Midrash sobre Génesis 4:12

(Lev. 25:14:) “When you sell property to your kinsman.” This text is related (to Prov. 28:22), “An evil-eyed person moves quickly after wealth, [and he does not know that loss will come to him].” This verse speaks about many people. “An evil-eyed person moves quickly after wealth.” This was Cain. The Holy One, blessed be He, said, “You moved quickly to inherit the world. By your life, you shall have a loss [in the matter].” Ergo (in Prov. 28:22), “and he does not know that loss will come to him.” And what happened to him? That he wandered about the world, as stated (in Gen. 4:12), “you shall become a ceaseless wanderer on the earth.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This was Ephron the Hittite.¹See Tanh. (Buber), Exod. 6:5; and the parallels listed there; and Tanh. (Buber), Deut. 4:4. When Abraham's wife Sarah died, Abraham went to Ephron for him to sell him the cave. Ephron said to him, “Give me its price.” He said to him (in Gen. 23:15), “What is a piece of land worth four hundred shekels of silver between you and me?” Abraham began piling up the silver for Ephron, as stated (in Gen. 23:16), “So Abraham heeded Ephron, and Abraham weighed out […].” Ben Ma'ma said, “Although R. Hanina has said, ‘All the shekels in the Torah are sela'im,’ these [shekels] are an exception, since they are centenaria.²The word is Latin. One centenarium was worth 100,000 sesterces. According to a fourth-century inscription of northern Africa, a centenarium was a hundred pieces (e.g., of gold). See A. Souter, A Glossary of Later Latin to 600 A.D. (Oxford: Clarendon, 1957). [So it was] four hundred centenaria [that] Abraham piled up before Ephron.” When Ephron saw the silver, he moved quickly and hastily, as stated (in Gen. 23:6), “bury your dead in the choicest of our tombs.” The Holy One, blessed be He, said to him, “You have moved quickly after money. By your life, you shall have a loss in the matter.” And what was his loss? R. Judah bar Shallum the Levite said, “Every [mention of] Ephron which is written here [in Scripture], before he took the silver from Abraham, is written plene as 'prwn (i.e., with the vowel o represented by the Hebrew consonant w); but this [usage] (in Gen. 23:16) is deficient (hsr), ‘and Abraham weighed out the silver for Ephron ('prn). It is written with the w missing (hsr).” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This is the one who lends at interest, because he is anxious to become wealthy. He lends in order to receive interest from the borrower and becomes wealthy from the interest. But a curse is given through his riches, as stated (ibid., cont.), “and he does not know that loss will come to him.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This represents those who engage in business in the sabbatical year, in that they move quickly to become rich. They do not observe the sabbatical year, and think they will become rich. The Holy One, blessed be He, said to them, “By your life, you shall have a loss in the matter.” Since he did not observe the sabbatical year, the curse began entering into his money, and he sells [all that he had]. What is written above the matter (in Lev. 25:2), “the land shall observe a Sabbath for the Lord.” And after that it is written (in vs. 14), “When you sell property.” R. Eleazar Haqappar said, “It is written (in Cant. 5:15), ‘His legs are pillars of marble, set upon sockets of fine gold.’ This column has a capital above and a pedestal³Gk.: basis. below.”⁴See Lev. R. 25:8. R. Samuel ben Guriah said, “You have no section in the Torah which does not have a capital above and a pedestal below.⁵The parallel in Lev. R. 25:8 explains that each section can be expounded with reference to what precedes and follows it. What is written above of the matter (in Lev. 25:1-2)? ‘Then the Lord spoke unto Moses on Mount Sinai, saying, “Speak unto the Children of Israel [….] ‘the land shall observe [a Sabbath for the Lord].’”’ Then after that [comes] the section on the jubilee (in vs. 8), ‘And you shall count seven [Sabbaths of years].’ If one has not observed the sabbatical year and the jubilee, or [even] one of them, in the end, I will make it that he will sell his land, [as stated] (in vs. 14), ‘When you sell property to your kinsman.’⁶T’Arakh. 5:9; below, 9:8. [If] he repents, [all] is well; but if not, he will end up selling his field, as stated (in vs. 25), ‘When your relative becomes poor and sells some of his property.’ [If] he repents, that is preferable; but if not, he will end up selling his house, as stated (in vs. 29), ‘And when someone sells a dwelling house.’ [If] he repents, that is preferable; but if not, he will end up going around [begging] at doorways, as stated (in vs. 35), ‘And when your relative becomes poor [… you shall maintain him as a foreigner and sojourner and let him live near you].’ [If] he repents, that is preferable; but if not, he will end up being sold to you, as stated (in vs. 39), ‘And when your relative becomes poor] near you and is sold to you.’ [If] he repents, that is preferable; but if not, he will end up being sold to the gentiles, as stated (in vs. 47), ‘And when a foreigner and a sojourner near you becomes wealthy, [while your relative near him becomes poor and is sold to a sojourning foreigner near you….].’ Now it is not merely the individual himself [at issue here], but that person and all Israel; for so you find in the days of Jeremiah, because they profaned the sabbatical year, they were sold to the gentiles, as stated (in II Chron. 36:17-18), ‘So He brought up the king of the Chaldeans upon them [….] And all the vessels of the house of God […] and the treasures of the house of the Lord […].’ Behold the case of [all] Israel.” The Holy One, blessed be He, said to Moses, “See how they will be sold to the gentiles because they profaned the sabbatical year.” He said to him, “Master of the world, did You not say this (in Lev. 25:35), ‘And when your relative becomes poor, and his strength fails near you, [you shall maintain him as a foreigner and sojourner and let him live near you]?’ Fulfill what You said to them and called them, ‘My relatives (ah) and friends,’ as stated (in Ps. 122:8), ‘For the sake of My relatives (ah) and friends’: (Lev. 25:35:) ‘And when your relative becomes poor, and his strength fails near you,’ [i.e.,] when their strength fails before Nebuchadnezzar, the Divine Presence, as it were, will be with them. It is so stated (in Is. 43:14), ‘for your sake I have sent to Babylon.’ (Lev. 25:35, cont.:) ‘You shall maintain (literally, hold on to) him.’ Hold them (i.e., Israel), lest they perish. But how? (Lev. 25:35, cont.:) ‘As a foreigner and sojourner and let him live near you.’ Although they became foreigners and sojourners in Babylon, if You do not give them grace, they will perish, [so just] ‘let him live near You.’” The Holy One, blessed be He, said to him, “Because of their sins I have sold My house to the Chaldeans.” It is so stated (in Lev. 25:29), “And when someone sells a dwelling house.” This is the house of the Holy One, blessed be He, as stated (in Ps. 132:13), “For the Lord has chosen Zion; he has desired it for His dwelling.” And what happened [to it]? (II Kings 25:9 = Jer. 52:13:) And he burned the house of the Lord [...].” (Lev. 25:29, cont.:) “A walled city.” This is the city of the Holy One, blessed be He, as stated] (in II Chron. 