Midrash sobre Job 31:40

That is what is written: “Your sons will be in the stead of your fathers” (Psalms 45:17). You find a righteous person begetting a righteous person, a wicked person begetting a wicked person, a righteous person begetting a wicked person, and a wicked person begetting a righteous person. Each of them has [an allusion in] the Bible, has [an allusion in a popular] proverb, and has [an allusion in] common parlance. A righteous person begetting a righteous person has [an allusion in] the Bible and has [an allusion in] a proverb. The Bible, as it is written: “Your sons will be in the stead of your fathers.” It has a proverb: A scion¹¹The scion (a shoot or twig of a plant used to form a graft) of a fig tree. that established a fig tree. A wicked person begetting a wicked person has [an allusion in] the Bible, has [an allusion in] a proverb, and has [an allusion in] common parlance. The Bible, as it is written: “Behold, you have risen in the stead of your fathers, [a brood of sinful men]” (Numbers 32:14). A proverb, [as it is written]: “as the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). [In] common parlance, from where? What does the beetle bear? Ticks that are worse than it. A righteous person begetting a wicked person has [an allusion in] the Bible: “Thistles will emerge in the stead of wheat” (Job 31:40). A proverb, [as it is written]: They¹²Partridges. beget fledglings that are not like them; they raise those that are not similar to them. A wicked person begetting a righteous person has [an allusion in] the Bible: “In the stead of a brier, a cypress will rise” (Isaiah 55:13). [And] a proverb: From the thorn, a rose will emerge.
But Solomon was a king, son of a king; a wise man, son of a wise man; a righteous man, son of a righteous man; a nobleman, son of a nobleman. You find that everything that is written regarding this one is written regarding that one. David reigned forty years, and that one [Solomon] reigned forty years. David reigned over Israel and Judah, and his son reigned over Israel and Judah. His father [David] built the foundations [of the Temple] and he [Solomon] built the superstructure. His father reigned from one end of the earth to [the other] end, and that one reigned from one end of the earth to [the other] end. David wrote books and Solomon wrote books. David recited songs and Solomon recited songs. David said vanities and Solomon said vanities.¹³They instructed the people not to chase after temporal pleasures, which are mere vanities (Midrash HaMevoar). David said words and Solomon said words.¹⁴They spoke words of wisdom inspired by the Divine Spirit. David stated proverbs and Solomon stated proverbs. David lauded with “then” and Solomon lauded with “then.” David built an altar and Solomon built an altar. David sacrificed an offering and Solomon sacrificed an offering. David took up the Ark and Solomon took up the Ark.
David reigned forty years, as it is stated: “The days that David reigned over Israel were forty years” (I Kings 2:11). Solomon reigned forty years, as it is stated: “Solomon reigned in Jerusalem, over all Israel, for forty years” (II Chronicles 9:30). David reigned over Israel and Judah, as it is stated: “The Lord, God of Israel, chose me from all the house of my father [to be king over Israel forever, for He has chosen Judah]” (I Chronicles 28:4). Solomon reigned over Israel and Judah, as it is stated: “Judah and Israel were numerous...” (I Kings 4:20).¹⁵The passage is discussing the reign of Solomon, and begins: “Solomon was king over all Israel” (I Kings 4:1). Thus, the verse cited in the midrash specifically mentions Israel and Judah because he was king over both. David built the foundations [of the Temple], as it is stated: “King David rose on his feet [and said: …it was in my heart to build a resting place for the Ark of the Covenant of the Lord, and for the footstool of our God, and I prepared to build]” (I Chronicles 28:2). Solomon built the superstructure, as it is stated: “I have built an abode for You” (I Kings 8:13). David said words, as it is stated: “These are David’s last words” (II Samuel 23:1). Solomon said words, as it is stated: “The words of Kohelet ben David, king in Jerusalem” (Ecclesiastes 1:1). David said vanities, as it is stated: “Indeed, everyone is vanity, every standing man, Selah” (Psalms 39:6). Solomon said vanities, as it is stated: “Vanity of vanities, said Kohelet; vanity of vanities, everything is vanity” (Ecclesiastes 1:2). David stated proverbs, as it is stated: “As the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). Solomon stated proverbs, as it is stated: “The proverbs of Solomon son of David” (Proverbs 1:1). David wrote books, as Psalms is attributed to him. Solomon wrote books: Proverbs, Ecclesiastes, and Song of Songs. David lauded with “then,” as it is stated: “Then our mouths will be filled with laughter, and our tongues with song. Then the nations will say…” (Psalms 126:2). Solomon lauded with “then,” as it is stated: “Then Solomon said: The Lord said…” (I Kings 8:12). David took up the Ark, as it is stated: “David, and the elders of Israel […were walking to take up the Ark of the Covenant of the Lord]” (I Chronicles 15:25). Solomon took up the Ark, as it is stated: “Then Solomon assembled the elders of Israel… [to take up the Ark of the Covenant…]” (I Kings 8:1). David recited songs, as it is stated: “David spoke to the Lord the words of this song…” (II Samuel 22:1). Solomon recited songs, as it is stated: “The Song of Songs that is Solomon’s.”
