Midrash sobre Proverbios 7:28

R. Samuel h. Nachmeni in the name of R. Jonathan said: "A judge that decides the law in accordance with the equity of truth causes the Shechina to dwell in Israel, as it is said (Ps. 82, 1) God standeth in the congregation of God; in the midst of judges doth He judge. And the judge who decides the law not in accordance with the equity of truth causes the Shechinah to depart from Israel, as it is said (Ib. 12, 6) Because of the oppression of the poor, because of the sighing of the needy, now will I arise, saith the Lord." R. Samuel b. Nachmeni said also in the name of R. Jonathan: "A judge who causes [through his decisions] the transfer of money from one hand to another, contrary to the law, the Holy One, praised be He! will collect from his own soul, as it is said (Prov. 22, 23) Rob not the poor because he is poor, neither crush the afflicted in the gate; for the Lord will plead their cause, and despoil the life of those who despoil them." R. Samuel b. Nachmeni said also in the name of R. Jonathan: "A judge should always imagine that a sword lies between his thighs, that Gehenna is open under him: (Ib. b) as it is said (Songs 3, 7, 8) Behold it is the bed tchich is Solomon's; sixty valiant men are around about it, of the valiant ones of Israel. All of them are girded with the sword, are expert in war; every one hath his word upon his thigh, because of the terror in the night — i.e., because of the terror of Gehenna, which is equal to the night." R. Yashiya (according to others, R. Nachman b. Isaac) lectured: "What is the meaning of the passage (Jer. 21, 12) O house of David, thus hath said the Lord: Exercise justice on [every] morning, and deliver him that is robbed out of the hand of the oppressor. Is it then customary to judge only in the morning, and not during the entire day? It means, if the thing which you decide is clear to you as the morning, then do decide, but if not, do not." R. Chiya b. Abba in the name of R. Jonathan said: "We infer it from the following (Prov. 7, 4) Say unto wisdom. Thou art my sister, which means, if the thing is as certain to you as it is the law that prohibits you from marrying your sister, then you may say it, but not otherwise." R. Joshua b. Levi said: "If ten judges sit in court discussing one case, the responsibility rests upon every one of them." But is that not self-evident? It means even a disciple who is sitting before his teacher [although he merely discusses without any result].

Our Rabbis were taught that the Scripture consists of four thousand, eight hundred and eighty-eight passages. Psalms contain eight passages more than Scriptures; Chronicles has eight less. Our Rabbis taught (Deut. 4, 7) V'shinantam (And thou shall teach them diligently), this means that the Torah shall be so clear in your mouth, so that when one will ask you a thing you should not stammer but answer him directly; (Ib. b) as it is said (Pr. 7, 4) Say unto wisdom thou art my sister, etc.; and there is a preceding passage, Bind them around thy fingers, inscribe them upon the tables of thy heart; and there is another passage (Ps. 127, 4) Like arrows in the hand of a mighty man so are the children of youth. Again there is another passage (Ib. 45, 6) Thy sharpened arrows, and again there is another passage (Ps. 127, 5) Happy is the man that hath his quiver full of them; they shall not be put to shame, when they speak with their enemies in the gate. Said R. Chiya b. Abba: "Even a father and his son, a teacher and his disciple who study the Torah in one place become enemies to each otlier [as a result of Halachik discussion]. However, they do not leave the place until they are reconciled again, as it is said (Num. 21, 14) Vaheb in Suffa. Do not read Suffa, but Soffa (at the end)."

It is written (Ps. 119, 62.) At midnight do I constantly rise to give thanks unto Thee. Did David rise at midnight? Behold! He arose at the beginning of the night, for it is said, (Ib. ib. 147.) I came before thee in the twilight of night. And how do we know that the meaning of Neshef is the beginning of night? For it is written (Pr. 7, 9.) In the Neshef, in the evening of day. R. Oshiya said: "Thus [said David], 'I never passed half a night in sleep.'" R. Zerika said: "Until midnight he slumbered like a horse, thereafter he strengthened himself [fought sleep] like a lion." R. Ashi said: "Until midnight he was engaged in the study of the Torah; after that [he spent his time] in songs and praises." And do you say Neshef means the beginning of night? Why do we find it used as the dawn of morning? For it is written (I. Sam. 30. 37.) And David smote them from the Neshef even unto the evening of the next day. Is it not meant from morning until evening? "Nay, from evening to evening." If so, then let it be written Me-haneshef Ad Haneshef or instead of Me-ha'ereb Ad Ha'ereb! [Why are the two words Neshef and Ereb, used for the same idea?] "But," says Raba, "Neshef means originally, 'The transition of anything' hence, night ends and day comes, the day ends and night comes." But how did David know the exact time at midnight? Behold! If Moses our teacher did not know it, for it is written (Ex. 11, 4.) Thus hath the Lord said, about midnight, etc. Why [does he come to say] about midnight? Should we say that he was told so by the Holy One, praised be He! Is there any possibility of God being in doubt? We must therefore explain it that Moses was told At midnight [as it really happened]; but Moses [on his own recognizance] said About midnight; consequently we infer that Moses was in doubt. And how did David know it? David had a sign [which indicated the exact time at midnight to him], for R. Chana b. Bizna said in the name of R. Simon the Pious that: a harp was hanging over David's bed and, as soon as midnight arrived, a northerly wind blew in upon the strings of the harp and caused it to play. Thereupon, David arose and studied the Torah until dawn. At dawn the sages of Israel visited David and said to him: "Our Lord, O King! Israel, thy people need a living!" "Go and support yourselves by dealing with one another," replied David. "But," said they, "a handful does not satisfy the lion nor can a pit be filled with its own earth! [i. e., a community cannot live on its own resources]." Whereupon David said to them: "Go ye and stretch your hands out as a band [of warriors]. Immediately they held counsel with Achi'tophel and took advice from the Sanhedrin and inquired of the Urim and Tummim. R. Joseph said: "What is the passage [that refers to this]? It is written (I Chr.27, 34.) And after Achi'tophel (came) Joho'yada, the son. of Bena'yahu, and Ebya'thar, and the captain of the king's army was Joab, i.e., 'Achi'tophel' is the adviser; as it is said (II Sam. 16, 23.) And the council of Achi'tophel, which he counseled in those (Fol. 4a) days was as if a man had asked advice of the word of God: 'Jehoyada the son of Bena'yahu,' refers to the Sanhedrin; 'Ebyathar' refers to the Urim and Tummim; as the passage said (Ib. 20, 23.) And Bena'yahu, the son of Jeho'yada was over the Kareithi and Peleithi. But why are the Sanhedrin called 'Kareithi?' Because they cut their words clearly; and 'Peleithi?' Because their acts were wonderful [predestined]. And why was the name Urim given to the stones? Because they enlightened their words; 'Tummim?' Because they finished their words.' And after this, they applied to Joab, the king's captain." R. Isaac b. Ada said: "What biblical passage relates to this? [That the harp was hanging over David's bed.] Awake! my spirit, awake! my psaltry and harp; I will wake up the morning dawn! (Ps. 57, 9)." R. Zera said: "Moses, our teacher, knew very well [the exact time at midnight] and so did David; the harp was used not to tell him the time at midnight, but to awaken him from sleep. The reason for Moses' statement About midnight is that he feared lest the astrologers of Pharaoh might err in the time and would afterwards say that Moses lied; as the master has said, Use thy tongue to say, I do not know lest you be found mistaken and deceived!' " R. Ashi said: "The time when Moses spoke was midnight (between the thirteenth and the fourteenth day of Nisan) and thus he said to Pharaoh: 'The Holy One, praised be He! said, 'To-morrow, at this time, will I go out in the midst of Egypt.'"

