Midrash sobre Proverbios 11:31

(Prov. 11:31:) BEHOLD, A RIGHTEOUS ONE SHALL BE RECOMPENSED ON EARTH. BEHOLD, A RIGHTEOUS ONE: This is Noah, since it is stated (in Gen. 6:9): NOAH WAS A RIGHTEOUS MAN. Because he was diligent [in making] the ark, he was immediately recompensed, as stated (in Prov. 11:31): BEHOLD, A RIGHTEOUS ONE SHALL BE RECOMPENSED ON EARTH. R. Huna said: When he came out of the ark, he gave a heartfelt groan,¹⁴Cf. BQ 80a. since it is stated (in Gen. 7:23): AND NOAH ONLY WAS LEFT. "And Noah was left" is not written here, but AND NOAH ONLY WAS LEFT, < since ONLY is > a term of reduction.¹⁵I.e., even Noah was left in a reduced (unhealthy) state. See above, 1:8. R. Johanan said in the name of R. Eliezer b. R. Jose the Galilean:¹⁶Gen. R. 30:6; 36:4; Lev. R. 20:1. Noah did not leave the ark until the lion had injured him. The Holy Spirit has stated: Are the righteous recompensed and the wicked not recompensed? (Prov. 11:31:) BEHOLD, A RIGHTEOUS ONE SHALL BE RECOMPENSED ON EARTH. The Holy One said: The righteous one angers him for an hour and immediately becomes reconciled; but in the case of the generation of the flood, not one of them survived. The Holy One said: What caused Noah to escape? The righteousness which he had. (Gen. 6:9:) NOAH WAS A RIGHTEOUS MAN.

(Deut. 31:14:) THEN THE LORD SAID UNTO MOSES: BEHOLD THE DAYS ARE DRAWING NEAR FOR YOU TO DIE.²⁴This verse indicates that this paragraph and the two that follow properly belong to the third section of the missing midrash on Parashah IX.: This text is related (to Prov. 11:31): BEHOLD, SHALL A RIGHTEOUS ONE BE RECOMPENSED ON EARTH?²⁵Tanh., Deut. 11:6. The sense of the midrash requires these words to be read as a question. With reference to whom is this text spoken? It speaks of none other than Moses the Righteous, for there is no one like him, not among the prophets and not among the sages. So here is the Holy One testifying concerning him after his death (in Deut. 34:10): NEVER AGAIN DID THERE ARISE IN ISRAEL A PROPHET LIKE MOSES <WHOM THE LORD KNEW FACE TO FACE>; still, he did not have the power to save himself from death. David therefore said (in I Chron. 29:15): FOR WE ARE SOJOURNERS BEFORE YOU AND TRANSIENTS LIKE ALL OUR ANCESTORS; OUR DAYS ON THE EARTH ARE LIKE A SHADOW, AND THERE IS NO HOPE. But is it not written (in Ps. 37:34): HOPE IN THE LORD AND KEEP HIS WAY, AND HE WILL RAISE YOU UP TO INHERIT THE LAND? So why does the text say (in I Chron. 29:15): AND THERE IS NO HOPE? David said: Sovereign of the Universe, in all circumstances a person has hope. If one is poor, <there is hope> until he becomes rich. <If he is> feeble, <there is hope> until be becomes strong. If he is sick, <there is hope> until he is healed. If he is confined in prison, <there is hope> until they free him. On the day of death, however, he has no hope. So here the Holy One spoke with Moses face to face, but he was not able to save himself from death. And so Solomon has said (in Eccl. 9:2): SINCE EVERYTHING <HAPPENS> TO EVERYONE, THE SAME LOT <FALLS> TO THE RIGHTEOUS AND TO THE WICKED.²⁶Cf. PRK 26:1.: R. Hanina said: In the case of an intercessory spirit,²⁷Pisqonit. Cf. Sanh. 44b, where the Tosafot and the notes of Elijah Gaon of Vilna, citing Rashi, identify this spirit with Gabriel, who was surnamed Pisqon, because he argues against the Holy One. it has authority to speak before the Holy One. <Such a one is> like a senator²⁸Lat.: senator. before the King. So he says to <the Holy one>: Sovereign of the Universe, all flesh is <destined> for death. Abraham experienced death; the wicked Nimrod experienced death; Isaac experienced death; Abimelech experienced death; Moses experienced death; the wicked Pharaoh experienced death; for Solomon has stated (in Eccl. 3:20): EVERYONE IS GOING TO THE SAME PLACE. So from now on, what gain is there for the righteous to be engaged with the Torah and good works in this world? And what loss is there for the wicked to sin and cause <others> to sin in this world? Solomon has the explanation (in vs. 21): WHO KNOWS THE LIFEBREATH OF HUMANS THAT <RISE UPWARD AND THE LIFEBREATH OF THE BEAST THAT GOES DOWN INTO THE EARTH>? THE LIFEBREATH OF HUMANS: These are the spirits of the righteous, because they are put in storage and hidden under the Throne of Glory.²⁹Shab. 152b; Deut. R. 11:10; cf. Revelation 6:9, where the souls of the martyrs are under the heavenly altar. AND THE LIFEBREATH OF THE BEAST THAT GOES DOWN INTO THE EARTH: These are the spirits of the wicked, which go down to Gehinnom. And so it says (in Is. 14:15): YOU SHALL ALSO {GO DOWN} [BE BROUGHT DOWN] UNTO SHEOL, <UNTO THE UTTERMOST PARTS OF THE PIT>. But where is it shown that the righteous are called ADAM? Where Jonah says so (in Jonah 4:11): SO SHOULD I NOT TAKE PITY ON NINEVEH, <THAT GREAT CITY> IN WHICH THERE ARE OVER A HUNDRED AND TWENTY THOUSAND PERSONS (literally: ADAMS), AND <MANY> ANIMALS. ADAMS: These are the righteous; AND <MANY> ANIMALS: These are the wicked, in that their works are like the work of the wicked. It is therefore stated (in Prov. 11:31): BEHOLD, SHALL A RIGHTEOUS ONE BE RECOMPENSED ON EARTH?

