) refer to the wicked Esau, because every day he was eating the flesh of that which he had hunted. Owing to his pride he did not give any of his food to Jacob. Once he went out to hunt but he did not meet with any success. He saw Jacob eating lentil food, and he desired this in his heart, and he said to him: "Let me gulp down, I pray thee, some of that red pottage" (Gen. 25:30). Jacob said to him: Thou camest forth red at thy birth from thy mother; (now) thou dost desire to eat (this) red food; therefore he called his name "Edom" (red), as it is said, "And Esau said to Jacob" (ibid.).