...It is written (Ps. 119:62) At midnight do I constantly rise to give thanks unto Thee. Did David rise at midnight? Behold! He arose at the beginning of the night, for it is said, (Ib. ib. 147.) I came before thee in the twilight of night. And how do we know that the meaning of Neshef is the beginning of night? For it is written (Pr. 7, 9.) In the Neshef, in the evening of day. R. Oshiya said: "Thus [said David], 'I never passed half a night in sleep.'" R. Zerika said: "Until midnight he slumbered like a horse, thereafter he strengthened himself [fought sleep] like a lion." R. Ashi said: "Until midnight he was engaged in the study of the Torah ; after that [he spent his time] in songs and praises." And do you say Neshef means the beginning of night? Why do we find it used as the dawn of morning? For it is written (I. Sam. 30. 37.) And David smote them from the Neshef even unto the evening of the next day. Is it not meant from morning until evening? "Nay, from evening to evening." If so, then let it be written Me-haneshef Ad Haneshef or instead of Me-ha'ereb Ad Ha'ereb! [Why are the two words Neshef and Ereb, used for the same idea?] "But," says Raba, "Neshef means originally, 'The transition of anything' hence, night ends and day comes, the day ends and night comes." But how did David know the exact time at midnight? Behold! If Moses our teacher did not know it, for it is written (Ex. 11:4) Thus hath the Lord said, about midnight, etc. Why [does he come to say] about midnight? Should we say that he was told so by the Holy One, praised be He! Is there any possibility of God being in doubt? We must therefore explain it that Moses was told At midnight [as it really happened] ; but Moses [on his own recognizance] said About midnight; consequently we infer that Moses was in doubt. And how did David know it? David had a sign [which indicated the exact time at midnight to him], for R. Chana b. Bizna said in the name of R. Simon the Pious that: a harp was hanging over David's bed and, as soon as midnight arrived, a northerly wind blew in upon the strings of the harp and caused it to play. Thereupon, David arose and studied the Torah until dawn. At dawn the sages of Israel visited David and said to him : "Our Lord, O King! Israel, thy people need a living!" "Go and support yourselves by dealing with one another," replied David. "But," said they, "a handful does not satisfy the lion nor can a pit be filled with its own earth! [i. e., a community cannot live on its own resources]." Whereupon David said to them : "Go ye and stretch your hands out as a band [of warriors]. Immediately they held counsel with Achi'tophel and took advice from the Sanhedrin and inquired of the Urim and Tummim. R. Joseph said: "What is the passage [that refers to this]? It is written (I Chr.27, 34.) And after Achi'tophel (came) Joho'yada, the son. of Bena'yahu, and Ebya'thar, and the captain of the king's army was Joab, i.e., 'Achi'tophel' is the adviser; as it is said (II Sam. 16:23) And the council of Achi'tophel, which he counseled in those (Fol. 4a) days was as if a man had asked advice of the word of God : 'Jehoyada the son of Bena'yahu,' refers to the Sanhedrin; 'Ebyathar' refers to the Urim and Tummim ; as the passage said (Ib. 20, 23.) And Bena'yahu, the son of Jeho'yada was over the Kareithi and Peleithi. But why are the Sanhedrin called 'Kareithi ?' Because they cut their words clearly; and 'Peleithi?' Because their acts were wonderful [predestined]. And why was the name Urim given to the stones? Because they enlightened their words ; 'Tummim?' Because they finished their words.' And after this, they applied to Joab, the king's captain." R. Isaac b. Ada said : "What biblical passage relates to this? [That the harp was hanging over David's bed.] Awake! my spirit, awake! my psaltry and harp; I will wake up the morning dawn! (Ps. 57:9)." R. Zera said : "Moses, our teacher, knew very well [the exact time at midnight] and so did David; the harp was used not to tell him the time at midnight, but to awaken him from sleep. The reason for Moses' statement About midnight is that he feared lest the astrologers of Pharaoh might err in the time and would afterwards say that Moses lied ; as the master has said, Use thy tongue to say, I do not know lest you be found mistaken and deceived !' " R. Ashi said: "The time when Moses spoke was midnight (between the thirteenth and the fourteenth day of Nisan) and thus he said to Pharaoh: 'The Holy One, praised be He ! said, 'To-morrow, at this time, will I go out in the midst of Egypt.'"...

And his sister stood from afar... - Why did Miriam stand from afar? Rabbi Amram said in the name of Rav: Because Miriam prophesied and said "In the future, Mother will give birth to a child that will be the savior of the Jewish people." When Moshe was born, the entire house was filled with light. [Miriam's] father arose and kissed her on the head. He [Amram] said to her [Miriam]: "My daughter, your prophecy has been fulfilled". That is what is said (Exodus 15:20) "And Miriam the Prophetess, the brother of Aharon, took the tambourine..." Was she only the brother of Aharon and not the brother of Moshe? Rather, she had stated that prophecy while she was the sister of Aharon and not (yet) the sister of Moshe. When they put him (Moshe) in the river, her mother arose and hit her on the head and said to her daughter: "My daughter, where is your prophecy!?" And this is why the verse says "And his sister stood by from afar", for she wanted to know what would be the results of her prophecy. And the Rabbis say the entire verse was said with the Divine Spirit. "And she stood" similar to (Samuel I 3:10) "And G-D came and stood". "His Sister" similar to (Proverbs 7:4) "Say to wisdom, she is your sister". "From afar" similar to (Jeremiah 31:2) "From afar G-D is seen to me". "To know what will happen to him" similar to (Samuel I 2:3) "For G-D is all knowing".

