Midrash sobre Proverbios 29:4

R. Huna used to gather ten disciples of the college when a case came before him, saying: "In order that each of us may carry off a chip of the beam" (all should share the responsibility). And R. Ashi, whenever a Trefah came before him for his examination as to its legality, used to gather all the slaughterers of the city, saying: "In order that each of us may carry off chips of the beam." When R. Dimi came from Palestine he said: R. Nachman b. Cohen lectured: "What is the meaning of the passage (Ib. 29, 4) A king will through the exercise of justice establish [the welfare of] a land; but one that loveth gifts overthroweth it; if the judge is like unto a king, who needs not the favor of any one, he establishes the land; but if he is like a priest who goes around the barns asking for heave-offerings (support), he overthroweth it." The house of the Prince had appointed a judge who was ignorant, so the Rabbis said to Juda b. Nachman, the interpreter of Resh Lakish: "Go and be his interpreter." He inclined his ear to hear what he wanted to say for interpretation; but the judge said nothing. Juda then exclaimed (Hab. 2, 19) Woe unto him that saith to the wood, Awake! Rouse up! to the dumb stone, shall this teach? Behold, it is overlaid with gold and silver, and no breath whatever is in its bosom. And the Holy One, praised be He! will punish his appointers, as it is said (Ib.) But the Lord is in His holy temple; be silent before Him, all the earth.

Now these are the ordinances (Exod. 21:1). Scripture says elsewhere: The king by justice establisheth the land, but the man who sets himself apart (terumah)¹The word terumah means “something set aside,” as with the priestly offering. overthroweth it (Prov. 29:4). The Torah’s king rules through justice and thereby causes the earth to endure, but the man who sets himself apart (terumah) overthrows it. This implies that if a man acts as though he were a terumah (the portion separated, or set aside, for the priests) by secluding himself in the corner of his home and declaring: “What concern are the problems of the community to me? What does their judgment mean to me? Why should I listen to them? I will do well (without them),” he helps to destroy the world. Hence the man of separation (terumah) overthroweth it.

(Exod. 21:1:) AND THESE ARE THE ORDINANCES (mishpatim). This text is related (to Prov. 29:4): BY JUSTICE (mishpat) A KING SUSTAINS THE LAND.⁶Gen. R. 14:1; Exod. R. 30:13; cf. Tanh., Exod. 6:2. This refers to the Holy One. (Ibid., cont.:) BUT A PERSON OF REMOVALS (temurot) WILL DESTROY IT. This refers to the first Adam who was separated out in a removal (temurah). R. Jose ben Qetsartah said: Where is it shown that he was separated out in a removal?⁷Above, Gen. 2:1; Tanh., Gen. 2:1;yShab. 2:4 (5b); Gen. R. 17:8. Where it is stated (in Gen. 2:6–7): BUT A MIST WENT UP FROM THE EARTH <AND WATERED THE WHOLE FACE OF THE GROUND>. THEN THE LORD FORMED <THE HUMAN OUT OF DUST FROM THE GROUND>.⁸See above, Gen. 2:2; Tanh., Gen. 2:1. <It is> like the wife of a priest putting water into the midst of her dough and after that taking the hallah.⁹Cf. Numb. 15:20, which identifies hallah and temurot. Ergo, it says (in Prov. 29:4): BUT A PERSON OF REMOVALS (temurot) WILL DESTROY IT. When the Holy One commanded him to eat from this and not to eat from that, he transgressed the command. What did he bring about? (Gen. 3:17:) CURSED IS THE LAND BECAUSE OF YOU. Ergo, (in Prov. 29:4): <BUT A PERSON OF REMOVALS > WILL DESTROY IT.