Midrash sobre Proverbios 4:26

R. Jonathan b. Achmai and R. Juda b. Gerim had been studying the chapter concerning vows before R. Simon b. Jochai. In the evening they took leave of him and departed. On the following morning they returned and asked leave again. Whereupon R. Simon b. Jochai said unto them: "Did you not take leave of me last night?" They answered him: "Has not our master taught us that a disciple who takes leave of his teacher and remains in the same place over night must take leave again? For it is "written (I Kings 8, 66) On the ninth day (the twenty-second day, of the seventh month) he dismissed the people, and they blessed the king; and it is again written (II Chron. 7, 10) And on the twenty-third day of the seventh month he dismissed the people. We infer from this that a disciple who, after taking leave of his master, remains over night in the same place, must take leave again." [Hence both dates are correct.] He then said to his son: "These are worthy (scholarly) men. Go and let them bestow a blessing upon you." His son went, and found them discussing the contradiction of the following passages (Prov. 4, 26) Balance well the track of thy foot, and let all thy ways be firmly right; and it is written (Ib. 5, 6) So that she cannot balance the path of life; her tracks are unsteady and she knoweth it not. This presents no difficulty; the latter passage refers to such a commandment that can not be performed by others (Ib. b) and the former passage has reference to such as can be performed by others. [When it should be preferred to study.] They again propounded a question: It is written (Ib. 3, 15) She is more precious than pearls, and all the valuable things are not equal unto her. Hence, Heavenly things are equal; and it is written (Ib. 8, 2) And all the things that men wish for are not equal to her; hence even Heavenly things are included? And this they also explained that the one refers to such a case which may be performed by others, while the other refers to such a case which cannot be performed by other. Then they turned to him (the son) and said. "Wherefor hast thou come to us?" "Father sent me here to receive your blessing," was his answer. Whereupon they said to him: "May it be His will that thou sowest and never reapest; thou shalt bring in, but never carry out; thou Shalt give forth but not bring in; thy permanent house shall be waste and thy temporary dwelling shall be inhabited; thy table shall be confused, and thou shalt not see a first year." When he returned unto his father he said: "Not only did they not bless me but, on the contrary, they caused me grief with their words!" "What did they say to you?" asked his father. He recited the above. "All there are blessings!" exclaimed his father, "viz: Thou shalt sow and not reap means [allegorically] that thou shalt bear children and they shall not die. Thou shalt bring in and not give forth means that thou shalt bring in thy house wives for sons, and thy male children shall not die, so their wives will not need to leave thy house. Thou shalt give forth and not bring in means that thou shalt have daughters and their husbands shall not die, so that they shall not be compelled to return to thy house. Thy permanent house shall be ruined and thy temporary dwelling shall be inhabited — for this world is only a temporary dwelling and the world to come is the real house, as it is written (Ps. 49, 12) Their inward thought is, that their houses are to be forever. Do not read Kirbam, (their inward) but Kivrom (their graves). Thy table shall be confused, on account of many children. And thou shalt not see a first year means thy wife shall not die, so that thou shalt not be compelled to marry another."

R. Simeon the son of Yohai said to his son: “These are worthy men, go to them that they may bless you.” He visited them and found them comparing two texts. It is written: Make plain the path of thy feet, and let all thy ways be established (Prov. 4:26), and it is written as well: Lest she should walk the even path of life, her ways wander but she knoweth it not (Prov. 5:6). There is no contradiction here (they decided). The former text refers to an obligation that can be discharged through another person, while the latter verse has reference to an obligation that cannot be discharged through another person.