36:19), “and they broke down the wall of Jerusalem […].” That is what the Holy One, blessed be He, says (in Lev. 25:47), “And when a foreigner and a sojourner [near you] becomes wealthy.” This wealthy foreigner is Nebuchadnezzar, and this sojourner is the Median Empire. (Ibid., cont.:) “And is sold to a sojourning foreigner.” This [sojourning foreigner] is the Greek Empire. (Ibid., cont.:) “Or to a foreigner's family.” This is the Edomite Empire (i.e., Rome). Moses said to the Holy One, blessed be He, “Master of the world, why were they sold to these empires?” He said to him, “Because they profaned the sabbatical year.” It is so stated (in II Chron. 36:20–21), “Then he carried off unto Babylon those left from the sword,” and the end of the Scripture is “[until the land made up] its Sabbaths; as long as it lay desolate, it observed Sabbath, to fulfill seventy years.” Therefore the Holy One, blessed be He, said to Moses at the end of all of these sections, “Is it your wish that they do not go into exile? [Then] warn them concerning the sabbatical years and the jubilees.” That is what He has said at the end of all the sections (in Lev. 26:2), “You shall observe My Sabbaths and reverence My sanctuary. I am the Lord.” What is the meaning of “I am the Lord?” I am the one who is going to give you a good reward, if you observe them; but if not, I am going to exact retribution from them through the Empires. Therefore, say to them to be careful about the sabbatical year. Thus it is stated (in Lev. 25:2), “the land shall observe a Sabbath for the Lord,” so that they do not attain [the punishments in] those sections written below (in Lev. 26:14-45). (Lev. 25:14:) “When you sell property to your kinsman or buy from your neighbor's hand, do not deceive.” [Thus] you shall not deceive one another. The Holy One, blessed be He, said, “For I also sold the whole world to Abraham and did not deceive him. He [then went back and sold it to Me,” as stated (Genesis 14:19), “the Buyer⁷Qoneh. A more traditional rendering of this word here would be MAKER. of heaven and earth.” When? When Abraham observed the commandments of the Holy One, blessed be He. Before the Torah was given to Israel, our father Abraham kept it [and observed all the commandments that are in the Torah]. R. Samuel bar Nahman said in the name of R. Alexandra, “Abraham even observed the [rabbinic precept of] eruvim of cooked foods.”⁸See Tanh. (Buber), Gen. 3:1, and the notes there. Thus it is stated (in Gen. 26:5), “Because ('qb 'shr) Abraham heeded [My voice and kept My charge: My commandments, My statutes, and My Torahs].” What is the meaning of 'qb?⁹Gen. R. 95:3; Cant. R. 5:16:1; PR 21:12; cf. Ned. 32a. R. Simeon ben Laqish said, “At the age of three years Abraham recognized the Holy One, blessed be He.”¹⁰So also Numb. R. 18:21. According to other traditions Abraham recognized his creator at the age of forty-eight (Gen. R. 30:8; 46:2; Cant. R. 5:16:1), at the age of fifty (PR 21:12), or at the age of one (Gen. R. 95:3). How is this shown? 'Qb is a number. (I.e., 'ayin) is seventy, q (i.e., qof) is one hundred, [and] b (i.e., bet) is two, for a total of one hundred seventy-two. Now (according to Gen. 25:7) Abraham lived one hundred seventy-five [years]. Deduct from them. [The result is] three, when he was little. Ergo, at the age of three years Abraham recognized the Holy One, blessed be He. When the Holy One, blessed be He, saw how Abraham loved the commandments, He began buying heavenly and earthly [places] for him, as stated (in Gen. 14:19), “Blessed be Abram of God most high, Buyer of heaven and earth.” So also it says (Gen. 13:15), “For all the land (or earth) which you see, to you I will give it.” The Holy One, blessed be He, said, “All the world is wholly Mine; and I bought it for Abraham, because he has observed My commandments. But you, through your sins, have caused him to be [like] an alien who rents a house from its owners, for so Jeremiah has said (in Jer. 14:8), ‘why are you like a foreigner in the land […]?’ When you sinned before Me, I sold you, as stated (in Ps. 44:13), ‘You shall sell Your people for no money […].’ For that reason, if someone has to sell a house, a field, or [some] article, you shall not deceive one another.” It is therefore written (in Lev. 25:14), “shall not deceive his brother.” (Lev. 25:15-18:) “According to the years after the jubilee […]. According to the multitude of years, you shall increase […]. A man shall not deceive his brother […]. So you shall carry out my statutes and judgements.” The Holy One, blessed be He, said to Israel, “Just as I sold my people and returned again to reinstate them, as stated (Jer. 3:14), ‘”Turn back, faithless children,” says the Lord; “for I am a master to you.”’ It is also written (in Is. 52:3), ‘For thus says the Lord, “You were sold for free, and you shall be redeemed for no money.”’ So too you should not sell the land absolutely, as stated (in Lev. 25:23), ‘[it] shall not be sold permanently.’ The Land [of Israel] is dear to me because I have made it holier than all the [other] lands in the world.” You yourself know, when the Land of Israel was distributed to the tribes, it did not pass from tribe to tribe. Rather [it was distributed] to each tribe separately. You yourself know. Look at how many lawsuits the daughters of Zelophehad brought, so that their inheritance would not pass from one tribe to another. Moreover the Holy One, blessed be He, conceded to their words, as stated (in Numb. 27:7), “The daughters of Zelophehad speak what is right.” (Numb. 36:9:) “Thus no inheritance shall be transferred from one tribe to another.” Therefore, if a redeemer is found for it, fine; but if not, whoever buys it acquires it until the jubilee. Then on the jubilee he releases it. Thus it is stated (in Lev. 25:41), “Then he shall depart from you, he and his children with him and he shall return to his family.” The Holy One, blessed be He, said to Israel, “When the year of the redemption draws near, I will redeem you, as stated (in Is. 63:4), ‘For a day of vengeance was in My heart, but there came My year of redemption.’”

(Lev. 25:1:) THEN THE LORD SPOKE UNTO MOSES ON MOUNT SINAI, SAYING. This text is related (to Prov. 28:22): AN EVIL-EYED PERSON MOVES QUICKLY AFTER WEALTH, [AND HE DOES NOT KNOW THAT POVERTY WILL COME TO HIM]. This verse speaks about a lot of Adam's children: {about Cain, about Ephron, and about one who lends at interest}.¹Tanh., Lev. 9:1. [AN EVIL-EYED PERSON MOVES QUICKLY AFTER WEALTH. This was Cain, since he killed his brother so that he would inherit the world for himself. Ergo (in Prov. 28:22): AN EVIL-EYED PERSON MOVES QUICKLY AFTER WEALTH.] The Holy One said: You moved quickly to become rich and inherit the world. By your life, you shall have a loss in the matter. Ergo (in Prov. 28:22): AND HE DOES NOT KNOW THAT POVERTY WILL COME TO HIM. And what happened to him? That he wandered about the world, as stated (in Gen. 4:12): YOU SHALL BECOME A CEASELESS WANDERER ON THE EARTH. Ergo (in Prov. 28:22): AN EVIL-EYED PERSON MOVES QUICKLY AFTER WEALTH: This is Cain.

