Midrash sobre Proverbios 8:37

Midrash Tanchuma

With¹The prefix bet in the first word of the Torah can be translated as “with,” “in,”, “by means of,” etc. the beginning (Gen. 1:1). This is what Scripture means when it says: The Lord with wisdom²“Beginning” and “wisdom” are synonyms for “Torah” in rabbinic literature. See Schechter, Aspects of Rabbinic Theology, p. 129. founded the earth (Prov. 3:19). That is, when the Holy One, blessed be He, was about to create this world, He consulted the Torah³Seven things were created two thousand years before the creation of heaven and earth, and the Torah was one of them. before embarking upon the work of creation, as it is said: Counsel is mine and sound wisdom; I am understanding, power is mine (ibid. 8:14). How was the Torah written? It was written with letters of black fire on a surface of white fire, as is said: His locks are curled and black as a raven (Song 5:11). What is meant by His locks are curled?⁴The word taltalim (“curls”) is read as tille tillim (“heaps upon heaps”). Each letter in the Torah has numerous strokes upon it which, according to tradition, represent heaps upon heaps of laws. Cf. Leviticus Rabbah 19:2, Song of Songs Rabbah 5:11–12. It means that each crowned stroke on the letters of the Torah contains heaps and heaps of law. For example, it is written in the Torah: Profane not My Holy Name (Lev. 22:2); but if you should change the het in the word yehallelu (“profane”) into a heh, the word would read “praise,” and you would thereby destroy the world. Conversely, where it is written Let everything that hath breath praise the Lord (Ps. 150:6), if you should alter the heh in the word tehallel (“praise”) into a het, the word would read “profane,” and you would thereby destroy the world.

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Bereishit Rabbah

The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] "I [the Torah] was an amon to Him and I was a plaything to Him every day." Amon means "pedagogue" (i.e. nanny). Amon means "covered." Amon means "hidden." And there is one who says amon means "great." Amon means "nanny," as in (Bamidbar 11:12) “As a nanny (omein) carries the suckling child." Amon means "covered," as in (Eichah 4:5) "Those who were covered (emunim) in scarlet have embraced refuse heaps." Amon means "hidden," as in (Esther 2:7) "He hid away (omein) Hadassah." Amon means "great," as in (Nahum 3:8) "Are you better than No-amon [which dwells in the rivers]?" which the Targum renders as, "Are you better than Alexandria the Great (amon), which dwells between the rivers?" Alternatively, amon means "artisan." The Torah is saying, "I was the artisan's tool of Hashem." In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, "Through the reishis Hashem created [the heavens and the earth]," and reishis means Torah, as in "Hashem made me [the Torah] the beginning (reishis) of His way" (Mishlei 8:22).

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Midrash Tanchuma

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Bereishit Rabbah

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Shir HaShirim Rabbah

Another matter, “have you seen a man diligent in his labor…,” these are the righteous who are engaged in the labor of the Holy One blessed be He; therefore, “he will stand before kings,” as they stand resolute in the Torah, as it is stated: “Through me kings reign” (Proverbs 8:15).³This statement is stated from the persective of the Torah. Thus, one who stands resolute in Torah is able to stand before kings. “He will not stand before dark ones,” these are the wicked, as it is stated: “Their deeds are in the dark” (Isaiah 29:15), and it is written: “Let their way be dark and slippery” (Psalms 35:6).

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Bereishit Rabbah

"In the beginning of God's creating..." - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): "God made me at the beginning of his way." How do we know the Throne of Glory was? As it says (Psalms 93:2): "Your throne is established as of old etc." The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): "Like grapes in the wilderness etc." How do we know Israel was? As it says (Psalms 74:2): "Remember your congregation, whom you purchased from old." How do we know the Temple was? As it says (Jeremiah 17:12): "Your throne of glory, on high from the beginning etc." How do we know the name of the Messiah was? As it says (Psalms 72:17): "May his name exist forever etc. [his name shall be Yinnon as long as the sun]." Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): "Before the mountains were birthed," and at the same time (Psalms 90:3), "You turned man to contrition etc." However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): "God made me at the beginning of his way, the first of his works of old." This is before that of which it is written (Psalms 93:2): "Your throne is established as of old." Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: "Take this ink and pen for my son." They said: "He does not have a son." He replied: "Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken." Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: "Command the children of Israel" or "Speak to the children of Israel." Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): "God founded the world with wisdom etc." Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): "He saw a first part for himself." Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse "In the beginning God created" refers to challah, as it says (Numbers 15:20): "The beginning of your doughs." It also refers to tithes, as it says (Deuteronomy 18:4): "The beginning of your grains." It also refers to first fruits, as it says (Exodus 23:19): "The beginning of the fruits of the land."

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Midrash Tanchuma

The Torah served as an artisan in all the work of creation, as it is said: Then I was with Him, as a nursling (amon) (Prov. 8:3). However, you do not read the word as amon (“nursling”), but as uman (“artisan”), since it was with the assistance of the Torah that God stretched out the heavens and established the earth, as it is said: If My covenant be not with day and night, if I have not appointed the ordinances of heaven and earth (Jer. 33:25). With it, He bound up the sea lest it should go forth and overflow the world, as it is said: Fear ye not Me? saith the Lord; nor will ye not tremble at My presence who have placed the sand for the bound of the sea (ibid. 5:22). With it, also, He locked up the deep so that it might not inundate the world, as is written: When He set a circle on the face of the deep (Prov. 8:27). Similarly, He fashioned with it the sun and the moon, as is said: The Lord giveth the sun to light the day, the ordinances of the moon and the stars to light the night. Who stirreth up the sea, that the waves thereof roar, the Lord of hosts is His name (Jer. 31:35). Hence, you learn that the world was founded upon the Torah.