Rabbi Simon said in the name of Rabbi Yonatan of Bet Guvrin in the name of Rabbi Yehoshua ben Levi: Since you equate them, equate them regarding all aspects. Just as his [Solomon’s] father was forgiven for all his iniquities, as it is stated: “The Lord has also put away your sin; you shall not die” (II Samuel 12:13), so, too, in his regard. Moreover, the Divine Presence rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs.

(Job 31:38:) IF MY LAND CRIES OUT AGAINST ME. [The Holy One] said to him: Job, do you have anything more than four cubits of soil at the time of your death?³³Tanh., Deut. 4:15; PRK 10:7. So should you say (ibid.]): IF MY LAND HAS CRIED OUT AGAINST ME? And is this the work of your hand? R. Hiyya the Great and R. Simeon ben Halafta <differed>. R. Hiyya the Great said: It is comparable to one who had a mantle (tallit) for sale in the bazaar.³⁴Itlis. Buber’s note 65 suggests that the Hebrew word has lost an initial quf and comes from the Greek katalusis, which can denote a lodging or resting place. When someone passed by and saw it, he said to him: That is mine. He said to him: Wrap yourself in it. If it fits you, then it is yours; but if it does not, it is not yours. Similarly the Holy One said to Job: (Jer. 23:24:) DO I NOT FILL THE HEAVENS AND THE EARTH? Yet you say (in Job 31:38): IF MY LAND CRIES OUT AGAINST ME. Is this the work of your hand? Then R. Simeon ben Halafta said: It is comparable to one who had a bondmaid for sale in the bazaar. When someone passed by and saw her, he said: She is mine. He said to him: Rebuke her. If she heeds you, she is yours; but if not she is not yours. Similarly the Holy One said to Job: It is written of me (in Ps. 104:32): WHO (i.e., the LORD) LOOKS ON THE EARTH AND IT TREMBLES. Yet you say (in Job 31:38): IF MY LAND CRIES OUT AGAINST ME. Is this the work of your hand? At that time Job said: Sovereign of the Universe: I did not mean that. Rather [what I meant by these words, IF MY LAND CRIES OUT AGAINST ME, was] "If I did not take out its tithes properly. "(Ibid., cont.:) AND <IF> ITS FURROWS WEEP TOGETHER <means> "If I planted it <unlawfully> with mixed seeds." (Job 31:39:) IF I HAVE EATEN ITS PRODUCE WITHOUT PAYMENT (literally: WITHOUT MONEY). This refers to the second tithe, as stated (in Deut. 14:25): THEN YOU SHALL CONVERT IT INTO MONEY…. (Job 31:39, cont.:) AND DISAPPOINTED ITS OWNERS. This refers to the tithe for the poor.³⁵The midrash identifies the OWNERS of Job 31:39 with the poor who actually work the land. If I have not done <all> this, (then in vs. 40): MAY THORNS COME UP INSTEAD OF WHEAT…. Rabbi Hosha'ya taught: Torah teaches you proper procedure. A field that grows thorns (when unplanted) is fine to sow wheat in. A field that grows stinkweed is fine to sow barley in. What is the evidence? That which is written (in Job 31:40:) MAY THORNS COME UP INSTEAD OF WHEAT, AND STINKWEED INSTEAD OF BARLEY. (Ibid., cont.:) THE WORDS OF JOB ARE ENDED. [Beyond this point] Job foresees and prophesies any number of prophecies. But <here> you say: THE WORDS OF JOB ARE ENDED. It is simply that Job meant: If I have not fulfilled these <conditions> (of vss. 38–39), may my words be ended, and let me not have a pretext for saying to you (in Deut. 26:13 regarding the second tithe): I HAVE REMOVED THE CONSECRATED PORTION FROM THE HOUSE.³⁶MSh 5:10. For that reason Moses warned Israel (in Deut. 14:22): YOU SHALL SURELY TITHE.