Rabbi Shmuel bar Naḥmani interpreted the verses as referring to David: “The sons of Shela, son of Judah: Er, father of [avi] Lekha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Lekha. “And Lada, father of [avi] Maresha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Maresha. “And the families of the house of those who wrought fine linen,” – this is David, who was engaged [in preparing] the Tabernacle curtain.⁶⁴Which was woven from linen. David prepared various materials for the construction of the Temple. That is what is written: “Elḥanan [son of Yarei Oregim the Bethlehemite] slew [Goliath the Gitite]” (II Samuel 21:19) – this is David, to whom the Holy One blessed be He was gracious;⁶⁵Elḥanan may be interpreted as the two words El ḥanan, God was gracious. “son of Yarei” – a son who was growing up in the forest [ya’ar]; “Oregim,” as he was engaged [in preparing] the curtain.⁶⁶Oregim means weavers. Alternatively, “Oregim,” they would raise halakhot before him, and he would weave them.⁶⁷He would organize them coherently. Alternatively, these are the Sanhedrin, who would weave matters of Torah with him.
“To the house of Ashbea” (I Chronicles 4:21) – as the Holy One blessed be He took an oath [nishba] to him, as it is stated: “I took an oath to My chosen one” (Psalms 89:4). “And Yokim” (I Chronicles 4:22) – as He fulfilled [shekiyem] His oath to Him, as it is stated: “The Lord took an oath to David in truth, He will not renege on it” (Psalms 132:11). “And the people of Kozeva” (I Chronicles 4:22), Rabbi Azarya, Rabbi Yonatan, and Rabbi Yitzḥak bar Maryon, and some say, Rabbi Yosei ben Rabbi Ḥanina: The greater part of the Sanhedrin⁶⁸The court that distinguishes between truth and lies [kazav]. was from the tribe of Judah. What is the reason? It is as it is stated: “His eyes will be red with wine, and his teeth white with milk” (Genesis 49:12).⁶⁹This verse was stated by Jacob in his blessing to Judah. They would arrange the halakha with their teeth until they would express it with the clarity of milk.⁷⁰They would constantly review their studies aloud until they understood them with absolute clarity. “Yoash” (I Chronicles 4:22) – as he despaired [nitya’ash] of life, “please let Your hand be against me” (I Chronicles 21:17). “And Saraf” (I Chronicles 4:22), as he mentioned the act of those who were burned [serufim], “Lord, God of Abraham, Isaac, and Israel, our fathers” (I Chronicles 29:18).⁷¹Abraham was thrown into a fiery furnace due to his belief in God and opposition to idolatry (Bereishit Rabba 38:13); Isaac allowed himself to be bound to the altar, assuming he would be slaughtered and burned; and, according to the Zohar, Jacob also was willing to die for the sake of God (Matnot Kehuna). “Who had dominion over Moav” (I Chronicles 4:22), as he emerged from Ruth the Moavite. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he came from Bethlehem [Beit Leḥem] in Judah.
“And the matters are ancient” (I Chronicles 4:22) – Rabbi Aivu said: This is [a reference to] David and Solomon, who participated in the construction of the Temple before the Holy One blessed be He.⁷²God is also referred to as the Ancient One (Daniel 7:9). Rabbi Yehuda ben Rabbi Simon said: This is Benayahu ben Yehoyada, who exerted himself in participating with King Solomon in the construction of the Temple. Rabbi Yehuda said: This is Yehoyada the High Priest who, together with Yoash, tended to Temple upkeep. Rabbi Neḥemya says: This is Jeremiah and Ezekiel who prayed before the Holy One blessed be He not to destroy the Temple.
“They are the potters [yotzerim]” (I Chronicles 4:23) – these are Boaz and Ruth.⁷³The creators [yotzerim] of the royal house of David. “And the dwellers among the plants” (I Chronicles 4:23) – this is Solomon, who was [young] like a sapling when he reigned. “And a fence” (I Chronicles 4:23) – these are the Sanhedrin, who would build fences with him [Solomon] in matters of Torah. “They dwelt there with the king in his service” (I Chronicles 4:23) – from here they said: Ruth the Moavite died only after she saw her descendant Solomon judging the case of the prostitutes;⁷⁴I Kings 3:16–28. that is what is written: “He placed a throne for the king's mother” (I Kings 2:19) – this is Bathsheba; “and she sat on his right hand” (I Kings 2:19) – this is Ruth the Moavite.

(Deut. 2:2–4:) THEN THE LORD SPOKE UNTO ME, SAYING: YOU HAVE HAD ENOUGH OF GOING ABOUT THIS HILL COUNTRY. <TURN NORTH. > NOW CHARGE THE PEOPLE, SAYING: <YOU ARE PASSING THROUGH THE TERRITORY OF YOUR KINDRED, THE CHILDREN OF ESAU, WHO DWELL IN SEIR. THOUGH THEY WILL BE AFRAID OF YOU, YOU ARE TO BE VERY WARY.> This text is related (to Ps. 60:1): TO THE DIRECTOR: ACCORDING TO SHUSHAN EDUTH; A MIKHTAM OF DAVID; FOR INSTRUCTION. When? (According to vs. 2) WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM AND ARAM-ZOBAH.³Tanh., Deut. 1:3; see Gen. R. 74:15. Now was it not already stated (in I Kings 11:15–16): [AND HE (Joab) SMOTE EVERY MALE IN EDOM;] FOR JOAB <AND ALL ISRAEL> STAYED THERE SIX MONTHS, <UNTIL HE HAD ANNIHILATED EVERY MALE IN EDOM>? Still it says next (here in Ps. 60:2, cont.): JOAB RETURNED AND SMOTE <TWELVE THOUSAND> EDOMITES IN THE VALLEY OF SALT. This text is related (to Is. 50:8): MY VINDICATOR IS AT HAND. WHO WILL CONTEND WITH ME? LET US STAND TOGETHER…. The Holy One gave Torah to Israel, so that through it they would attain vindication before all peoples. You find that Joab was head of the Sanhedrin,⁴Gk.: Synedrion. as stated (in II Sam. 23:8) {AND} THESE ARE THE NAMES OF THE WARRIORS WHOM DAVID HAD: ONE WHO SITS IN THE SEAT OF WISDOM.⁵These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also Tanh. (Buber), Numb. 10:9.: Cf. MQ 16b, for an interpretation that identifies this sage with David himself. This was Joab; but David was wiser than all, since it is stated (in II Sam. 14:20 with reference to David): MY LORD IS AS WISE [AS THE WISDOM OF AN ANGEL OF GOD.] Still, they only acted on something in accord with the Sanhedrin, as stated (in Ps. 60:1): TO THE DIRECTOR: ACCORDING TO SHUSHAN EDUTH (i.e., LILY OF WITNESS); A MIKHTAM OF DAVID. SHUSHAN EDUTH refers to the Sanhedrin, since it is stated (in Cant. 7:3): <YOUR BELLY IS A HEAP OF WHEAT> FENCED IN WITH THE LILIES (shoshanim). WITNESS (EDUTH) <is mentioned> because of the Torah, which is called a witness.