(Deut. 31:14:) “Then the Lord said unto Moses, ‘Behold the days are drawing near for you to die.”²²This verse indicates that this paragraph and the two that follow properly belong to the third section of the missing midrash later on. This text is related (to Prov. 11:31), “Behold, shall a righteous one be recompensed on earth?”²³The sense of the midrash requires these words to be read as a question. With reference to whom is this text spoken? It speaks of none other than Moses the righteous, for there is no one like him, not among the prophets and not among the sages. So here is the Holy One, blessed be He, testifying concerning him after his death (in Deut. 34:10), “Never again did there arise in Israel a prophet like Moses.” Still, he did not have the power to save himself from death, all the more so other people. And David therefore said (in I Chron. 29:15), “For we are sojourners before You and transients like all our ancestors; our days on the earth are like a shadow, and there is no hope.” But is it not written (in Ps. 37:34), “Hope in the Lord and keep His way, [and He will raise you up to inherit the land?” So why does the text say (in I Chron. 29:15), “and there is no hope?” David said, “Master of the world, in all circumstances a person has hope. If one is poor, he hopes until he becomes rich. If he is feeble, he hopes until be becomes strong. [If] he is sick, he hopes until he is healed. If he is confined in prison, he hopes until they free him. On the day of death, however, he has no hope.” As see here that the Holy One, blessed be He, spoke with Moses face to face, but he was [still] not able to save himself from death. And so Solomon has said (in Eccl. 9:2), “Since everything [happens] to everyone, [the same lot to the righteous and to the wicked].²⁴Cf. PRK 26:1. R. Hanina said, “In the case of an intercessory spirit,²⁵Pisqonit. Cf. Sanh. 44b, where the Tosafot and the notes of Elijah Gaon of Vilna, citing Rashi, identify this spirit with Gabriel, who was surnamed Pisqon, because he argues against the Holy One. it has authority to speak before the Holy One, blessed be He. [Such a one is] like a senator²⁶Lat.: senator. before the king. So he says to [the Holy One, blessed be He], ‘Master of the world, all flesh is [destined] for death. Abraham experienced death, Nimrod experienced death; Isaac experienced death, Abimelech experienced death; Moses experienced death, Pharaoh experienced death; for Solomon has stated (in Eccl. 3:20), “Everyone is going to the same place.” So from now on, what gain is there for the righteous to be engaged with the Torah and good works in this world? And what loss is there for the wicked to sin and cause [others] to sin in this world?’ Solomon has the explanation (in vs. 21), ‘Who knows the lifebreath (spirit) of humans (literally, the Children of Adam) that rise upward [and the lifebreath (spirit) of the beast that goes down into the earth]?’ ‘The spirit of humans,’ these are the spirits of the righteous, because they are put in storage and hidden under the throne of glory;²⁷Shab. 152b; Deut. R. 11:10. ‘and the spirit of the beast that goes down into the earth,’ these are the spirits of the wicked, which go down to Gehinnom. And so it says (in Is. 14:15), ‘You shall also be brought down unto Sheol, [unto the uttermost parts of the pit].’” But where is it shown that the righteous are called Adam? Where Jonah says so (in Jon. 4:11), “So should I not take pity on Nineveh, [that great city] in which there are over a hundred and twenty thousand persons (literally, Adams), [who do not know their right hand from their left, and many animals].” “Adams,” these are the righteous; “who do not know their right hand from their left, and many animals,” these are the wicked, in that their actions are like the actions of the animals. It is therefore stated (in Prov. 11:31), “Behold, shall a righteous one be recompensed on earth?”