"And his sister stood back" - Why did Miriam stand back? Rabbi Amram said in the name of Rav: "Because Miriam had prophesied: 'In the future, my mother will give birth to a son who will save Israel'. When Moses was born, the whole house was filled with light; her father rose and kissed her on the head. He said to her: 'My daughter! Your prophecy has come to pass' - as it is written [Exodus 15:20]: 'And Miriam the prophetess, sister of Aaron, took up the timbrel.' [Why was she called] 'Sister of Aaron,' and not 'sister of Moses'?! Because when she issued her prophecy, she was [only] the sister of Aaron - Moses had not been born yet. When she cast him into the Nile, her mother rose and struck her on the head. She said: 'My daughter! What has become of your prophecy?!' This is why it is written 'his sister stood back etc.': in order to know would become of her prophecy. And our rabbis taught: This entire verse speaks [not of Miriam, but] of the Holy Spirit. 'And she stood...' refers to 'The LORD came and stood...' [I Samuel 3:10]; '[His] sister' refers to 'Say to Wisdom: "You are my sister"' [Proberbs 7:4]. 'Back' refers to 'The Lord appeared to me from far back' [Jeremiah 31:3]. 'In order to know what would happen to him' refers to 'For the LORD is a God of knowledge.' [I Samuel 2:3]".

R. Aba in the name of R. Huna, quoting Rab, said: "What is the meaning of the verse (Pr. 7, 26) She hath cast down many wounded, yea, a mighty host are all her slain, i.e., she hath cast down many wounded, refers to an immature disciple, who decides questions; a mighty host are all her slain, refers to a matured scholar, who is fit to do so and does not." And until what age [is one considered immature]? Till he reaches his fortieth year. But did not Raba decide questions [although he only lived forty years]? It was because there was no greater scholar than he. And whose leaves do not wither. R. Acha b. Ada in the name of Rab, and according to others, R. Acha b. Abba in the name of R. Hamnuna, quoting Rab, said: "Whence do we infer that even the gossip of a scholar is to be studied? The passage reads, And whose leaf doth not wither."

(Fol. 11) "And so also do we find concerning good deeds — Miriam," etc. How do you compare both things? Miriam was waiting only a short time while Israel waited seven days. Said Abaye [read the Mishnah] and concerning good deeds it is not so [because it is paid more than deserving.] "But the Mishnah reads and so also concerning good deeds," Raba objected. "We must therefore read," said he: "So also concerning good deeds [that with the same measure one measures to others, who will receive it in reward]; however, there is a rule that the measure of good reward is far superior to the measure of evil dispensation." (Ex. 2, 4) And his sister placed herself afar off, to ascertain what would he done to him. The entire passage refers to the Shechina, and she placed herself, as it is written (I Sam. 3, 10) And the Lord came and placed Himself, and called as at previous times: His sister, as mentioned (Pr. 7, 4) Say unto wisdom thou art my sister: From afar is the Lord appeared to me; to ascertain herself, as it is written (I Sam. 2, 3) for a God [De'oth] knowledge is the Lord: Mah, as it is written (Deut. 10, 12) What [Mah] doth the Lord thy God require of thee; would be done. Ya'asse, as it is said (I Sam. 25, 28) Will certainly make (Ya'asse) for my Lord an enduring house to him. — Loh, as it is written (Jud. 6, 23) And he called it loh Adonei Shalom.

What does it mean "a minor whose maturity months were not complete?" In Babylon it was explained that it refers to a scholar who would challenge his teachers R Abba said: "This refers to a scholar who has not reached maturity and occupies himself with deciding lawful questions; for R. Abba said in the name of Rab: 'What is the meaning of the passage (Pr. 7, 26) For she hath cast down many wounded; yea a mighty host are all her slain; i.e., for she hath cast down many wounded, refers to a scholar who has not reached maturity and who renders decisions; yea, a mighty host are all her slain, refers to a scholar who although he has reached maturity desires not to render decisions.'" (Ib., b.) Until what years is a man termed premature? Until forty years. Is this so? Behold, Raba rendered decisions before forty years. The former refers only when there is an equal to him in town.

All of the commandment that I command you today (Deuteronomy 8:1): This is what the verse stated (Proverbs 7:2), "Keep My commandments and live," since David said (Psalms 17:8), "Guard me like the apple of Your eye." Rabbi Yehudah of Sakhnin said, "There is [no piece of land fitting to plant] a fourth of a kav, which does not include nine kav of bad spirits." And Rabbi Yehoshua ben Levi said, "And they all have a veil over their faces." How is [it possible for people to avoid injury from them]? A man walks and [an angel] goes out in front of him and says, "Move to the sides before the likeness of the Holy One, blessed be He," as it is stated (Psalms 39:7), "Man walks in an image."

R. Chisda said: "Knowledge of the Torah can be acquired only through means of signs; for it is said (Deu. 31, 19.) Put it in their mouth. Do not read it Sima (put it) but read it Simana (its signs)." When R. Tachlipha heard this in the West (Palestine), he told it to R. Abuhu, who said: "Ye derive it from that passage, but we derive it from the following (Jer. 31, 20.) Set thyself up waymarks, i.e., set up way-marks to the Torah." Whence do we know that the word Tziyun means marks? For it is written (Ez. 39, 15.) Then when anyone seeth a human bone, he will set up a 'Tziyun' around it." R. Elazar said: "[We know it] from the following, (Pr. 7, 4.) And call understanding thy kinswoman, i.e., make a kins-woman of the Torah." Raba said: [This means] "Set a fixed regular (Fol. 55a) time for the study of the Torah." This also is intended by R. Abdimi b. Dosa, who spoke thus: "What is meant by the passage (Deu. 30, 12.) It is not in heaven, neither is it beyond the sea. It is not in heaven means that even if it were in heaven, one would have to ascend to reach it; neither is it beyond the sea, i.e., even if it were beyond the sea, one would have to cross the sea to reach it." Raba said: "It is not in heaven, means that knowledge cannot be found in him who exalts himself [in wisdom] as high as the heavens; Neither is it beyond the sea, means that neither is it with him who considers his opinion as broad as the sea." R. Jachanan said: "It is not in heaven, means that it cannot be found among presumptuous men; Neither is it beyond the sea, means that it cannot be found among travelling merchants and tradesmen."

R. Hiyya the son of Abba concluded from the verse Say unto wisdom: “Thou art my sister” (Prov. 7:4) that if the verdict is as clear to you as the fact that your sister is forbidden to you, announce it; but if it is not, do not announce it. R. Joshua the son of Levi said: If ten men sit in judgment, responsibility for the verdict rests upon the neck of each of them. And judge righteously (Deut. 1:16). R. Joshua the son of Levi interprets this verse to mean: One must confirm the justice of the decision before announcing it.