⁶For this interpretation, see William G. Braude, The Midrash on Psalms (“Yale Judaica Series,” 13; New Haven: Yale, 1959), vol. 2, p. 477, n. 2 on Ps. 60, who explains that wheat symbolizes Torah and lilies represent the sages. Thus SHUSHAN EDUTH, “Lily of Witness,” alludes to the sages in the Sanhedrin, who teach from their knowledge of the Witness or Torah. See also above, Tanh. (Buber), Exod 9:1; Numb. 1:4, and the notes there. MIKHTAM refers to David, who made himself humble (Makh) and innocent (tam), because he walked in innocence with his Creator. When? (According to Ps. 60:2) WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM. What does that mean? When Joab went to fight with ARAM-NAHARAIM, they came out toward him. They said to him: You are one of the children of Jacob, but we are from the children of Laban. Now here is their confirmed agreement, as written (in Gen. 31:52): THIS MOUND IS A WITNESS, <AND THE PILLAR⁷Matstsebah. Cf. Braude, ibid., n. 1 to Ps. 60, who suggests that the mikhtam of Ps. 60:1 may denote a pillar. IS A WITNESS THAT I WILL NOT PASS BEYOND THIS MOUND AND THIS PILLAR UNTO YOU WITH EVIL INTENT>. When Joab heard <that>, he returned to David. He said to him: What do you say to that? Here is our ancestor Jacob's sworn agreement. They immediately convened a Sanhedrin, (in the words of Ps. 60:1) A SHUSHAN EDUTH (i.e., LILY OF WITNESS) < … > [FOR INSTRUCTION]. They instructed him and said: It really was so, but they transgressed it first. Why did Balaam the Wicked transgress it? Does it not say so (in Numb. 23:7): IT IS FROM ARAM THAT BALAK HAS BROUGHT ME, THE KING OF MOAB <FROM THE HILLS OF THE EAST> …? Moreover, did not Cushan-rishathaim (of Aram-naharaim) enslave us, as stated (in Jud. 3:8): AND THE CHILDREN OF ISRAEL SERVED CUSHAN-RISHATHAIM EIGHT YEARS? <Thus> they have committed two wicked acts against us. When the court had so {thanked} [instructed] him, he immediately turned back against them and slew them, as stated (in Ps. 60:2): WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM <AND ARAM-ZOBAH, JOAB RETURNED AND SMOTE EDOM, TWELVE THOUSAND, IN THE VALLEY OF SALT>. Did he not make war with Aram (i.e., Syria)? What is the meaning of AND SMOTE EDOM? It should have said "Aram" and not EDOM.⁸In Hebrew block letters “Aram” and “Edom” look almost identical. It is simply that when Joab came to fight with Aram, the children of Edom stood up to him and said to him: Did not the Holy One say to you (in Deut. 2:5): DO NOT ENGAGE THEM IN BATTLE? Joab answered them: Did he not say this to us (in vs. 4): YOU ARE PASSING THROUGH THE TERRITORY OF YOUR KINDRED, THE CHILDREN OF ESAU? Allow us to pass! But they did not want to <do so>. Joab said to them: If we eradicate Edom now, we shall find nothing to eat or drink on our return. Instead let us leave them alone until we have smitten Aram, and then we shall turn back against them. It is therefore stated (in Ps. 60:2 [1]): <WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM <AND ARAM-ZOBAH,> JOAB RETURNED AND SMOTE EDOM, TWELVE THOUSAND, IN THE VALLEY OF SALT>. The Holy One said: You are to eradicate Edom little by little. When the time comes, I will destroy and eradicate it, as stated (in Obad. vs. 19): {HE SHALL TAKE POSSESSION OF THE NEGEB AND THE MOUNTAIN} [THE NEGEB SHALL TAKE POSSESSION OF THE MOUNTAIN OF] <ESAU>…. It also says (in vs. 20): AND THE EXILES IN THIS ARMY <OF THE CHILDREN OF ISRAEL>…. And it says (in vs. 21): FOR SAVIORS SHALL GO UP ON MOUNT ZION TO JUDGE THE MOUNTAIN OF ESAU. At that time (ibid., cont.): THE KINGDOM SHALL BELONG TO THE LORD.

(Deut. 2:2-4:) “Then the Lord spoke unto me, saying, ‘You have had enough of going about this mountain; turn north. Now charge the people, saying, “You are passing through the territory of your kindred, the children of Esau, who dwell in Seir.”’” This text is related (to Ps. 60:1), “To the director: With a shushan eduth; a mikhtam of David, for instruction.” When? (According to vs. 2,) “When he had struggled with Aram-Naharaim and Aram-Zobah, and Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.”⁵See Gen. R. 74:15. Now was it not already stated (in I Kings 11:16), “For Joab and all Israel stayed there six months, until he had annihilated every male in Edom?” And yet it repeats afterwards (here in Ps. 60:2, cont.), “Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” This text is related (to Is. 50:8), “My Vindicator is at hand; who will contend with me; let us stand together […].” The Holy One, blessed be He, gave Torah to Israel, so that through it they would attain vindication before all peoples. You find that Joab was head of the Sanhedrin,⁶Gk.: Synedrion. as stated (in II Sam. 23:8), “These are the names of the warriors whom David had: one who sits in the seat of wisdom.”⁷These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also Tanh. (Buber), Numb. 10:9: Cf. MQ 16b, for an interpretation that identifies this sage with David himself. This was Joab. But David was wiser than all, since it is stated (in II Sam. 14:20 with reference to David), “my lord is as wise as the wisdom of an angel of God.” Still, they only acted on something in accord with the Sanhedrin, as stated (in Ps. 60:1), “To the director: with the shushan eduth (i.e., lily of witness).” “Shushan” refers to the Sanhedrin, since it is stated (in Cant. 7:3), “fenced in with the lilies (shoshanim).” “Witness (eduth)” [is mentioned] because of the Torah, which is called a witness.⁸For this interpretation, see William G. Braude, The Midrash on Psalms (“Yale Judaica Series,” 13; New Haven: Yale, 1959), vol. 2, p. 477, n. 2 on Ps. 60, who explains that wheat symbolizes Torah and lilies represent the sages. Thus SHUSHAN EDUTH, “Lily of Witness,” alludes to the sages in the Sanhedrin, who teach from their knowledge of the Witness or Torah. See also above, Tanh. (Buber), Exod 9:1; Numb. 1:4, and the notes there. “Mikhtam” refers to David, who became (a king [melekh]) [humble (makh)] and called himself, poor; innocent (tam), because he walked in innocence with his Creator. When? (According to Ps. 60:2,) “When he had struggled with Aram-Naharaim.” What does that mean? When Joab went to fight with Aram-Naharaim, they came out towards him. They said to him, “You are one of the Children of Jacob, but we are from the Children of Laban. Now here is their confirmed agreement, as written (in Gen. 31:52), ‘This mound is a witness, [and the pillar⁹Matstsebah. Cf. Braude, ibid., n. 1 to Ps. 60, who suggests that the mikhtam of Ps. 60:1 may denote a pillar. is a witness that […] you will not pass beyond this mound and this pillar towards me with evil intent].’” When Joab heard that, he returned to David. He said to him, “What do you say to that? Here is our ancestor Jacob's sworn agreement.” They immediately convened a Sanhedrin, (in the words of Ps. 60:1) “a shushan eduth (i.e., lily of witness) […] [for instruction].” They instructed him and said, “It really was so, but they transgressed it first. Did Balaam the Wicked not say like this (in Numb. 23:7), ‘It is from Aram that Balak has brought me, the king of Moab…?’ Moreover, did not Cushan-Rishathaim (of Aram-Naharaim) enslave us, as stated (in Jud. 3:8), ‘and the children of Israel served Cushan-Rishathaim eight years?’ [Thus] they have committed two wicked acts against us.” When the court had so instructed him, he immediately turned back against them and slew them, as stated (in Ps. 60:2), “When he had struggled with Aram-Naharaim and Aram-Zobah, and Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” But did he not make war with Aram (i.e., Syria)? [So] shat is the meaning of “and smote Edom?” It should have said "and he smote Aram," not “Edom.”