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Midrash Tanchuma

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Midrash Tanchuma

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Bereishit Rabbah

Rabbi Yehoshua Ben Levi said in the name of Rabbi Levi: Six things are required for building--water, dirt, wood, stone, rods, and iron. If you say he is rich, and does not need rods, he still needs measuring rods, as it says (Ezekiel 40:3): "with a line of flax in his hand, and a measuring rod". The Torah preceded these with six--"the first", "of old", "forever", "from the start", and "from the first" which is two, in the portion (Proverbs 8:22-23): "God made me as the beginning of His way, the first of His works of old. I was set up forever, from the start, from the first of the Earth."

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Otzar Midrashim

It is written, (Job 9:10) "Who performs great deeds which cannot be fathomed, And wondrous things without number." Come and see how great are the Holy Blessed One's deeds! Since it says, "Who performs great deeds which cannot be fathomed," why does it also say "And wondrous things without number"? And since it says "And wondrous things without number," why does it also say "Who performs great deeds which cannot be fathomed"? How have the Sages interpreted it? "Who performs great deeds which cannot be fathomed," refers to all the created beings in the world, "And wondrous things without number," refers to the three beings who were born without their parents having mortal sex. And these are they: Ben Sira, Rav Papa, and Rabbi Zeira. (The "Yuchasin" brings the matter regarding Rabbi Judah the Pious's father, see further Tzemach David Part 1 1:448) They are all completely righteous ones, and wise, and great Torah scholars. And they said about Rabbi Zeria and Rav Papa that they never once spoke of worldly matters; and never slept in the Hall of Study, neither fully sleeping nor napping; and nobody ever showed up to the Hall of Study earlier than they did; and nobody ever found them sitting quietly instead of sitting and reciting Torah; and they never missed Kiddush; and they never gave their friends nasty nicknames; and never took honor from their friends' shame; and never even cursed their friends from their beds; and never looked at the image of an evil person; and didn't accept gifts; and these two both fulfill what is said: (Proverbs 8:22) "I endow those who love me with substance; I will fill their treasuries." (The Talmud lists these qualities about other Sages, see further in Megillah 27b-28a.) And how did their mothers give birth without husbands? They said: Once they went to the bathhouse, and some seed from an Israelite entered their bellies, and they conceived and gave birth from this, without knowing who their fathers were. But Ben Sira's father was known to him! How did his mother give birth without a husband's intercourse? They said about her that she was the daughter of Yirmiyahu. Once, Yirmiyahu went to the bathhouse, and found there evildoers from the tribe of Ephraim, and he saw that they were all wasting their seed, because the whole tribe of Ephraim in that generation were evildoers, as it is written about them that they did what was wrong in God's eyes. And when he saw them, he began to rebuke them. Immediately, they rose up against him, and said, "Why are you rebuking us? We swear by the road to Bethlehem that you will not leave here until you do what we are doing." He said to them, "Leave me alone and I will swear to you that I will never reveal this situation." They said to him, "Didn't Tzidkiyahu see Nevuchadnetzar eating a live rabbit, and swear to him in God's name that he would not reveal his secret, and then nullify that oath? (Nedarim 65b, Eicha Rabbah s.v.: "they sit on the ground") You will do the same thing! But now, if you do what we are doing, good, and not, we will do the Sodomite act to you, like our ancestors did for idolatrous purposes. If they did it for idolatry, how much more so should we do it to you!" Immediately, he did it, out of great terror and fear of them. When he began leaving there, he started to curse his birthday, saying (Jeremiah 20:14) "Accursed be the day That I was born!" He left there, and fasted for this incident 248 fasts, parallel to all the organs of a man. And the drop that came from that righteous man was guarded until that righteous man's own daughter came to the bathhouse, and it entered her belly. At seven months, she gave birth to a son who had teeth and could speak, and once she gave birth, she developed shame around people, because they would say that she gave birth through promiscuity. The child opened his mouth and said to his mother, "Why are you ashamed around people? I am the son of Sira." She said, "Who is Sira?" He said, "Yirmiyahu, and the reason he is called Sira is because he is the officer (sar) over all officers, and because he will ultimately name all officers and kings, and when you calculate 'Sira' and 'Yirmiyahu' in numerical values, they are equal." She said to him, "My son, if this is true, you should have said, 'I am the son of Yirmiyahu.'" He said to her, "I would have wanted to say that, but it is a shameful thing, saying that Yirmiyahu has had sex with his daughter." She said to him, "My son, is it not written (Ecclesiastes 1:9) "Only that shall happen Which has happened," and who has ever seen a daughter have a child by her father?" He said to her, "My mother, (Ecclesiastes 1:9) 'There is nothing new Beneath the sun!' Just as Lot was a completely righteous man, my father is also a completely righteous man. Just like Lot did it under compulsion, my father also had this done under compulsion." She said to him, "I am stunned by you. How do you know these things?" He said to her, "Do not be stunned by me, because there is nothing new beneath the sun. The same thing occurred with my father Yirmiyahu when his mother was kneeling to give birth- he opened his mouth, and my father called from his mother's innards, and said, 'I will not leave until you tell me my name.' His father opened his mouth and said, 'Come out, and your name will be Avraham' and he said, 'That is not my name.' He said, 'Come out, and your name will be Yitzchak...' and then Yaakov and all the tribes, and all the men of that generation, and he kept saying, 'That is not my name.' Until Eliyahu of Blessed Memory arrived there, and said, 'Your name will be Yirmiyah, because in your days the Holy Blessed One will establish an enemy to raise (yarim) his hand against Jerusalem.' He said, 'That is my name. And you, who told me my name, let your name be my name- let me have "yahu" from your name, and call me Yirmi-yahu.' Just as he was emerged speaking, I also emerged speaking; just as he emerged with prophecy from his mother's innards, as it is said, (Jeremiah 1:5) 'Before I created you in the womb, I selected you' ; just as he wrote an alphabetical acrostic book (Eicha), I also will write an alphabetical acrostic book, so not do not but stunned by my speech." She said, "My son, do not say it, so the Evil Eye will not reign over you!" He said to her, "The Evil Eye has no permission to reign over me, so now do not keep talking to me, for I am going to do what my father did. It is about me that it is said, (Ketubot 63a) 'One ewe follows another,' and a son follows his father's deeds." She said to him, "My son, why are you stopping me from talking?" He said, "Because you know that I am hungry, and you do not let me eat anything." She said to him, "Here are breasts for you- eat your food and drink your drink." He said to her, "I have no interest in your breasts. Rather, go and sift through flour like a hen, knead fine bread and fatty meat, and old wine, and you must eat together with me." She said to him, "But how could I buy things like this?" He said to her, "Make clothes and sell them, and the verse will be upheld for you: (Proverbs 31:24) 'She makes cloth and sells it.' and if you support me, the verse (Proverbs 31:29), 'Many women have done well, But you surpass them all' will be true." She began to make clothes and sell them, and she would bring him bread and fatty meat, and old wine, and she supported him for one year. And after that year, he said to her, "Bring me to the synagogue," so she brought him to the house of one educator who had seven daughters. He sat beside him, and said to him, "Rabbi, teach me Torah!" He said to him, "You are not yet eligible to study, because you are so small, and our Sages z"l said (Pirkei Avot 5:21): 'A child of five should study Written Torah.'" Ben Sira said to him, "And have you not learned that (Pirkei Avot 2:15) 'the day is short, and the work is plentiful'? And you are telling me 'Sit and do not learn yet because you are so small,' while I see in the cemetery those smaller than me who have died, and who knows what will be, whether I will live or I will die?" The educator said to him, "What, are you my teacher? Haven't our Sages z"l said: "Anyone who teaches halacha in front of their Rabbi is liable for the death penalty'?" He said to him, "So far, you are not my Rabbi and so far, I have learned nothing from you." The educator said to Ben Sira, "Say, 'Aleph.'" He responded to him, saying:

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Midrash Tanchuma

And it shall be if you truly listen (Deuteronomy 28:1): This is that which was stated in the verse (Song of Songs 1:3), "Your ointments yield a sweet fragrance, your name is like finest oil." Rabbi Yannai said in the name of Rabbi Shimon, "You gave the aroma of commandments to the early ones: To the children of Noach, seven [commandments]; Avraham arose, You gave him circumcision; to Yaakov, You gave [the prohibition of eating] a limb from a living [animal. But] when we stood in front of Mount Sinai, you gave us commandments like a man pouring from the mouth of a barrel." "Your name is like finest (turak) oil." What is [the meaning of] "turak?" Rabbi Levi said in the name of Rabbi Shila, "That bring alacrity to the one that does His will. And the expression turak can only be a weapon, as it is stated (Genesis 14:14), 'and he armed (vayarek) his retainers.'" Another interpretation [of] "Your name is like finest (turak) oil." The Torah is compared to oil and it is compared to water. To water, as it is written (Isaiah 55:1), "Ho, all who are thirsty, come for water." Just like the world cannot stand without them and a man purifies himself in them, so too can the world not stand without Torah, and the Torah teaches man how to purify himself. And just like water, a man does not plant a tree and does not build a house if he has no water, so too can the world not stand without Torah. And just like water is life to the world, so too is Torah life to the world. Just like [with] water, anyone who does not know how to swim in it will cause himself to be lost from the world, so too anyone who is not able to find words of Torah is lost from the world. Just like water can be drawn to any place one wants, so too is the Torah drawn in all of the world. Just like water is not preserved in silver containers nor in gold containers but rather in ones of clay, so too is Torah not preserved in the haughty, but in one with a humble spirit. And Rabbi Acha says, "'But from where (which can also be read as, from nothing) can wisdom be found.' What is [the meaning of] 'from nothing?' From those who make themselves like nothing." And just like this water no one supervises [to demand a price], so is the Torah. You find that it is [also] compared to honey, as it is written (Psalms 19:11), "sweeter than honey, than drippings of the comb." Just like honey is not polluted, so is the Torah not polluted, as stated (Proverbs 8:8), "All my words are just, none of them perverse or crooked." And the Torah is compared to oil. Just like oil brings light to the whole world, so too is the Torah light to the world. And just like this oil is crushed and the more it is crushed, the better it is; so too [with] the Torah, [the more] one [exerts] himself upon it, the better it is to its Owner. You find that with all liquids, you can counterfeit them and put other liquids in them; but [with] this oil, he [can] put it in any liquid that he wants, and it rises to the top. So too is Israel; even if they are placed at the bottom, behold they are like this oil that [rises] to the top, as stated (Deuteronomy 28:1), "the Lord your God will set you high above all the nations of the earth."

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Ein Yaakov (Glick Edition)

(Ib. b) R. Elazar says: "Whoever teaches his daughter the Torah is as if he were teaching her frivolity." How is it possible that by teaching her the Torah, he teaches her frivolity? Said R. Abahu: "R. Elazar's reason is based on the following passage (Pr. 8, 12): I, wisdom dwell with prudence; i.e., as soon as wisdom enters a man he becomes prudent." But how will the Rabbis explain, I, wisdom dwell with prudence? This is needed to support the view of R. Jose b. R. Chanina. For R. Jose b. R. Chanina quoted: "The words of the Torah will not endure with one unless he is ready to strip himself of all other things, as it is said, I, wisdom dwell with prudence." R. Jochanan said: "The words of the Torah will not endure with one unless he admits that he does not know anything by himself, as it is said (Job. 28, 12) But wisdom, where shall it be formed?"

THE GATHERING OF THE WATERS
ON the third day all the earth was flat like a plain and the waters covered the surface of all the earth. When the word of the Almighty was uttered, "Let the waters be gathered together" (Gen. 1:9), the mountains and hills arose from the ends of the earth and they were scattered over the surface of all the earth, and valleys were formed over the inner parts of the earth; and the waters were rolled together and gathered into the valleys, as it is said, "And the gathering together of the waters he called seas" (Gen. 1:10). Forthwith the waters became proud and they arose to cover the earth as at first, when the Holy One, blessed be He, rebuked them || and subdued them, and placed them beneath the soles of His feet, and measured them with the hollow of His hand that they should neither decrease nor increase. He made the sand as the boundary of the sea, just like a man who makes a fence for his vineyard. When they rise and see the sand before them they return to their former place, as it is said, "Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea?" (Jer. 5:22).