R. Hiyya the son of Abba concluded from the verse Say unto wisdom: “Thou art my sister” (Prov. 7:4) that if the verdict is as clear to you as the fact that your sister is forbidden to you, announce it; but if it is not, do not announce it. R. Joshua the son of Levi said: If ten men sit in judgment, responsibility for the verdict rests upon the neck of each of them. And judge righteously (Deut. 1:16). R. Joshua the son of Levi interprets this verse to mean: One must confirm the justice of the decision before announcing it.

(Numb. 22:20:) “Then God came unto Balaam at night.” This text is related (to Job 33:15-17), “In a dream, a vision of the night […]; Then he uncovers a human ear […]; To turn a person from an action and conceal pride from a man.” What is the meaning of “conceal from a man”?²⁴Numb. R. 20:11. The Holy One, blessed be He, hid from him (i.e, from Balaam) that his going (with Balak's messengers) would obliterate him from the world and bring him to the grave. ” [To darken (from)] (as in Job 33:30) “Bringing him back from the grave, that he may bask in the light of life.” For when someone is going to sin, Satan dances before him until he completes the transgression. As soon as he has transgressed, he returns to inform Him. Thus it is stated (in Prov. 7: 22–23), “Going after her right away, he comes like an ox to the slaughter …. Until an arrow pierces his liver….” So did the Holy One, blessed be He, hide [obliteration] from Balaam, until he had gone and destroyed his soul. After he had taken leave of his honor, had gone and destroyed his soul and realized how he stood, he began to beg for his soul (saying in Numb. 23:10), “let my soul die the death of the righteous.”

Another interpretation (of Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD < AND HIS EYES WERE TOO WEAK TO SEE >. This text is related (to Prov. 17:8): A BRIBE IS A STONE OF GRACE (i.e., A PRECIOUS STONE) IN THE EYES OF THE ONE USING IT; WHEREVER HE TURNS, HE PROSPERS.²⁹Cf. Tanh., Gen. 6:8. Do not say it this way (i.e., with the word GRACE), but A BRIBE IS A STONE IN THE EYES OF THE ONE USING IT. Come and see what the Holy One's burnt offering (i.e., Isaac at his binding) has said: It is not seemly for him to be weak in the eyes. Should one who would give his life for the name of the Holy One and was bound upon the altar have had his eyes weakened? Nevertheless, the Holy One said: I have written in my Torah (in Exod. 23:8): AND DO NOT TAKE A BRIBE. Why? (Deut. 16:19:) BECAUSE A BRIBE BLINDS THE EYES OF THE WISE. So, when he received a bribe from Esau, I weakened his eyes. Now surely, if Isaac the Righteous had his eyes weakened because he took a bribe, how much the worse is it for < just > anyone who receives a bribe from others! It is therefore stated (in Prov. 7:8): A BRIBE IS A STONE OF GRACE. Therefore (in Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD AND < HIS EYES > WERE TOO WEAK < TO SEE >. The word "deception" was not mentioned here.

We are taught in a Baraitha (Deut. 30, 20) To love the Lord, thy God, to hearken to His voice, and to cleave unto Him. This means that a man should not say, "I will study the Scripture so that I may be called a wise man; I will study the Misnah that I may become a senior scholar occupying a seat in the college:" [This is not the proper way.] But one should study because of the love of literature and honor will come in due time, as it is said (Pr. 7, 3) Bind them round thy fingers, write them upon the table of thy heart; and it is also written (Ib., 6, 21) Bind them upon thy heart continually, tie them about thy throat; and again (Ib., 3, 17) Her way is a way of pleasantness, etc. And again, A tree of life is she to those that lay hold on her, and everyone that firmly graspeth her will be made happy. Elazar b. Zadok says: "Do things in the name of their Maker and converse in it (the Torah) for their own sake. Do not make them as a crown with which to exalt, neither shalt thou make them a spade to dig with." This can be inferred by applying a fortiori reasoning. If Belsazzar, who only made use of the sacred vessels (of the Temple) that afterwards became secular and was nevertheless punished by being uprooted from the world, how much more so will it occur with one who makes use of the crown of the Torah! Raba said: "It is permissible for a man to introduce himself with his title in a place where he is unknown, as it is said (I Kings 18, 12) But I thy servant have feared the Lord from my mouth." If so, then how will you explain the incident of R. Tarphon? [Why did he feel sorry for having informed him that he was a scholar?] It was because he was a very rich man and he should have appeased him with something.

Another matter, “all matters are wearying” – matters of heresy exhaust a person. There was an incident involving Rabbi Eliezer, who was apprehended for the purpose of heresy.⁶³He was apprehended by heretics in order to force him to concede to their beliefs. The governor took him and brought him up to the platform to judge him. He said to him: ‘Rabbi, is it appropriate for a great person like you to engage in these idle matters?’⁶⁴The reference is to the Oral Torah. He said to him: ‘I consider the judge trustworthy.’ [The governor] thought that he said it regarding him, but [in fact, Rabbi Eliezer] said it in reference to Heaven. [The governor] said to him: ‘Since you trusted me, although I [still] say what I have believed: [How] is it possible that these academies would be [so] mistaken [as to believe] in these idle matters, [but nonetheless] the verdict is that you are exonerated.’
After Rabbi Eliezer was exonerated [and allowed to descend] from the platform, he was distressed that he had been apprehended for the purpose of heresy.⁶⁵He did not understand why this had happened to him. His students entered to console him, but he did not accept it. Rabbi Akiva entered to him and said to him: ‘Rabbi, did, perhaps, one of the heretics ever say something before you and you found it pleasant?’ He said to him: ‘Yes, by Heaven, you reminded me. Once I was ascending in the upper marketplace of Tzippori, and a person approached me, and his name was Yaakov of the village of Sikhnaya, and he said to me one matter in the name of so-and-so⁶⁶Some say this is a reference to Jesus. and it brought me pleasure. That matter was: ‘It is written in your Torah: “You shalt not bring the fee of a harlot or the price of a dog to the house of the Lord” (Deuteronomy 23:19). What are they?’ I said to him: ‘They are prohibited.’ He said to me: ‘They are prohibited for an offering, but is it permitted to destroy these [coins]?’⁶⁷Once they have been consecrated. I said to him: ‘If so,⁶⁸That they cannot be destroyed. what will he do with them?’ He said to me: ‘Let him make with them bathhouses and bathrooms.’⁶⁹For use in the Temple complex. I said to him: ‘You have spoken well,’ and a halakha⁷⁰That one must not engage in discourse with a heretic or accept his words. was temporarily concealed from me.
‘When he saw that I accepted his words, he said: ‘So said so-and-so: From repugnance it came, and to repugnance it should be expended,⁷¹The money came from payment to a harlot, and therefore should be used for repugnant matters, such as bathrooms. as it is stated: “For from the fee of a harlot she gathered them, and to the fee of a harlot they will return” (Micah 1:7). Let them be bathrooms for the multitudes,’ and it gave me pleasure. For that matter I was apprehended for heresy. Moreover, I violated what is written in the Torah: “Distance your way from her, and do not approach the door of her house” (Proverbs 5:8). “Distance your way from her,” this is heresy. “And do not approach the door of her house,” this is prostitution. Why? It is because: “For she has felled many wounded; abundant are all she has killed” (Proverbs 7:26).’
How far [must one distance oneself]? Rabbi Ḥisda said: Four cubits. For this, Rabbi Elazar ben Dama, son of the sister of Rabbi Yishmael, died. He was bitten by a snake, and Yaakov of the village of Sikhnaya came to cure him [through incantation] in the name of so-and-so, but Rabbi Yishmael did not allow him to do so. He said: ‘You are not permitted to do thus, ben Dama.’ [Ben Dama] said to him: ‘Allow me, and I will cite you proof from the Torah that it is permitted,’ but he did not manage to cite him proof before he died. Rabbi Yishmael rejoiced and said: ‘Happy are you, ben Dama, as your soul emerged in purity and you did not breach the boundary of the Sages, as anyone who breaches the boundary of the Sages, ultimately punishment befalls him, as it is stated: “One who breaches a fence, a snake will bite him” (Ecclesiastes 10:8).’ But was he not bitten [by a snake]? Rather, that a snake would not bite him in the future.⁷²Had he been cured from this snake bite, he would have thereby sinned and he would have in any event then received another snake bite that would have been incurable (Etz Yosef). What did he have in that regard?⁷³What proof did Rabbi Elazar ben Dama seek to bring? “That a man shall do and he will live by them” (Leviticus 18:5) – and not that he will die by them.⁷⁴This proves that one may violate most prohibitions in order to save a life (Yoma 85b).