¹⁰In Hebrew block letters “Aram” and “Edom” look almost identical. It is simply that when Joab came to fight with Aram, the children of Edom stood up to him and said to him, “Did not the Holy One, blessed be He, say to you (in Deut. 2:5), ‘Do not engage them in battle, for I will not give you of their land so much as a foot can tread on?’ Joab answered them, “Did he not say this to us (in vs. 4), ‘You are passing through the territory of your kindred, the children of Esau?’ Allow us to pass to our land! [But they did not want to do so.] Joab said to [his army], “If we eradicate Edom now, we shall find nothing to eat or drink on our return. Instead let us leave them alone until we have smitten Aram, and then we shall turn back against them.” It is therefore stated (in Ps. 60:2), “[When he had struggled with Aram-Naharaim and Aram-Zobah,] and Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” The Holy One, blessed be He, said, “What benefit is it for you that you smite Edom little by little?” [As we also find that] Abishai ben Zuriyah killed eighteen thousand, “and (in II Sam. 8:14), all the Edomites became vassals of David.” When the time comes, I will destroy and eradicate it, as stated (in Obad. 1:19-21), “They shall take possession of the Negeb and the Mountain of Esau…. They shall possess the Ephraimite country and the district of Samaria…. And the exiles in this army of the Children of Israel…. For saviors shall go up on Mount Zion to judge the Mountain of Esau.” At that time (ibid., cont.), “the kingdom shall belong to the Lord.”

“Was [haya] [a Judean man in the Shushan citadel]….” Rabbi Yoḥanan said: Everyone about whom “haya” is stated, it is he at the beginning and it is he at the end.⁹ He was righteous from beginning to end. They objected to him; but isn’t it written: “One was [haya] Abraham” (Ezekiel 33:24)?¹⁰ Abraham began his life as an idolater; he wasn’t the same at the beginning and the end. He said to them: That is not, in fact, a refutation, as Rabbi Ḥanina and Rabbi Yoḥanan said: At age three Abraham identified his Creator. That is what is written: “Because [ekev] Abraham heeded My voice” (Genesis 26:5). The number of years that Abraham heeded the voice of his Creator is the equivalent of ekev (172),¹¹Ayin – 70, kof –100, beit – 2 and he lived one hundred and seventy-five years. [If one does not accept this explanation,] how do I find expression for haya about him? It means that he was fated from the beginning to guide the entire world to repent.¹²Although Abraham was not a believer in God his whole life, he had the potential from the beginning.
“[The Lord God said:] Behold, the man has become [haya] [like one of us, knowing good and evil]” (Genesis 3:22) – he became fated to die. “The serpent was [haya] more cunning” (Genesis 3:1) – he was fated for punishment. “Cain was [haya] a cultivator of the ground” (Genesis 4:2) – he was fated for exile, as you say: “Cain departed from the presence of the Lord” (Genesis 4:16); saying that he would be “restless and wandering” (Genesis 4:12). “There was [haya] a man in the land of Utz” (Job 1:1) – he was fated for suffering. “Noah, a righteous man, was [haya] faultless” (Genesis 6:9) – he was fated to acknowledge his Creator. “Moses was [haya] herding (Exodus 3:1) – he was fated for salvation. Mordekhai was fated for redemption.
Rabbi Levi and the Rabbis: Rabbi Levi said: Anyone about whom haya is stated witnessed a new world. Rabbi Shmuel bar Naḥman said: They are five.
Noah – yesterday “Water eroded stone” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even millstones were dissolved during the flood, and now [after the flood] it says: “The sons of Noah who emerged from the ark…” (Genesis 9:18),¹³Immediately following this verse, the Torah relates how the earth was repopulated by Noah’s sons while Noah was alive. indicating that he witnessed a new world.
Joseph – yesterday “they tortured [his feet] with chains” (Psalms 105:18), and now “And Joseph was [haya] was the ruler over the land” (Genesis 42:6); that is, he witnessed a new world.
Moses – yesterday he was fleeing from Pharaoh and now he is drowning him in the sea; that is, he witnessed a new world.
Job – yesterday “He spills my bile onto the ground” (Job 16:13), and now “and the Lord gave Job double what he had had” (Job 42:10); that is, he witnessed a new world.
Mordekhai – yesterday “he wore sackcloth and ashes” (Esther 4:1), and now “he emerged from before the king in royal garments” (Esther 8:15).
“And his name was Mordekhai” (Esther 2:5). Just as myrrh [mor] is first of all the spices,¹⁴It is first on the list of ingredients of the sacred oil of anointment (Exodus 30:23). so was Mordekhai first among the righteous in his generation.

Law: A Jewish person who does not pray the morning prayer, or the Musaf prayer, or the afternoon prayer, many times; that he didn't have time for prayer, or he abridged it to take care of his [toilet] needs, or he had traveled and forgot to pray: Which time is permitted for him to pray and fulfill his obligation? What is he required to do? So taught the sages: The morning prayer is til midday, the afternoon prayer til nightfall, evening prayer has no fixed [time]. But for the Musaf [prayers], all day. Rabbi Elazar said: [If] he forgot and did not pray the Musaf prayer, and he came to pray the afternoon prayer, he should pray the afternoon prayer and afterward the Musaf prayer. Why? For everything was created for its time. The evening prayer has no fixed [time], until dawn. Why? As it is written, (Proverbs 8:17), "I love those who love me and those who seek me find me." And all those who pray and set their hearts [in concentration] for prayer, it is a good sign that his prayer is accepted, as it says, (Psalms 10:17) "You hear the desire of the afflicted..." Great is prayer before the Holy One, blessed be He. Rabbi Elazar said, "Do you want to know the power of prayer? If it does not accomplish the whole [request], it accomplishes half of it. [To illustrate, when] Cain overtook his brother Abel and murdered him, a [divine] decree went out, (Genesis 4:12) 'You will be a restless wanderer (na v'nad) on earth.' Immediately, he stood and confessed before the Holy One, blessed be He, as it says, (Genesis 4:13) 'My punishment is more than one can bear.' He said before Him: Master of the World! You bear the whole world, yet my sin You cannot bear? You wrote, (Micah 7:18) 'Who bears sin and forgives the transgression,' forgiving the great sinner. Immediately, he found kindness before the Holy One, blessed be He, and He held back the "restlessness" (na), half the decree, and so it is written (Genesis 4:16) 'And he dwelled in the land of Nod [wandering, but not na, restlessness]. From here you learn that prayer is held great before the Holy One, blessed be He. And so for Hezekiah, when He told him, (II Kings 20:1) 'Put your house in order, because you are going to die...' immediately (II Kings 20:2) 'Hezekiah turned his face to the wall [and prayed to God]...' The Holy One, blessed be He, said to him: (II Kings 20:5-6) 'I have heard your prayer... I have added 15 years for your life...' So is it written, (Psalms 145:19) 'He fulfills the desires of those who fear him; he hears their cry and saves them.'"