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Midrash Tanchuma Buber

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Ein Yaakov (Glick Edition)

(Fol. 62) R. Huna and R. Chisda were both sitting when G'niba, who was walking, passed near them. One said to his associate: "Let us arise before a scholar." The other remarked: "Let us arise before a quarrelsome man." Meanwhile G'niba approached them: "Peace unto ye, kings," said he to them. Whereupon they said to him: "Whence do you know that Rabbis are termed kings?" He said to them: "From the following passage, (Pr. 8, 15) Through me (the Torah) do kings reign," etc. "Whence do we know that we should repeat the bidding of peace unto a king?" they again asked him, whereupon he said to them: "Thus said R. Juda in the name of Rab, Whence do we know that we should repeat the bidding of peace to a king? It is said (I Chr. 12, 19) Then a spirit invested (Amasai) the chief of the captains, [who said]. Thine are we David, and with thee O son of Jesse! peace, peace be unto thee,'" etc. They then said to him: "Let the master taste something." Thus said Raba in the name of Rab," replied he: "It is prohibited for a man to taste anything before a man feeds his animal, for it is said (Deut. 11, 15) And I will give grass in thy field for thy cattle, and afterwards it is said, And thou shalt eat and be satisfied."

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Midrash Tanchuma

R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me. If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.”⁶⁴Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East?⁶⁵Above, Gen. 7:24; PR 14:9. [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field.
It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers⁶⁶Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.”⁶⁷The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me.⁶⁸Above, Lev. 3:11. “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”⁶⁹It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets⁷⁰Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.⁷¹See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”⁷²The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al)⁷³The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs⁷⁴Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).⁷⁵See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”⁷⁶This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁷⁷Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁷⁸A fish of the genus anthias. (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁷⁹Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁸⁰Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁸¹Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.”⁸²Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10. (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification.⁸³See Numb. R. 19:4. When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”

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Midrash Tanchuma

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Midrash Tanchuma Buber

Rabbi Isaac interpreted the verse (Prov. 28:22) with reference to the one who lends to an Israelite at interest and is too miserly to lend it without interest. (Prov. 8:22) HE DOES NOT KNOW THAT POVERTY WILL COME TO HIM, that it is written (in Prov. 28:8): THE ONE WHO AUGMENTS HIS WEALTH BY INTEREST AND USURY AMASSES IT FOR ONE WHO IS GENEROUS TO THE POOR. Who is the one that is generous to the poor? This is Esau the Wicked. Is Esau the Wicked generous to the poor? Rather does he not oppress the poor? He is like those procurators¹³Gk.: epitropoi. who go out to the villages and plunder tenants. Then they go back to the capital and say: Gather the poor, because we want to perform a good work for them. [The <Aramaic> adage] says: <She> commits adultery for apples, and distributes to the sick, {which means <in Hebrew>: The harlot buys apples and distributes to the sick}.¹⁴Cf. Exod. R. 31:17 (end); Lev. R. 3:1.

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Ein Yaakov (Glick Edition)

(Fol. 72b) R. Jochanan said: "There were three crowns: that of the altar, that of the table and that of the ark. That of the altar (Priesthood) was merited and received by Aaron; that of the table (Royalty), was merited and received by David; that of the ark (Education), is yet to be bestowed, and whoever wishes to obtain it can do so. One might say this is the cheapest one, therefore it is said (Prov. 8, 15) Through me do kings reign." R. Jochanan raised the following contradiction: "It is written Zar (strange), and we read it Zeir (crown); i.e., if one is worthy, the Torah will be as a crown to him; if not, she will become estranged from him." R. Jochanan raised the following contradictory passage: "It is written (Deut. 10, 1) And thou shalt make a wooden ark; and it is written (Ex. 25, 10) And they should make an ark of shittim wood. This is to teach us that a scholar is to be supported by his townspeople." Within and without shalt thou overlay it (the ark). Raba said: "A scholar whose inside does not harmonize with his outside (who is insincere) is no scholar." Abaye and, according to others, Raba b. Ulla, said: "Not only is he no scholar, but he might even be called corrupt, for it is said (Job 15, 16) How much more abominable and corrupt is the man who drinketh wrong-doing like water."