9) And (Iyyov 39:13): "knaf renanim ne'elassah" ("The knaf renanim [a kind of bird] ne'elassah" [acronymically]): noseh (it carries [its egg]), oleh (it goes up [to its nest]), umithchateh (and drops it in.) And (Proverbs 7:18): "Nithalssa ba'ahavim," (acronymically): Nissa venitan (Let us consort), vena'aleh (and let us go up [to bed]), venithchatah ba'ahavim (and immerse ourselves in love). And (Bamidbar 22:32): "ki yarat haderech lenegdi," (acronymically): yarathah (it feared), ra'athah (it saw), nat'thah (it turned aside).

(Numb. 22:20:) THEN GOD CAME UNTO BALAAM AT NIGHT. This text is related (to Job 33:15–17): IN A DREAM, {IN} A VISION OF THE NIGHT …, THEN HE UNCOVERS A HUMAN EAR …, TO TURN AWAY {AN ACTION FROM A PERSON} [A PERSON FROM AN ACTION] AND CONCEAL PRIDE FROM A MAN. What did he CONCEAL<…. > FROM A MAN?²⁷Tanh., Numb. 7:7; Numb. R. 20:11. The Holy One hid from him (i.e, from Balaam) that his going (with Balak's messengers) would obliterate him from the world and bring him to the grave; for when someone is going to sin, Satan dances before him until he completes the transgression. As soon as he has obliterated him,²⁸The parallel passage in the traditional Tanh., Numb. 7:7, reads: “As soon as he has transgressed.” he returns to inform him. Thus it is stated (in Prov. 7: 22–23): GOING AFTER HER RIGHT AWAY, <HE COMES LIKE AN OX TO THE SLAUGHTER> …, UNTIL AN ARROW PIERCES HIS LIVER. So did the Holy One hide <obliteration from Balaam, until he had gone and destroyed his soul. After he had taken leave of his honor, had gone and destroyed his soul, and realized how he stood, he began to beg for his soul (saying in Numb. 23:10): LET MY SOUL DIE THE DEATH OF THE RIGHTEOUS.

Rav Isaac bar Samuel bar Martha said: There were two ways before him, one long and one short. The short one was full of pebbles, but the long one did not have a pebble in it. He left the long one and went by the short one on the Sabbath. Concerning him it was stated (in Prov. 19:2): AND ONE WHO HASTENS WITH THE FEET IS A SINNER. Our masters have taught (in Avot. 4:2): ONE GOOD LEADS TO ANOTHER, AND ONE TRANSGRESSION LEADS TO ANOTHER. A person should not worry about a sin which he commits by mistake, but rather that an opening has been made for him to sin, whether by mistake or deliberately. Moreover, one should not rejoice over a good deed which comes to him (for fulfillment), but rather that many good deeds are going to come to him.³⁹Cf. Avot. 4:2: THE RECOMPENSE FOR A GOOD DEED IS A GOOD DEED. Therefore, if one has sinned by mistake, this is not a good sign. How much the more so if he sins deliberately! About him it has been stated (in Prov. 19:2): AND ONE WHO HASTENS WITH THE FEET IS A SINNER. So also (in Prov. 6:16–19): SIX THINGS THE LORD HATES…: HAUGHTY EYES, A LYING TONGUE,… FEET QUICK TO RUN TO EVIL, <….> This refers to Ahab ben Kolaiah and Zedekiah ben Maaseiah (the false prophets of Jer. 29:21–23), who sinned in Jerusalem.⁴⁰Sanh. 93a; PRK 24:15. And that was not enough for them, but after they had gone into exile in Babylon, they added to their sin. And what had they done in Jerusalem? They were false prophets. Moreover, they did not forsake their trade in Babylon. Now they would pimp for each other. Ahab would go to visit <one of> the great ones in the kingdom and would say to him: I am so-and-so, a prophet. The Holy One has sent me to say something to your wife. Then he would say to him: Here she is before you. Go on in. When he was alone with her, he would say to her: The Holy One wants to raise up prophets from you. Simply go, have intercourse with Zedekiah, and give birth to prophets from him. So he would come and have intercourse with her. Then Zedekiah would similarly pimp for Ahab. And this was their trade for several years. Come and see how wicked they were. They gave themselves a reputation in Babylon for being great prophets. When some woman became pregnant and saw one of them, she would say to him, O Prophet, what is in my womb? A male or a female? He would say: A male. Then he would go to her neighbors and say: So-and-so will bear a female. If she bore a male, she would say: So-and-so, the prophet, told me. If it was a female, the neighbors would say: Thus did so-and-so, the prophet, tell us; but he did not want to worry you. Now they acted in this way until they came to Shemirah, the wife of Nebuchadnezzar. Zedekiah said to her. Thus says the Lord: Inform Ahab….⁴¹For the missing part of the story, see Tanh., Lev. 1:6; Sanh. 93a; PRK 24:15. What caused these wicked men to be burned? It was because they ran with their feet after transgressions. It is therefore stated (in Prov. 19:2): AND ONE WHO HASTENS WITH THE FEET IS A SINNER. Nevertheless (ibid.) ALSO, A SOUL WITHOUT KNOWLEDGE IS NOT GOOD. Therefore, the Holy One said to Moses: Say unto Israel (in Lev. 4:2) WHEN A SOUL SINS BY MISTAKE.