(Numb. 35:11:) WHERE A KILLER MAY FLEE WHO HAS TAKEN A LIFE BY MISTAKE, and not on purpose. If someone goes and kills on purpose, then says: It was by mistake that I killed, and flees to <one of the> cities of refuge, the Holy One says: Even if he comes in and flees to my altar, kill him, according to what is stated (in Exod. 21:14): BUT WHEN SOMEONE PLOTS AGAINST <HIS COMPANION AND KILLS HIM TREACHEROUSLY>, YOU SHALL TAKE HIM AWAY <EVEN> FROM MY ALTAR <FOR EXECUTION>. Who was this person who fled to the altar and was killed? This was Joab, of whom it is stated (in I Kings 2:28): WHEN THE NEWS CAME TO JOAB,…. <JOAB FLED UNTO THE TENT OF THE LORD> AND SEIZED THE HORNS OF THE ALTAR. You find that Joab was a great sage and the head of the Sanhedrin,³³Gk.: Synehedrion. as stated (in II Sam. 23:8): ONE WHO SITS IN THE SEAT OF WISDOM.³⁴These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also below, Tanh. (Buber), Deut. 1:3. Cf. MQ 26b, for an interpretation that identifies this sage with David himself. But did he not know what is written in the Torah (in Exod. 21:14): <BUT WHEN SOMEONE PLOTS AGAINST HIS COMPANION AND KILLS HIM TREACHEROUSLY>, YOU SHALL TAKE HIM AWAY <EVEN> FROM MY ALTAR FOR EXECUTION, [when he went and seized the horns of the altar]?³⁵yMakk. 2:7 [6] (31d); Sanh. 48b; see Makk. 12b. It is simply that [Joab] had said: Those killed by a court of law are not buried in the graves of their ancestors but by themselves. It is better to die here, so that I may be buried with my ancestors. (I Kings 2:30–31:) THEN BENAIAH BROUGHT BACK WORD UNTO THE KING, SAYING: THUS HAS JOAB SPOKEN AND THUS DID HE ANSWER ME. SO THE KING SAID TO HIM: DO AS HE HAS SPOKEN, STRIKE HIM DOWN AND BURY HIM. Why was he killed? Because his (Solomon's) father, David, had ordered him <to do> so (in I Kings 2:5–6): MOREOVER, YOU ALSO KNOW WHAT JOAB BEN ZERUIAH DID TO ME…. <SO ACT IN ACCORDANCE WITH YOUR WISDOM, AND DO NOT LET HIS GRAY HAIR GO DOWN TO SHEOL IN PEACE.> What did he do to him? You find that, when David wrote to Joab (in II Sam. 11:15): SET URIAH IN THE FRONT LINE WHERE THE FIGHTING IS THE FIERCEST, he did so, and he was killed. All the army leaders assembled against Joab, as stated of him (in II Sam. 23:39): URIAH THE HITTITE, <was one of> ALL <those> {THIRTY-SIX} [THIRTY-SEVEN} <leaders>. He showed them the document. It is therefore stated (in I Kings 2:5): [YOU KNOW] WHAT [JOAB BEN ZERUIAH] DID TO ME AND WHAT HE DID TO THE TWO COMMANDERS OF ISRAEL's FORCES, TO ABNER BEN NER <AND TO AMASA BEN JETHER> [….] They had been of the opinion that David had ordered him to kill him because Abner was Saul's cousin, and for that reason David arose and cursed Joab, when he said (in II Sam. 3:29): MAY THE HOUSE OF JOAB NEVER LACK <ONE WITH A DISCHARGE, A LEPER, ONE WHO GRASPS THE CRUTCH,³⁶Modern translations commonly understand these words to mean, A MALE WHO HANDLES THE SPINDLE, but the midrash understands them in the sense given here. ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD>. Then all Israel was appeased,³⁷Rt.: PYS. Cf. Gk.: peisai (“to have persuaded”). when they knew that there was no <authorization> from David. So David ordered his son, Solomon, to kill him, because Joab was the son of David's sister, and he wanted him to approach the world to come.³⁸If he received punishment is this world, his deed would no longer bar him from doing so. When Solomon desired to kill him, Joab said to Benaiah: Go and tell Solomon: Do not sentence me with two judgments. If you are killing me, take off from me the curses with which your father, David, cursed me; and if not, leave me with his curses. Immediately (in I Kings 2:31): SO [THE KING] SAID TO HIM: DO AS HE HAS SPOKEN. [STRIKE HIM DOWN AND BURY HIM.] R. Judah has said: All curses with which David cursed Joab were all fulfilled in David's seed. [(II Sam. 3:29:) MAY THE HOUSE OF JOAB NEVER LACK ONE WITH A DISCHARGE, A LEPER, ONE WHO GRASPS THE CRUTCH, ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD.]³⁹yQid. 1:7 (61a); cf. above, Gen. 7:7; ‘Arakh. 16a. ONE WITH A DISCHARGE <was fulfilled in> Rehoboam ben Solomon (according to I Kings 12:18 = II Chron. 10:18): THEN KING REHOBOAM SUCCEEDED IN MOUNTING HIS CHARIOT (merkavah) <AND FLED TO JERUSALEM>. It also says concerning ONE WITH A DISCHARGE (in Lev. 15:9): AND ANY SADDLE (merkav) ON WHICH THE ONE WITH A DISCHARGE RIDES <SHALL BE UNCLEAN>. (II Sam 3:29, cont.:) A LEPER <was fulfilled in> Uzziah, of whom it is stated (in II Kings 15:5): AND HE WAS A LEPER UNTIL THE DAY OF HIS DEATH. (II Sam 3:29, cont.:) ONE WHO GRASPS THE CRUTCH <was fulfilled in> Asa, of whom it is written (in I Kings 15:23): HOWEVER IN HIS OLD AGE HE BECAME DISEASED IN HIS FEET, where gout⁴⁰Gk.: podagra; Lat.: podagra. had seized him. (II Sam 3:29, cont.:) ONE WHO FALLS BY THE SWORD <was fulfilled in> Josiah, of whom it is written (in II Chron. 35:23): THEN THE ARCHERS SHOT KING JOSIAH. Moreover, Rav Judah has said: Rav said: they thrust three hundred iron lances⁴¹Gk.: longchai. into him, until they had perforated him like a sieve. (II Sam 3:29, cont.:) AND ONE LACKING BREAD <was fulfilled in> Jehoiachin, of whom it is stated (in II Kings 25:30 = Jer. 52:34): AND FOR HIS FOOD ALLOWANCE A REGULAR FOOD ALLOWANCE WAS GIVEN TO HIM FROM THE KING, from the table of Evil-merodach. You also find that as long as Jehoiada lived, Joash did the will of his creator, as stated (in II Kings 12:3 [2] // II Chron. 24:2): AND JEHOASH DID WHAT WAS RIGHT IN THE EYES OF THE LORD ALL HIS DAYS AS THE PRIEST JEHOIADA INSTRUCTED HIM. (II Chron. 24:17:) NOW AFTER THE DEATH OF JEHOIADA, THE PRINCES OF JUDAH CAME {UNTO HIM} AND BOWED LOW TO THE KING. THEN THE KING HEARKENED UNTO THEM, in that he took it upon himself to make an idol. Therefore (According to vs. 24): <THE ARMY OF ARAM CAME WITH A FEW MEN….> SO THEY INFLICTED JUDGMENTS ON JOASH. Now for what was Abner punished. It was because he had made the blood of the young men an amusement (rt.: SHQ), as stated (in II Sam. 2:14): THEN ABNER SAID UNTO JOAB: PLEASE LET THE YOUNG MEN ARISE AND PLAY (rt.: SHQ) BEFORE US. SO JOAB SAID: LET THEM ARISE.⁴²The result of their “playing” was that they all killed each other. See above, Gen. 6:5; Exod. 1:24; Numb. 6:8. There are also those who say it was because he put his name before the name of David, as stated (in II Sam. 3:12): THEN ABNER SENT MESSENGERS UNTO DAVID WHERE HE WAS, SAYING: TO WHOM DOES THE LAND BELONG? But the sages say: It was because he did not [wait] for Saul to be reconciled with David. Moreover, he had the power to protest <the massacre> at Nob, the city of priests, and did not protest.