(Deut. 14:22:) “You shall surely tithe.” This is related to the verse (in Job 31:38), “If my land cries out against me.” The Holy One, blessed be He, said to Job, “Do you have anything more than four cubits of soil at the time of your death?²⁰PRK 10:7. So should you say (ibid.), ‘If my land has cried out against me?’ And is it your handiwork?” R. Hiyya the Great and R. Simeon ben Halafta [differed about the matter]. R. Hiyya the Great said, “It is comparable to one who had a mantle (tallit) for sale in the bazaar.²¹Itlis. Buber’s note 65 suggests that the Hebrew word has lost an initial quf and comes from the Greek katalusis, which can denote a lodging or resting place. When someone passed by and saw it, he said to him, ‘That is mine.’ He said to him, ‘Wrap yourself in it. If it fits you, then it is yours; but if it does not, it is not yours.’ Similarly the Holy One, blessed be He, said to Job, (Jer. 23:24), ‘”Do I not fill the heavens and the earth?” Yet you say (in Job 31:38), “If my land cries out against me.” Is it your handiwork?’” Then R. Simeon ben Halafta said, “It is comparable to one who had a bondmaid for sale in the bazaar. When someone passed by and saw her, he said, ‘She is mine.’ He said to him, ‘Rebuke her. If she heeds you, she is yours; but if not she is not yours.’ Similarly the Holy One, blessed be He, said to Job, ‘It is written of Me (in Ps. 104:32), “Who (i.e., the Lord) looks on the earth and it trembles.” Yet you say (in Job 31:38), “If my land cries out against me.” Is it your handiwork?’” At that time Job said, “Master of the universe, I did not say that. Rather [what I meant by the words, ‘If my land cries out against me,’ was] if I did not take out its tithes properly; (ibid., cont.:) ‘and [if] its furrows weep together’ [means] if I planted it [unlawfully] with mixed seeds. (Job 31:39:) ‘If I have eaten its produce without payment (literally, without money),’ this refers to the second tithe, as stated (in Deut. 14:25), ‘Then you shall convert it into money […]’; (Job 31:39, cont.) ‘and disappointed its owners,’ this refers to the tithe for the poor.²²The midrash identifies the OWNERS of Job 31:39 with the poor who actually work the land. If I have not done [all] this, (then in vs. 40), ‘May thorns come up instead of wheat […].’” R. Hosha'ya taught, “The Torah teaches you proper procedure. A field that grows thorns (when unplanted) is fine to sow wheat in. A field that grows stinkweed is fine to sow barley in. [What is the reason (evidence)?] That which is written (in Job 31:40), ‘May thorns come up instead of wheat, and stinkweed instead of barley.’” (Ibid., cont.:) “The words of Job are ended.” Up to here, Job foresees and prophesies any number of prophecies, and [here] you say, “The words of Job are ended?” It is simply that Job was saying, “If I have not fulfilled these [conditions] (of vss. 38-39), may my words be ended, and let me not have a pretext for saying to you (in Deut. 26:13 regarding the second tithe), ‘I have removed the consecrated portion from the house.’”²³MSh 5:10. For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”