Similarly, when Jethro’s daughters said to Him: “We thank you for saving us from the shepherds,” Moses replied: “It was the Egyptian whom I killed who actually was responsible for your rescue.” Therefore they said to their father: “It was an Egyptian,” in order to tell him that the man responsible for his coming to us was the Egyptian whom he had slain. And he said unto his daughters: “And where is he?” (ibid., v. 20). He said to them: “All that ye have told me concerning his drawing the water from the well and watering the flock is, indeed, a sign that he is a descendant of those who stood at the well, for the well recognized its master. Call him, that he may eat bread (ibid.), perhaps he will wed one of you,” as it is said: He knew not aught save the bread which he did eat (Gen. 39:6). And Scripture also says: Stolen waters are sweet, and bread eaten in secret is pleasant (Prov. 9:17), and For on account of a harlot a man is brought to a loaf of bread (ibid. 6:26).

Ula said: "Amon and Moab were the two bad neighbors of Jerusalem, and when they heard the prophets prophesying the destruction of Jerusalem, they sent to Nebuchadnezzar, 'Come up,' and he answered, 'I am afraid that they should not do to me as they have done with their former enemies.' They sent to him (Prov. 7, 19) For the man is not in his house; ish (man) refers to the Holy One, praised be He! as it is said (Ex. 15, 3) The eternal is ish (the Lord) of war. Whereupon he sent to them, 'He is near to them, and will return.' They sent again to him, 'He is gone on a journey a great way off.' Nebuchadnezzar, however, sent to them, 'I am aware that among them are righteous, who will pray to Him and He will return,' and they answered, '(Pr. 7) The bag of money hath he taken with him,' and by a bag of money, the righteous are meant, as it is said (Hos. 3, 2) So I bought me such an one for fifteen pieces of silver, etc. He sent again, 'The wicked of them will repent, pray and will be hearkened to.' And they answered, 'He has already set a time [how long He will not listen to their repenting], as it is said (Prov. 7, 19) By the day of 'kesa' only will he return, and the term kesa means an appointed time, as it is said (Ps. 81, 4) Blow on the new moon, the cornet at the time appointed (kesa) on the day of our feast.' He, however, sent to them, 'It is winter, and I cannot come up because of snow and rain.' And they sent to him, 'The mountains will protect thee, as it is said (Is. 16, 1) Send ye the lambs of the ruled of the land from Sela, through the wildesness unto the mount of the daughter of Zion." He sent to them, 'When I will arrive there I will have no place to reside.' And they answered, 'Their graves are better than your palaces, as it is written (Jer. 8, 1-2) At the time, saith the Lord, shall they bring out the bones of the kings of Judah, and the bones of the princes, and the bones of the priests and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves. And they shall spread them out before the sun and the moon and all the hosts of heaven, which they have loved, and which they have served, and after which they have walked'."

Ula said: "Amon and Moab were the two bad neighbors of Jerusalem, and when they heard the prophets prophesying the destruction of Jerusalem, they sent to Nebuchadnezzar, 'Come up,' and he answered, 'I am afraid that they should not do to me as they have done with their former enemies.' They sent to him (Prov. 7, 19) For the man is not in his house; ish (man) refers to the Holy One, praised be He! as it is said (Ex. 15, 3) The eternal is ish (the Lord) of war. Whereupon he sent to them, 'He is near to them, and will return.' They sent again to him, 'He is gone on a journey a great way off.' Nebuchadnezzar, however, sent to them, 'I am aware that among them are righteous, who will pray to Him and He will return,' and they answered, '(Pr. 7) The bag of money hath he taken with him,' and by a bag of money, the righteous are meant, as it is said (Hos. 3, 2) So I bought me such an one for fifteen pieces of silver, etc. He sent again, 'The wicked of them will repent, pray and will be hearkened to.' And they answered, 'He has already set a time [how long He will not listen to their repenting], as it is said (Prov. 7, 19) By the day of 'kesa' only will he return, and the term kesa means an appointed time, as it is said (Ps. 81, 4) Blow on the new moon, the cornet at the time appointed (kesa) on the day of our feast.' He, however, sent to them, 'It is winter, and I cannot come up because of snow and rain.' And they sent to him, 'The mountains will protect thee, as it is said (Is. 16, 1) Send ye the lambs of the ruled of the land from Sela, through the wildesness unto the mount of the daughter of Zion." He sent to them, 'When I will arrive there I will have no place to reside.' And they answered, 'Their graves are better than your palaces, as it is written (Jer. 8, 1-2) At the time, saith the Lord, shall they bring out the bones of the kings of Judah, and the bones of the princes, and the bones of the priests and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves. And they shall spread them out before the sun and the moon and all the hosts of heaven, which they have loved, and which they have served, and after which they have walked'."

The moon and the stars borrow from each other, and when the Holy One, blessed be He, wills it, they do not go forth, as it is said: Who commandeth the sun, and it riseth not; and sealeth up the stars (Job 9:7). The night borrows from the sun, and the sun from the night, yet it is said: The sun and moon stand still in their habitation (Hab. 3:11). Wisdom borrows from understanding, and understanding borrows from wisdom, as it is said: Say unto wisdom: “Thou art my sister,” and call understanding thy kinswoman (Prov. 7:4). Mercy and righteousness borrow from each other, as it is said: He that followeth after righteousness and mercy (Prov. 21:21). Heaven and earth borrow from each other, as it is said: The Lord will open unto thee His good treasure the heaven (Deut. 28:12). The Torah and the commandments, likewise, borrow from each other, as is said: Keep My commandments and live (Prov. 7:2).²³The Torah is a source of life, and so too are the commandments.