(Numb. 35:11:) “Where a killer may flee who has taken a life by mistake.” “By mistake,” and not on purpose. If someone goes and kills on purpose, then says, “It was by mistake that I killed,” and flees to [one of the] cities of refuge, the Holy One, blessed be He, says, “Even if he comes in and flees to My altar, kill him, according to what is stated (in Exod. 21:14), ‘[But when someone plots against his companion and kills him treacherously], you shall take him away [even] from My altar [for execution].’” Who was this person who fled to the altar and was killed? This was Joab, of whom it is stated (in I Kings 2:28), “When the news came to Joab,… [Joab fled unto the tent of the Lord and seized the horns of the altar].” You find that Joab was a great sage and the head of the Sanhedrin,³³Gk.: Synehedrion. as stated (in II Sam. 23:8), “one who sits in the seat of wisdom.”³⁴These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See Tanh. (Buber), Gen. 4:12, and the note there; also below, Tanh. (Buber), Deut. 1:3. Cf. MQ 26b, for an interpretation that identifies this sage with David himself. [So] when he went and seized the horns of the altar, did he not know what is written in the Torah (in Exod. 21:14), “But when someone plots against his companion [and kills him treacherously, you shall take him away (even) from my altar for execution]?”³⁵yMakk. 2:7 [6] (31d); Sanh. 48b; see Makk. 12b. It is simply that [Joab] had said, “Those killed by a court of law are not buried in the graves of their ancestors but by themselves. It is better to die here, so that I may be buried with my ancestors.” (I Kings 2:30–31:) “Then Benaiah brought back word unto the king.... So the king said to him, ‘Do as he has spoken, strike him down and bury him.’” Why was he killed? Because his (Solomon's) father, David, had ordered him [to do] so (in I Kings 2:5), “Moreover, you also know what Joab ben Zeruiah did to me.” What did he do to him? You find that, when David wrote to Joab (in II Sam. 11:15), “Set Uriah in the front line [where the fighting is the fiercest]...,” he did so, and he was killed. All the army leaders assembled against Joab, as [Uriah] was the head of the warriors, as stated of him (in II Sam. 23:39), “Uriah the Hittite, [was one of all] thirty-seven [leaders].” He showed them the document. It is therefore stated (in I Kings 2:5), “What Joab ben Zeruiah] did to me.” (I Kings 2:5, cont.:) “And what he did to the two commanders of Israel's forces, to Abner ben Ner and to Amasa ben Jether, he killed them.” All of Israel had been of the opinion that David had ordered him to kill [Abner] because Abner was Saul's cousin. And for that reason David arose and cursed Joab, when he said (in II Sam. 3:29), “may the house of Joab never lack [one with a discharge, a leper, one who grasps the crutch,³⁶Modern translations commonly understand these words to mean, A MALE WHO HANDLES THE SPINDLE, but the midrash understands them in the sense given here. one who falls by the sword, and one lacking bread].” Then all Israel was appeased,³⁷Rt.: PYS. Cf. Gk.: peisai (“to have persuaded”). when they knew that there was no [authorization] from David. So David ordered his son, Solomon, to kill him, because Joab was the son of David's sister, and he sought to approach him to the world to come.³⁸If he received punishment in this world, his deed would no longer bar him from doing so. When Solomon sought to kill him, Joab said to Benaiah, “Go and tell Solomon, ‘Do not sentence me with two judgments. If you are killing me, take off from me the curses with which your father, David, cursed me; and if not, leave me with his curses.’” Immediately (in I Kings 2:31), “So the king said to him, ‘Do as he has spoken, strike him down and bury him.” R. Judah has said, “All curses with which David cursed Joab were all fulfilled in David's seed.”³⁹yQid. 1:7 (61a); cf. above, Gen. 7:7; ‘Arakh. 16a. One with a discharge [was fulfilled in] Rehoboam ben Solomon (according to I Kings 12:18 = II Chron. 10:18), “then King Rehoboam succeeded in mounting his chariot (merkavah).” It also says concerning one with a discharge (in Lev. 15:9), “And any saddle (merkav) on which the one with a discharge rides [shall be unclean].” A leper [was fulfilled in] Uzziah, of whom it is stated (in II Kings 15:5), “and he was a leper until the day of his death.” One who grasps the crutch [was fulfilled in] Asa, of whom it is written (in I Kings 15:23), “however in his old age he became diseased in his feet,” where (he became like a woman, as) gout⁴⁰Gk.: podagra; Lat.: podagra. had seized him. One who falls by the sword [was fulfilled in] Josiah, of whom it is written (in II Chron. 35:23), “Then the archers shot King Josiah.” Moreover, Rav Judah has said that his whole body was like a sieve. And Rav said, “They thrust iron lances⁴¹Gk.: longchai. into him, until they had perforated him like a sieve.” And one lacking bread [was fulfilled in] Jehoiachin, of whom it is stated (in II Kings 25:30 = Jer. 52:34), “And for his food allowance a regular food allowance was given to him from the king, from the table of Evil-Merodach.” You also find that as long as Jehoiada lived, Joash did the will of his Creator, as stated (in II Kings 12:3 // II Chron. 24:2), “And Jehoash did what was right in the eyes of the Lord all his days as the priest Jehoiada instructed him.” (II Chron. 24:17:) “Now after the death of Jehoiada, the princes of Judah came and bowed low to the king, and the king hearkened unto them,” in that he took it upon himself to make an idol. Therefore (according to vs. 24), “they inflicted judgments on Joash.” Now for what was Abner punished? It was because he had made light and an amusement (rt.: shq), the blood of the young men, as stated (in II Sam. 2:14), “Then Abner said unto Joab, ‘Please let the young men arise and play (rt.: shq) before us.’”⁴²The result of their “playing” was that they all killed each other. And there are also those who say it was because he put his name before the name of David, as stated (in II Sam. 3:12), “Then Abner sent messengers unto David where he was, saying, ‘To whom does the land belong?’” But the sages say, “It was because he did not let Saul be reconciled with David.” And our masters say, “He had the power to protest [the massacre] at Nob, the city of priests, and did not protest.”