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Kohelet Rabbah

“I also gathered for myself silver and gold, and the treasure of kings and countries; I acquired for myself songsters and songstresses, and chests and wagons of the pleasures of people” (Ecclesiastes 2:8).
“I also gathered for myself silver and gold” – that is what is written: “The king made the silver in Jerusalem as stones” (I Kings 10:27). Is it possible that [silver was placed] as stones on paths and in courtyards and was not stolen? It is because they were large, ten-cubit stones and eight-cubit stones. It is taught: Even the weights during the reign of Solomon were made of gold, and they would use weights of gold, [even the weight of] a kanterin.¹⁸A talent; a very large measure. Each and every weight, large and small, was of gold.
“And the treasure of kings” – as it is stated: “All the kings of the earth sought the presence of Solomon” (II Chronicles 9:23). “And countries [vehamedinot]” – this is the queen of Sheba, who would challenge [medayyenet] him with her wisdom and her questions, but was unable to overcome him, as it is stated: “She came to challenge him with riddles” (I Kings 10:1). “King Solomon gave the Queen of Sheba all her desires that she requested” (I Kings 10:13).¹⁹The Hebrew verse cited does not correspond exactly to the actual verse. “I acquired for myself songsters and songstresses” – male singers and female singers; “the pleasures of people” – pools of flowing water and bathhouses; “chests [shidda] and wagons [veshiddot]” – demons [sheida] and demonesses [vesheideta], who would heat them.
Rabbi Ḥiyya bar Neḥemya said: Does the verse come to teach us only of Solomon’s wealth? It is speaking only regarding matters of Torah. “I increased my actions [maasai]” – this is what is written: “The tablets were the work [maaseh] of God” (Exodus 32:16). “I built myself houses” – these are synagogues and study halls. “I planted myself vineyards” – these are the rows of Torah scholars who sit in rows like a vineyard, as it is taught in a mishna: This exposition was expounded by Rabbi Elazar ben Azarya before the Sages in the vineyard of Yavne.²⁰Mishna Ketubot 4:6. Was it in fact a vineyard? Rather, these are Torah scholars who sit in rows like a vineyard.
“I made myself gardens and orchards” (Ecclesiastes 2:5) – these are the great compendia of baraitot like the compendium of Rabbi Ḥiyya the Great, and the compendium of Rabbi Hoshaya the Great, and the compendium of bar Kappara. “And I planted in them trees of every fruit” (Ecclesiastes 2:5) – this is the Talmud that is included in them.²¹The great compendia of baraitot include expositions typical of the Talmud. “I made myself pools of water” (Ecclesiastes 2:6) – Rabbi Ḥiyya the Great said: These are the expositions. “To irrigate from them a forest which grows trees” (Ecclesiastes 2:6) – these are the children who study. Rabbi Naḥman said: This is the Talmud. “To irrigate from them a forest which grows trees” – these are the Torah scholars who study.
“I purchased myself slaves and maidservants” (Ecclesiastes 2:7) – these are the nations, as it is stated: “Upon the slaves and upon the maidservants, too, in those days I will pour out My spirit” (Joel 3:2). as it is written in Isaiah: “Strangers will stand and graze your flocks…” (Isaiah 61:5). “And I had stewards[benei bayit]” (Ecclesiastes 2:7) – this is the Divine Spirit.²²The term benei bayit literally means “household members.” Thus, the midrash is stating that the Divine Spirit was regularly present in Solomon’s home. “I also had great possession of herds and flocks” (Ecclesiastes 2:7) – these are offerings; this is what is written: “From the herds and the flocks you shall sacrifice” (Leviticus 1:2). “I also gathered for myself silver and gold” – these are matters of Torah, as it is stated: “More desirable than gold” (Psalms 19:11). “And the treasure of kings,” as it is stated: “Through me kings reign.… through me princes rule” (Proverbs 8:15–16).²³Torah scholars rule the world. “And countries [medinot]” – these are the Torah scholars, who deliberate [medainin] in halakha. “I acquired for myself songsters and songstresses” – these are the Tosefta.²⁴The men recite and memorize the halakhot relevant to them, and the women recite and memorize the halakhot relevant to them. “And the pleasures” – these are the aggadot, which are the pleasures of the biblical text; “chests [shidda] and wagons [shiddot]” – male judges and female judges.