The moon and the stars borrow from each other, and when the Holy One, blessed be He, wills it, they do not go forth, as it is said: Who commandeth the sun, and it riseth not; and sealeth up the stars (Job 9:7). The night borrows from the sun, and the sun from the night, yet it is said: The sun and moon stand still in their habitation (Hab. 3:11). Wisdom borrows from understanding, and understanding borrows from wisdom, as it is said: Say unto wisdom: “Thou art my sister,” and call understanding thy kinswoman (Prov. 7:4). Mercy and righteousness borrow from each other, as it is said: He that followeth after righteousness and mercy (Prov. 21:21). Heaven and earth borrow from each other, as it is said: The Lord will open unto thee His good treasure the heaven (Deut. 28:12). The Torah and the commandments, likewise, borrow from each other, as is said: Keep My commandments and live (Prov. 7:2).²³The Torah is a source of life, and so too are the commandments.

R. Alexandri said: The influence of those who bring tithes is so great that they can convert a curse into a blessing. Whenever Scripture employs the word hashkafah (“looking forth”) it is an expression indicating disaster, as it is said: And he looked out toward Sodom (Gen. 19:28); The Lord looked upon the hosts of the Egyptians (Exod. 14:24); Through the window she looked forth and peered (Judg. 5:28); And there looked out to him two or three officers (II Kings 9:32); For at the window of my house I looked forth through my lattice; and I beheld among the thoughtless ones (Prov. 7:6). However, the words look forth connote a disaster in every instance except in the verse Look forth from Thy Holy habitation from heaven, and bless Thy people Israel (Deut. 26:15). Not only does it not indicate disaster, but (those who bring tithe) convert the disaster into a blessing.

“I have spoken with my heart, saying: Behold, I have amassed and added wisdom, beyond all who were before me over Jerusalem; my heart has seen much wisdom and knowledge” (Ecclesiastes 1:16).
“I have spoken with my heart” – the hearts sees, as it is stated: “My heart has seen much.” The heart hears, as it is stated; “Give your servant an understanding [shome’a]¹²⁰Literally, hearing. heart” (I Kings 3:9). The heart speaks, as it is stated: “I have spoken with my heart.” The heart goes, as it is stated: “Didn’t my heart go?” (II Kings 5:26). The heart falls, as it is stated: “Let no man’s heart fall” (I Samuel 17:32). The heart stands, as it is stated: “Will your heart endure [haya’amod]”¹²¹Literally, stand. (Ezekiel 22:14). The heart rejoices, as it is stated: “Therefore, my heart rejoices” (Psalms 16:9). The heart cries out, as it is stated: Their heart cried out to the Lord” (Lamentations 2:18). The heart is consoled, as it is stated: “Speak to the heart of Jerusalem” (Isaiah 40:2).¹²²This verse is preceded by: “Console, console My people, says your God.” The heart grieves, as it is stated: “Your heart shall not be grieved” (Deuteronomy 15:10). The heart hardens, as it is stated: “The Lord hardened Pharaoh’s heart” (Exodus 9:12). The heart softens [mitrakekh], as it is stated: “Let your heart not be faint” (Deuteronomy 20:3). The heart is saddened, as it is stated: “He was saddened in His heart” (Genesis 6:6). The heart fears, as it is stated: “From the fear of your heart” (Deuteronomy 28:67). The heart breaks, as it is stated: “A broken and contrite heart” (Psalms 51:19). The heart becomes conceited, as it is stated: “Your heart will grow haughty” (Deuteronomy 8:14). The heart is recalcitrant, as it is stated: “But this people had a revolting and rebellious heart” (Jeremiah 5:23). The heart fabricates, as it is stated: “The month that he fabricated from his heart” (I Kings 12:33). The heart contemplates,¹²³Matters of stupidity as it is stated: “[I will have peace] though I walk in the stubbornness of my heart” (Deuteronomy 29:18). The heart overflows, as it is stated: “My heart overflows with goodly matter” (Psalms 45:2). The heart calculates [meḥashev], as it is stated: “Many are the thoughts [maḥshavot] in the heart of man” (Proverbs 19:21). The heart desires, as it is stated: “The desire of his heart You have granted him” (Psalms 21:3). The heart deviates, as it is stated: “Let your heart not turn aside to her ways” (Proverbs 7:25). The heart strays, as it is stated: “You shall not follow after your heart…[after which you stray]” (Numbers 15:39). The heart is sustained, as it is stated: “And sustain your heart” (Genesis 18:5). The heart is stolen, as it is stated: “Jacob stole the heart of Laban” (Genesis 31:20). The heart is humbled, as it is stated: “Perhaps then their hearts will be humbled” (Leviticus 26:41). The heart is enticed, as it is stated: “He spoke soothingly¹²⁴Literally, “to the heart.” Shekhem was speaking to Dina and attempting to entice her to marry him. to the young woman” (Genesis 34:3). The heart goes astray, as it is stated: “My heart has gone astray” (Isaiah 21:4). The heart trembles, as it is stated: “For his heart was trembling” (I Samuel 4:13). The heart awakens, as it is stated: “I am asleep but my heart is awake” (Song of Songs 5:2). The heart loves, as it is stated: “You shall love the Lord your God with all your heart” (Deuteronomy 6:5). The heart hates, as it is stated: “Do not hate your brother in your heart” (Leviticus 19:17). The heart envies, as it is stated: “Let your heart not envy…” (Proverbs 23:17). The heart is searched, as it is stated: “I the Lord search the heart…” (Jeremiah 17:10). The heart is rent, as it is stated: “Rend your heart and not your garments” (Joel 2:13). The heart meditates, as it is stated: “The meditation of my heart will be understanding” (Psalms 49:4). The heart is like fire, as it is stated: “My heart will be like fire” (Jeremiah 20:9). The heart is like stone, as it is stated: “I will remove the heart of stone” (Ezekiel 36:26). The heart repents, as it is stated: “Who returned to the Lord with all his heart” (II Kings 23:25). The heart is incensed, as it is stated: “For his heart is incensed” (Deuteronomy 19:6). The heart dies, as it is stated: “His heart died within him” (I Samuel 25:37). The heart melts, as it is stated “The heart of the people melted” (Joshua 7:5). The heart absorbs matters, as it is stated: “These matters that I command you today shall be upon your heart” (Deuteronomy 6:6). The heart absorbs fear, as it is stated: “I will place My fear in their hearts” (Jeremiah 32:40). The heart thanks, as it is stated: “I will thank my Lord with all my heart” (Psalms 111:1). The heart covets, as it is stated: “Do not covet her beauty in your heart” (Proverbs 6:25). The heart is toughened, as it is stated: “And one who toughens his heart” (Proverbs 28:14). The heart becomes merry, as it is stated: “It was when their hearts were merry” (Judges 16:25). The heart deceives, as it is stated: “Deceit is in the heart of those who devise evil” (Proverbs 12:20). The heart speaks from within, as it is stated: “Hannah was speaking in her heart” (I Samuel 1:13). The heart loves a bribe, as it is stated: “Your eyes and your heart [are only on your ill-gotten gain]” (Jeremiah 22:17). The heart writes matters, as it is stated: “Write them on the tablet of your heart” (Proverbs 3:3). The heart devises, as it is stated: “Duplicity is in his heart, he devises evil” (Proverbs 6:14). The heart absorbs mitzvot, as it is stated: “The wise of heart will grasp mitzvot (Proverbs 10:8). The heart acts with malice, as it is stated: “The malice of your heart deceived you” (Obadiah 1:3). The heart arranges, as it is stated: “To a person are the arrangements of the heart” (Proverbs 16:1). The heart glorifies, as it is stated: “Your heart has glorified you” (II Chronicles 25:19). That is, “I have spoken with my heart, saying: Behold, I have amassed…”