And he knoweth not that want shall come upon him (Prov. 28:22). What came upon him? A fugitive and a wanderer shalt thou be in the earth (Gen. 4:12). Wherever he went, the Holy One, blessed be He, brought evil spirits upon him. They beat him and pursued him until they drove him from the world. Thus Solomon proclaimed: If a man beget a hundred children and live many years … but his soul have not enough of good, and moreover he have no burial (Eccles. 6:3). Similarly, whoever lends money to his friend on interest will ultimately require help from mankind, as it is said: And he knoweth not that want shall come upon him (Prov. 28:22).

Rabbi Yehoshua from Sichnin in the name of Rabbi Levi said: It is written 'The wicked have drawn out the sword [and have bent their bow; to cast down the poor and needy, to slay such as are upright in the way] (Ps. 37:14) - 'The wicked have drawn out the sword and have bent their bow' this is Kayin; 'to cast down the poor and needy, to slay such as are upright in the way' this is Hevel. 'Their sword shall enter into their own heart, and their bows shall be broken. ' (Ps. 37:15). "You shall become a ceaseless wanderer on earth" (Gen. 4:9) "and God said to Kayin, where is Hevel your brother"(Gen. 4:12) - a parable: a governor was walking in the middle of the square, he encountered a murdered body and someone over it, and asked 'who killed him?' And the other responded: 'I ask you the same thing.' And the governor answered: you didn't answer. A parable: one entered in a orchard and collected strawberries and ate, and the owner of the garden run after him, and asked: 'what do you have in your hands?' he answered: 'nothing!', the owner says: 'look at your dirty hands!' So too, Kayin answered the Holy One of Blessing: 'Am I my brother's keeper?' (Gen. 4:9) "The voice of the bloods of your brother scream etc." (Gen. 4:10) - Rabbi Yudan and Rabbi Huna and the rabbis [comment]. Rabbi Yudan says: It is not written 'the blood of your brother', but 'the bloods of your brother', [this teaches] his blood and the blood of his descendants. Rabbi Huna said: "Surely I have seen yesterday the bloods of Navot, and the bloods of his sons, says Ad-nai" (II Kings 9:26) - it is not written 'the blood of Navot and the blood of his sons', but the bloods of Navot and the bloods of his sons - his blood and the blood of his descendants. The rabbis say 'and he died..' 'the blood of Yehoyada' is not written, rather, 'the bloods of Yehoyada' (II Chron. 24:25) - his bloods and the bloods of his descendants. Said rabbi Shime'on Bar Yochai: It is hard to say this thing, and the mouth cannot explain it completely, [it is similar] to two athletes that are wrestling before the king, if the king wanted to [he could] separate them, but the king did not want to separate them, one overwhelmed the other and killed him, so 'the voice of the bloods of your brother scream to Me from the land'. She (the voice of Hevel’s blood) could not go up above/lema'lah, for as yet no soul/neshamah had gone up to there; and below/lematah she could not stand, for no human had been buried there yet, and [so] his blood was cast upon the trees and the stones.

"And you shall provide yourselves with cities" (Numbers 35:11), this is what the verse says, "Good and upright is the Lord, therefore He shows sinners the way." (Psalms 25:8) "Remember Your mercy, O God, and your lovingkindness." (Psalms 25:6). David said, Master of the Universe, were it not for the fact that Your lovingkindness preceded the First Man, he would not have been able to stand, as it says "For the day you eat of it [the tree of knowledge of good and evil] you will surely die" (Genesis 2:17). And You did not do this; rather, You brought him out from the Garden of Eden and he lived for 930 years(!) and only after that did he die. Why did you do that to him, to drive him out from the Garden of Eden, as it says (Genesis 3:24) "and He drove out the man"? Why was he driven out, since he brought death upon the generations, and he was sentenced to immediate death? Rather, You had mercy upon him and drove him off, just as the accidental killer is exiled to a city of refuge. Thus it says, "Remember Your mercy, O God, and Your lovingkindness, etc." Once Moshe stood and the Holy Blessed One told him, "Provide yourselves with cities...", Moshe said "Master of the Universe, this one killed by accident in the south or the north; how will he know where the city of refuge is, that he may flee to it?" God replied, "'Set for yourselves the path... [i.e. to the cities of refuge]' (Deuteronomy 19:3), orient for yourselves the path so that you will not be mistaken and find the blood avenger and he will kill you "and there will be for him no death penalty" (Deuteronomy 19:6)." He [Moshe] said again, "How?" He [God] said to him, set up for yourselves signs [istlayot] pointing to the cities of refuge, that they will know where to travel. And on every sign write "Killer to the city of refuge", as it says "prepare for yourselves the way". Thus said David, "Good and upright is the Lord, therefore He shows sinners the way." If for killers He makes a path and a road for them to flee by and be saved, all the more so for righteous! "He guides the humble in justice, and teaches the humble His way" (Psalms 25:9). "And the killer shall flee there who has killed a soul by accident" -- but not on purpose. If he kills on purpose and he says "I accidentally killed" and flees to the cities of refuge, the Holy Blessed One says, even if he flees and enters to My altar, you shall kill him, as it says (Exodus 21:14) "And if a person schemes, etc [against another, and kills him treacherously, you shall take him from My very altar to be put to death]". And who was it who fled to the altar and was killed? Yoav, as it says (I Kings 2:28) "When the news reached Joab, he fled to the Tent of the LORD [and grasped the horns of the altar]...". And it says (II Samuel 23:8) "Tahchemonite, the chief officer" -- he did not know that it is written in the Torah "And if a person schemes, etc" that he went and grasped the horns of the altar. Rather it says "Those killed by the court are not buried in the graves of their fathers, rather they alone; it is better for me that I die here and be buried in the graves of my fathers". (I Kings 3:30-31) "Benaiah reported back to the king that Joab had answered thus and thus, and the king said, 'Do just as he said; strike him down and bury him, and remove guilt from me and my father’s house for the blood of the innocent that Joab has shed.'" And why was he killed? For so David his [Shlomo's] father had commanded him -- "Further, you know what Joab son of Zeruiah did to me, what he did to the two commanders of Israel’s forces, Abner son of Ner and Amasa son of Jether: he killed them" (I Kings 2:5). What did he do to him...