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Kohelet Rabbah

“The end of a matter is better than its beginning; one of patient spirit is better than one of proud spirit” (Ecclesiastes 7:8).
“The end of a matter is better than its beginning.” Rabbi Meir was sitting and expounding in the study hall of Tiberias, and his teacher, Elisha, was passing in the marketplace, riding on a horse on Shabbat. They said to Rabbi Meir: ‘Your teacher Elisha is coming and passing in the marketplace on Shabbat.’ He emerged to him. [Elisha] said to him: ‘In what were you engaged?’ [Rabbi Meir] said to him: ‘“The Lord blessed the latter days of Job more than his beginning”’ (Job 42:12). he [continued and] said to him: ‘“Blessed” [indicates] that He doubled his possessions for him.’ [Elisha] said to him: ‘Akiva, your teacher, did not say so, but rather “the Lord blessed the latter days of Job more than his beginning,” thanks to the repentance and good deeds that he had to his credit from his beginning.’
[Elisha] said to [Rabbi Meir]: ‘What else did you say?’ [Rabbi Meir answered:] “The end of a matter is better than its beginning.” [Elisha] said to him: ‘What did you say in its regard?’ [Rabbi Meir] said to him: ‘You have a person who purchases merchandise in his youth and he loses [money on it], and [he engages in commerce] in his old age and he makes a profit. Alternatively, “the end of a matter is better than its beginning” – you have a person who begets children in his youth and they die, [and he begets children] in his old age, and they endure. Alternatively, “the end of a matter is better than its beginning” – you have a person who performs wicked deeds in his youth, and in his old age, performs good deeds. Alternatively, “the end of a matter is better than its beginning” – you have a person who studies Torah in his youth and forgets it, and in his old age he returns to it; that is what is written: “the end of a matter is better than its beginning.”’ [Elisha] said to him: ‘Rabbi Akiva, your teacher, did not say so; rather [he explained the verse to mean:] “The end of a matter” is good when it is good “from its beginning.”
‘Likewise, there was an incident: Avuya, my father, was one of the prominent leaders of the generation. When he came to circumcise me, he invited all the prominent residents of Jerusalem and all the prominent leaders of the generation, and invited Rabbi Eliezer and Rabbi Yehoshua with them. When they had eaten and drunk, some began to sing songs and others recited alphabetical poems. Rabbi Eliezer said to Rabbi Yehoshua: ‘These are engaging in their [areas of interest], but we are not engaging in ours.’ They began with the Torah, from the Torah to the Prophets, and from the Prophets to the Writings, and the matters were as joyous as when they were given at Sinai, and the fire was burning around them. In their original giving at Sinai, were they not given in fire, as it is stated: “The mountain was ablaze with fire to the heart of the heavens” (Deuteronomy 4:11). [Avuya] said: ‘Since the power of the Torah is so great, this son, if he endures, I will dedicate him to the Torah.’ Because his intention was not for the sake of Heaven, my Torah did not endure in me.’
[Elisha said to Rabbi Meir:] ‘And what else did you say [in your lecture]?’ [Rabbi Meir answered:] ‘“It cannot be valued like gold and glass”’ (Job 28:17). [Elisha asked:] ‘What did you say in its regard?’ [Rabbi Meir] said to him: ‘These are matters of Torah that are as difficult to acquire as gold and glass.’ [Elisha] said to him: ‘Akiva, your teacher, did not say so; rather, just as vessels of gold and glass, if they break they can be repaired, so too, a Torah scholar, if he lost his learning, he can return to it.
[Elisha] said to him: ‘Return and enter [the city].’ [Rabbi Meir] said to him: ‘Why?’ [Elisha said:] ‘The Shabbat boundary ends here.’ [Rabbi Meir] said to him: ‘How do you know?’ [Elisha] said to him: ‘From the [number of] steps my horse [has taken, I can tell] that it has already gone two thousand cubits.’ [Rabbi Meir] said to him: ‘You have all this wisdom and you do not repent?’ [Elisha] said to him: ‘I do not have the strength.’ [Rabbi Meir] said to him: ‘Why?’ [Elisha] said to him: ‘I was riding a horse and was sauntering behind the Temple on Yom Kippur that coincided with Shabbat. I heard a Divine Voice crying out and saying: “Return wayward children” (Jeremiah 3:22), “return to Me and I will return to you” (Malachi 3:7), except for Elisha ben Avuya, who was aware of My might and rebelled against Me.’
From where did he have this?⁵⁴What caused Elisha to forsake the Torah to begin with? He saw a certain person who climbed to the top of a palm tree on Shabbat. He took the mother bird with the fledglings and climbed down unharmed. After Shabbat, he saw a certain person who climbed to the top of a palm tree, took the fledglings, and sent the mother away. He climbed down and a snake bit him and he died. [Elisha] said: ‘It is written: “Send away the mother bird and take the fledglings for yourself so it will be good for you and you will prolong your days” (Deuteronomy 22:7). Where is the good of this one? Where are the prolonged days of this one?’ But he did not know that Rabbi Akiva had expounded it: “So it will be good for you,” in the world that is entirely good; “and you will prolong your days,” in the world that is eternally long [the World to Come].
And some say it was because he saw the tongue of Rabbi Yehuda the baker in the mouth of a dog. He said: ‘If for the tongue that toiled in Torah throughout his life it is so, for the tongue that does not know and does not toil in Torah, all the more so. He said: If so, there is no reward given to the righteous and no revival of the dead.’ And some say it was because when his mother was pregnant with him, she passed by houses of idol worship and smelled,⁵⁵She smelled the aroma of the offerings being sacrificed and craved them. and they gave her some of that kind, and she ate it, and it was churning in her stomach like the venom of a snake.⁵⁶Because Elisha’s mother had eaten from the idolatrous sacrifice, Elisha had an ingrained desire for sin (Etz Yosef).
Sometime later, Elisha ben Avuya fell ill. They came and said to Rabbi Meir: ‘Elisha is ill.’ [Rabbi Meir] went to him and said: ‘Repent.’ [Elisha] said to him: ‘Is [repentance] accepted even in such [circumstances]?’ [Rabbi Meir] said to him: ‘But is it not written: “You turn man to contrition [daka] [and say: Return, son of man]” (Psalms 90:3) – until his soul is crushed?’⁵⁷The term daka can mean contrition or crushed. Thus, the verse is interpreted to mean that God wants man to repent even if it is at the very end of his life. At that moment, Elisha ben Avuya wept, and he died. Rabbi Meir was glad and said: ‘It appears that my teacher departed in the midst of repentance.’
When they buried him, fire came to burn his grave. They came and said to Rabbi Meir: ‘The grave of your teacher is burning.’ He emerged and spread his garment over it. [Rabbi Meir] said to [Elisha]: ‘“Stay tonight” (Ruth 3:13), in this world that is entirely night. “It will be in the morning, if he will redeem you, good, he will redeem” (Ruth 3:13). What is: “It will be in the morning”? It is in the world that is totally good. “If he will redeem you, good, [he will redeem]”⁵⁸It is expounded as though it is written: “If the Good will redeem you.” – this is the Holy One blessed be He, as it is stated: “The Lord is good to all” (Psalms 145:9). “But if he will be unwilling to redeem you, I will redeem you, as the Lord lives; lie until the morning”’ (Ruth 3:13).⁵⁹Rabbi Meir was requesting that Elisha be allowed to rest in peace as long as he himself was alive. When Rabbi Meir himself died, he would advocate on behalf of Elisha. The fire subsided.
They said to [Rabbi Meir]: ‘Rabbi, in the World to Come, if they say to you, which do you request,⁶⁰Whom do you request should be protected from punishment. your father or your teacher, what would you say?’ He said to them: ‘First [my] father and then my teacher.’ They said to him: ‘Will they listen to you?’ He said to them: ‘Is it not a mishna: One may rescue the casing of a Torah scroll with the Torah scroll, and the casing of phylacteries with the phylacteries (Shabbat 16:1)? They will save Elisha due to the merit of his Torah.’⁶¹Just as the casing is saved from fire on Shabbat due to the scroll, Elisha should be saved due to his Torah.
Ultimately, his daughters came and demanded charity from Rabbeinu.⁶²Rabbi Yehuda HaNasi. He said: ‘“Let no one extend kindness to him; and let no one be gracious to his orphans”’ (Psalms 109:12). They said: ‘Rabbi, do not look at his actions, look at his Torah.’ At that moment, Rabbi wept and decreed that they should be supported. He said: ‘If one whose Torah was not for the sake of Heaven produced such,⁶³Produced daughters with such wisdom and modest comportment; alternatively, this means if he produced a disciple such as Rabbi Meir (Matnot Kehuna). one whose Torah is for the sake of Heaven, all the more so.’
“One of patient spirit is better than one of proud spirit.” A certain Persian came to Rav [and] said to him: ‘Teach me Torah.’ [Rav] said to him: ‘Say alef.’ He said to [Rav]: ‘Who says that it is alef? Let them say that it is not so.’ ‘Say bet.’ He said to [Rav]: ‘Who says that it is bet? Let them say that it is not so.’ Rav scolded him and had him removed, with reprimand. He went to Shmuel [and] said to him: ‘Teach me Torah.’ [Shmuel] said to him: ‘Say alef.’ He said to [Shmuel]: ‘Who says that it is alef?’ ‘Say bet.’ He said to [Shmuel]: ‘Who says that it is bet?’ [Shmuel] pulled him by his ear. He said: ‘My ear, my ear!’ Shmuel said to him: ‘Who says that it is your ear?’ He said to [Shmuel]: ‘Everyone knows that it is my ear.’ [Shmuel] said to him: ‘Here, too, everyone knows that this is alef and this is bet.’ The Persian was silenced, and he accepted it upon himself. That is, “one of patient spirit is better than one of proud spirit.” The patience that Shmuel extended the Persian is better than the exactitude with which Rav acted in his regard. Had he not done so, the Persian would have returned to his corruption.⁶⁴Instead, he converted to Judaism and credited Shmuel for his patience. He read in [Shmuel’s] regard: “One of patient spirit is better.”
Moreover, Aquila the proselyte⁶⁵He had not yet converted. asked Rabbi Eliezer, he said to him: ‘The love with which the Holy One blessed be He loves the proselyte is with only bread and garment, as it is stated: “He loves the proselyte, giving him bread and a garment” (Deuteronomy 10:18). [Yet] I have so many peacocks and so many pheasants that even my servants pay no attention to them.’ He said to him: ‘Is it insignificant in your eyes what our patriarch Jacob requested initially, as it is stated: “And He will give me bread to eat and a garment to wear” (Genesis 28:20)? Is that an insignificant matter?’
[Aquila] came before Rabbi Yehoshua and asked him this. [Rabbi Yehoshua] said to him: ‘A proselyte who converts for the sake of Heaven is privileged, and his daughters may marry into the priesthood. “Bread,” this is the showbread; “garment,” these are the priestly vestments.’ He drew him near with his words. His disciples said to him: ‘Is the matter for which the elder entreated insignificant in your eyes, as it is stated: “And He will give me bread”? Why, then, do you dispatch him with a trifling matter?’⁶⁶Apparently, the disciples did not like Rabbi Yehoshua’s first homiletical interpretation. Alternatively, this critique was stated by Rabbi Eliezer’s disciples and belongs in the text before Aquila came to Rabbi Yehoshua (see Matnot Kehuna and Bereshit Rabba 70:5). He began to placate him with his words:⁶⁷Rabbi Yehoshua told Aquila the following alternate interpretation of the verse. ‘“Bread,” this is Torah, as it is stated: “Come partake of my bread” (Proverbs 9:5);⁶⁸This statement is attributed in Proverbs to wisdom, which is personified and offers a speech. The midrash interprets wisdom as a reference to Torah. “garment,” this is glory, as it is stated: “Through me kings reign” (Proverbs 8:15).’⁶⁹Through Torah, kings reign, and their glory is reflected in the royal garments. That is, “one of patient spirit is better than one of proud spirit.” The patience that Rabbi Yehoshua extended Aquila the proselyte is better than the exactitude with which Rabbi Eliezer acted in his regard. Had he not done so, he would have returned to his corruption. He read in his regard: “One of patient spirit is better than one of proud spirit.”