Further proof that they did not sleep is presented to us by R. Yohanan. He tells us in the name of R. Eliezer the son of R. Yosé the Galilean that because Noah once delayed feeding a lion, the lion bit him so severely that he left the ark crippled, as it is said: And only Noah was left (Gen. 7:23). The word ah (“only,” also “to be afflicted”) indicates that his body was no longer whole. He became, thereby, unfit to bring sacrifices to the altar,¹⁵No person with a blemish on his body was permitted to bring a sacrifice to the altar. and his son Shem had to do it in his stead. Concerning him it is said: Behold, the righteous shall be made whole in the earth (Prov. 11:31).

... And one who acquires souls is wise”—this is Noach, who acquired souls, and was nourishing them and feeding them . . . The twelve months that Noach did in the ark, he did not taste the taste of sleep, not in the day and not in the night, for he was busy feeding the souls that were with him, so “one who acquires souls”, this is Noach.

(Devarim 11:26-27) "blessing and curse": "blessing" — that you hearken; "curse" — that you do not hearken." Similarly (Bereshith 4:7) "If you (Cain) do right, you will bear (a blessing)," and if you do not do right, you will bear (a curse)." R. Eliezer the son of R. Yossi Haglili says: Who "whispers" to you that in "blessing and curse" the Torah meant that the blessing is your hearkening, and the curse, your not hearkening? Compare (Proverbs 18:29) "Death and life are in the power of the tongue; and those who love it will eat its fruit" — The lover of good will eat its fruit and the lover of evil will eat its fruit! R. Eliezer, the son of R. Yossi Haglili says: Who "whispered" it to you? Scripture states (Psalms 24:13-14) "Who is the man who wants life, who loves days to see good? Guard your tongue from evil and your lips from speaking deceit." Similarly, (Proverbs 11:31) "If there is retribution for the righteous one in the land, how much more so for the evildoer and the sinner!" R. Eliezer, the son of R. Yossi Haglili says: Who "whispered" it to you? Scripture states (Ibid. 16:4) "The L-rd created all for His own sake — even the evildoer for the day of retribution."

Here, the money etc. - Rabi Yishmael taught, this is one of the ten a fortiori arguments written in the Torah. 1. "Indeed we returned the silver, obviously we wouldn't steal!"; 2. (Exodus 6) "The Children of Israel did not listen to me, certainly it is doubtful that Pharaoh would!"; 3.(Numbers 12) "And G-d said to Moses, 'If her father would spit in her face [she would hide from sight for seven days] surely then if the Shekhina rebukes her [she should hide for] fourteen days!"; 4. (Deuteronomy 31) "Indeed while I still live among you, you were rebellious, how much more so after my my death!"; 5. (Jeremiah 12) "If you race with the foot-runners and they exhaust you, surely then, you cannot compete with horses!"; 6. (ibid) "If you are secure only in a tranquil land, you will surely not fare well in the jungle of the Jordan!"; 7. (Samuel I 23) "Behold we are afraid even here in Judah, surely [we will fear them] if we go to Keilah!"; 8. (Proverbs 11) "If the righteous pay [for sin] while on earth, certainly the wicked should expect to!"; 9. (Esther 9) "And the king said to Esther, 'In the capitol city the [Jews destroyed so many] imagine what they have done in my other provinces!" [NOTE: The tenth a fortiori argument seems to be: 10. (Ezekiel 15:5) "If the wood of a grapevine has little use when it is whole, it obviously has no value when it is charred!"]