11 (Numb. 22:20) “Then God came unto Balaam at night”: This text is related (to Job 33:15-17), “In a dream, a vision of the night […]; Then he uncovers a human ear […]; To turn a person from an action and conceal pride from a man.” What is the meaning of “conceal from a man”? The Holy One, blessed be He, hid from him (i.e, from Balaam) that his going (with Balak's messengers) would obliterate him from the world and bring him to the grave.” [To darken (from)] (as in Job 33:30) “Bringing him back from the grave, that he may bask in the light of life,” to destroy his soul in his going. For when someone is going to sin, Satan dances before him until he completes the transgression. As soon as he has transgressed, he returns to inform Him. Thus it is stated (in Prov. 7: 22–23), “Going after her right away, he comes like an ox to the slaughter …. Until an arrow pierces his liver […].” [So] did the Holy One, blessed be He, hide [obliteration] from Balaam, until he had gone and destroyed his soul. After he had taken leave of his honor, had gone and destroyed his soul and realized how he stood, he began to beg for his soul (saying in Numb. 23:10), “let my soul die the death of the righteous.”

(Fol. 145b) R. Chiya b. Abba and R. Assi were once sitting before R. Jochanan, while R. Jochanan took a nap. R. Chiya b. Abba asked R. Assi: "Why were the fowls of Babylon so fat?" R. Assi answered him: "Why? Go to the desert of Aza (in Palestine) where I will show thee still fatter ones." Again asked R. Chiya b. Abba: "Why are the Babylonians so joyous during the festivals?" "Because," answered he, "they are poor." "Why are the disciples of Babylon so well dressed?" inquired R. Chiya b. Abba again; "Because," said R. Assi, "they are not so well versed in the Torah as are the Palestinian scholars [and are therefore well dressed to command respect]." "Why do the Babylonians appear to be filthy?" "Because," answered R. Assi, "they eat abominable and creeping things." At that moment R. Jochanan awoke and said to them: "Youngsters! Have I not warned you [to keep in your mind the passage] (Pr. 7, 4.) Say unto wisdom, thou art my sister, which means, if a thing is as certain to thee as the fact that thou canst not marry thine own sister, then say it; otherwise, thou shalt not say it." "Let then the master explain to us some of the above matters," said they. Whereupon R. Jochanan said: "The reason why the fowls of Babylon are so fat is, because they were never driven away from their homes, as it is said (Jer. 48, 11.) Mo'ab was never at ease from his youth, and he was resting on his lees, and was not emptied from vessel to vessel, and had not gone into exile. And whence do we know that the fowls of Palestine were driven from their homes? We are taught that R. Juda said: 'For fifty-two years was the land of Judea isolated so that no man passed through it; as it is said (Ib. 9, 9.) For the mountains will I take up a weeping and wailing, etc., but the fowls of the heavens and the earth are fled; they are gone away, i.e., the numerical value of the word Behema (beast) is fifty-two.' R. Jacob, in the name of Jochanan said: 'All of these came back [to their homes] except only the Calias (tunny fish,' for Rab said that the places of Babylon furnished the water for En-Eitam [by underground pipes and all the fish returned through these pipes] but the tunny-fish, because of its soft backbone, was not able to swim uphill." "The reason that the Babylonians are so joyous during the festivals is because they were not included in the curse which Hoshea pronounced, (Hosh. 2, 13.) And I will cause to cease all her mirth, her festivals, her new moons and her Sabbath and all her appointed feasts. And it is written (Is. 1, 14.) Your new moons and your appointed feasts my soul hateth. They are become a burden unto me!" What is meant by They are become a burden unto me? R. Elazar said: "Thus said the Holy One, praised be He! 'It sufficeth not that Israel sins so much against me, that they trouble me to tell them which hard punishment I should inflict upon them.'" R. Isaac said: "There is not a single festival in Palestine in which reconnoitering troops did not come to Sephoras [and therefore enjoyment was difficult]." R. Chanina said: "There is not one single festival in Palestine in which a general with his suite and strap-bearer [of the Romans] did not come to Tiberia." And the reason that the Babylonian scholars are well-dressed is because they are all strangers. This is what people say, 'At home my name [will give me my position]; abroad, my dress.'"

(Devarim 6:7) "And you shall teach them to your sons": They shall be (well ) ordered in your mouth, so that if one questions you concerning them, you will not stammer in them, but answer him forthwith, as it is written (Proverbs 7:4) "Tell wisdom 'You are my sister,' and call understanding your acquaintance," and (Ibid. 3) "Bind them on your fingers; write them on the tablet of your heart," and (Psalms 45:6) "Your 'arrows' (of learning) are sharp." What is your reward for this? (Ibid.) "Peoples will fall under you, (your arrows piercing) the heart of the foes of the King," and (Ibid. 127:4) "As arrows in the hand of a mighty man, so are the children (i.e., the learning) of youth," and (Ibid. 5) "Happy the man who has filled his quiver with them. They will not be shamed when they speak with the foes (of the L-rd) in the gate (of learning)."

"in secret, saying": We are hereby taught they utter their words (of incitement) only in secret, as it is written (Proverbs 7:9) "In the evening, in the close of day, in the midst of night and darkness." But words of Torah are uttered only in the open, as it is written (Ibid. 1:20) "Wisdom (Torah) sings in the streets, etc."

Variantly: R. Bana'ah says: If you learn words of Torah for their own sake, they are "life" for you, as it is written (Proverbs 4:22) "For they are life to him who finds them, and to all of his flesh healing; and if not, they kill you, as it is written "My taking (i.e., Torah) ya'arof as the rain," arifah" being killing, viz. (Devarim 21:4) "And they shall break (ve'arfu) there the neck of the heifer in the river-bed." And it is written (Proverbs 7:26) "For she (Torah) has taken many lives; the number of its victims is legion."