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"I have set My bow [qeshet] (Genesis 9:13)": my appearance [qishuti], a thing that is similar to me. Really? Rather as straw is like grain. "When I bring clouds over the earth (Genesis 9:14)": Rabbi Yudan in the name of Rabbi Yudan son of Simon: "Like one who was holding in his hand boiling flour, he seeks to give it to his son, and his son to his servant". "When the bow is in the clouds, I will see it and remember the everlasting covenant between God (Genesis 9:15): this is the measure of judgment above, "and all living creatures, all flesh that is on earth": Rabbi Yitzchak and Rabbi Yochanan and Rabbi Yudan Giyori were walking to hear the Torah from Rabbi Shimon son of Yochai, some say on parasha Nedarim, others on parashah Nesakhim, and they received farewells but stayed there one more day, and they said "We must receive farewells a second time". One of them interpreted and said to them: "So it is written: "Then Joshua blessed them and dismissed them, and they went to their homes (Joshua 22:6)". Teaching what does it say: "Furthermore, when Joshua sent them off to their homes, he blessed them (Joshua 22:7)"? Rather at the time when Israel was conquering and dividing the land the tribe of Reuben and Gad were with them and did that for fourteen years and they received farewells from Joshua to go "to their tents". And they were there several days further and they repeated the receiving of farewells from him for a second time, and so it is said: "Furthermore, when Joshua sent them". Rabbi Yudan said: "The tribe of Reuben and Gad were the attendants of Joshua and joined with him at the Jordan, and when they saw that his attendants were lessened they returned and joined up with him until his house. The later blessing was greater than the first; see! It is written: "and said to them, “Return to your homes with great wealth—with very much livestock, with silver and gold, with copper and iron, and with a great quantity of clothing. Share the spoil of your enemies with your kinsmen (Joshua 22:8)"". And another interpreted that thus it is written: "On the eighth day he let the people go. They bade the king good-bye (1 Kings 8:66)". Teaching what does it say: "On the twenty-third day of the seventh month he dismissed the people to their homes. They bade the king goodbye (2 Chronicles 7:10)"? Rather they received a farewell from him, and they stayed there several days afterward and they repeated the receiving of farewells a second time, and thus is it said: "On the twenty-third day of the seventh month he dismissed the people". Rabbi Levi said: "It is written: "They observed the dedication of the altar seven days, and the Feast seven days (2 Chronicles 7:9)": do you not have seven days before the festival which had among them Shabbat and Yom Kippur, and Israel was drinking, eating, rejoicing, and lighting lights for seven days? And finally they returned and felt upset about the matter. They said: "You will say that in our hands is a sin because we desecrated Shabbat and did not fast on Yom Kippur". And so to pacify them that the Holy One, blessed be He, was pleased with their deeds, he emitted a divine voice that said to them: "All of you are from the children of the World to Come", and the later blessing was greater than the first, as it is said: "and went to their homes, joyful and glad of heart (1 Kings 8:66)". Rabbi Yitzchak said: ""Joyful" because they found their wives pure, and "glad of heart" because they became pregnant with males". Rabbi Levi said: "He emitted a divine voice that said to them: "All of you are from the children of the World to Come"". And another interpreted that thus it is written: "She went away (2 Kings 4:5)". Teaching what does it say: "She came and told the man of God (2 Kings 4:7)"? Rather "and the oil stopped (2 Kings 4:6)" because the oil was more valuable, and she came to ask if she should sell or not sell. The later blessing was greater than the first: "And you and your children can live on the rest (2 Kings 4:7)": until the dead live. And when Shimon son of Yochai saw them that they were people of refinement, he sent with them one companion of the scholars to know what they were interpreting on the road and one of them interpreted: "As it is written: "The angel of God, who had been going ahead of the Israelite army, now moved and followed behind them (Exodus 14:19)". Teaching what does it say: "And the pillar of cloud shifted from in front of them and took up a place behind them"? Rather this is the measure of judgment because it was threatening Israel the Holy One, blessed be He, turned it around and it threatened the Egyptians". And another interpreted: "It is written: "When the bow is in the clouds, I will see it and remember the everlasting covenant between God and all living creatures, all flesh that is on earth (Genesis 9:15): "between God": this is the measure of judgment above, "and all living creatures, all flesh that is on earth": this is the measure of judgment below. The measure of judgment about is hard, and the measure of judgment below is bendable". And one from them interpreted: "Wisdom is better than rubies; no goods can equal her (Proverbs 8:11)" and in another place it says: "She is more precious than rubies; all of your goods cannot equal her (Proverbs 3:15)". "Your goods": these are the commandments and good deeds. "Your goods": these are gemstones and pearls". Rabbi Acha in the name of Rabbi Tanchuma son of Rabbi Chiyya: "My goods and your goods cannot equal her "For only in this should one glory: In his earnest devotion to Me. For I Hashem act with kindness, Justice, and equity in the world; For in these I delight —declares the Hashem (Jeremiah 9:23)". The Parthian King Artaban sent to Rabbi Judah a priceless pearl and he said to him: "Send to me something of a value like the value of this". So Rabbi sent to him a mezuzah. He sent and said to him: "I sent to you an item of great value and you sent to me an item whose value is one polar!" He said to him: "My goods and your goods cannot equal her". And further you sent me something that it is necessary for me to protect, but I sent you something which is full of knowledge and will protect you, as it is said: "When you walk it will lead you; When you lie down it will watch over you; And when you are awake it will talk with you (Proverbs 6:22)": "When you walk it will lead you" in this world. "When you lie down it will watch over you": in the time of death. "And when you are awake it will talk with you": in the future to come".

(II Samuel 7:19) "This is the Torah of man": We find that there are three crowns: the crown of Torah, the crown of priesthood and the crown of kingdom. The crown of priesthood was merited by Aaron and he took it. The crown of kingdom was merited by David and he took it. The crown of Torah is left (vacant), so that those who enter the world be given no pretext to say: If the crown of kingdom and the crown of priesthood were left (vacant), I would merit them and take them. The crown of Torah is left (vacant) for all who enter the world. For whoever merits it, I account it to him as if all three were left (vacant) to him and he merits all of them. And whoever does not merit it, I account it to him as if all three were left (vacant) for him and he did not merit any one of them. And if you would ask: Which is the greatest of all? R. Shimon b. Elazar was wont to say: Who is greater, the crowner or the king? Certainly, the crowner. The maker of officers or the officers? Certainly, the maker of officers. All that inheres in these two crowns, comes through the power of Torah. And thus is it written (Proverbs 8:15-16) "Through me (Torah) do kings reign … Through me do princes rule." And, (in reversion to "This is the Torah of man"), (Koheleth 12:13) "The end of the matter, all has been heard. Fear G-d and do His mitzvoth. For this (Torah) is all of man."

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Sifrei Devarim

(Devarim, Ibid. 2) "My taking shall drip as the rain": "Taking" is Torah, viz. (Proverbs 4:2) "For a goodly taking have I given to you; do not forsake My Torah"; and (Ibid. 8:10) "Take My mussar (chastisement), and not silver," and "mussar" is nothing other than words of Torah, viz. (Ibid. 1:8) "Hear, my son, the mussar of your Father," and (Ibid. 8:33) "Hear mussar and grow wise," and (Ibid. 4:13) "Hold fast to mussar; do not let it go." And it is written (Hoshea 14:3) "Take words with you and return to the L-rd," and "words" is nothing other than words of Torah, viz. (Devarim 5:19) "These words the L-rd spoke to all of your congregation."

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Sifrei Devarim

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Sifrei Devarim

"your Owner (kanecha)": This (Israel) is one of the four that are called acquisitions (kinyan) of the L-rd: Torah, Israel, the Temple, and heaven and earth. Torah — (Proverbs 8:22) "The L-rd acquired me (Torah), the beginning of His way." Israel — "Your Father, your Owner." The Temple — (Psalms 78:54) "this mountain (the Temple mount), which His right hand acquired."

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Sifrei Devarim

R. Yehoshua — Israel has lost goodly counsel that was given to them, "counsel" being Torah, as in (Proverbs 8:14) "With me (Torah) is counsel and wisdom."

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Sifrei Devarim

"sealed in My stores": Sealed and lacking nothing. The righteous take nothing of what is theirs in this world, viz. (Proverbs 8:21) "And I shall fill their ('My lovers') stores," and (Psalms 31:20) "How abundant is Your good that You have stored away for those who fear You." When do both take (what is due them)? "Tomorrow," at the redemption, viz. (Devarim, Ibid. 35) "Mine is revenge and payment!"

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