Quotation sobre Proverbios 19:36

The first path is [that] when a man encounters troubles, he will consult his heart and say [that] it is only his ways and his plots that have caused this to him, and that his sins have caused [the pain] to his soul. So he repents to God; and He has mercy upon him, like the matter that is stated (Deuteronomy 31:17), "and many evils and troubles shall befall them; and they shall say on that day, 'Surely it is because our God is not in our midst that these evils have befallen us.'" But note that the custom among men is [that] if one sins to someone, and [later] at a time of trouble for him regrets it and submits to him because he needs him; such regret will be inferior in the eyes of his fellow - like the matter that Jephthah said (Judges 11:7), "How can you come to me now when you are in trouble?" However it is one of the kindnesses of God, may He be blessed, that He accepts repentance [motivated by] trouble and it is desirable in front of Him. And He will generously love the sinner when he returns to Him on the day of his rebuke and from amidst trouble, as it is stated (Hosea 14:2-5), "Return, O Israel, to the Lord your God, for you have fallen because of your sin. Take words with you, etc. I will heal their affliction, generously will I take them back in love." And it is stated (Proverbs 3:12), "For whom the Lord loves, He rebukes, as a father the son whom he favors." But if the man does not repent from his evil on the day of evil, and the rebuked does not repent to the Rebuker, his iniquity grows and his punishment will be doubled. Do you not see that if a king rebukes someone who has sinned to him and he has not become chastised, [the king] will make his punishment harsher and be very hard on him. And it is written (Leviticus 26:18), "And if, for all that, you do not obey Me, I will go on to discipline you." And it is [also] stated (Job 36:13), "But the impious in heart become enraged; they do not cry for help when He afflicts them." And if he does not know and does not contemplate that the events have found him because of sins, but rather says like the Philistines (I Samuel 6:9), "it was not His hand that struck us; it just happened to us by chance" - there will be fury in front of Him for this, and his iniquity will grow. And the iniquity of this group will be greater than the sin of the first group. Therefore it is written about the first group (Leviticus 26:18), "I will go on to discipline you." And it is written afterwards about the other group [we] mentioned (Leviticus 26:21), "And if you remain hostile toward Me and refuse to obey Me, etc." For every group that is later in the section is more problematic than the one [above it]. So it is written afterwards (Leviticus 26:23-24), "And if these things fail to discipline you for Me, and you remain hostile to Me, I too will remain hostile to you." And afterwards, it is written (Leviticus 26:27-28), "But if, despite this, you disobey Me and remain hostile to Me, I will act against you in wrathful hostility." Its explanation is "you remain hostile to Me," because you will say, "It was just chance that [it] happened to us." But when a man does not recognize his deeds and does not know that he has the iniquity in his hands from his sinning, he must examine his actions and search his ways, as the matter is stated (Lamentations 3:40), "Let us search and examine our ways." But if he surely ignores his eyes and his ideas become foolish and deluded (from the expression in Scripture [Isaiah 19:13], "The nobles of Tanis have been foolish, the nobles of Memphis deluded"), and he does not investigate his ways and does not know the acts of his hands and that which his fingers have done and says, "I have not sinned" - his sin is very weighty, as it is stated (Jeremiah 2:35), "lo, I will bring you to judgment for saying, 'I have not sinned.'" And it is stated (Isaiah 42:25), "it blazed upon them all about, but they heeded not; it burned among them, but they gave it no thought." And it is stated (Proverbs 19:3), "A man’s folly subverts his way, and his heart rages against the Lord."

We say in Tractate Tamid, "Who is wise? The one who see the nolad (i.e., who has foresight)." And it doesn't say, "the one who sees the future to come." And we use the language of "nolad" (lit. "that which was born"), for King Solomon, of blessed memory, said, "The lazy man says, 'There’s a lion in the street; I shall be killed if I step outside,'" for these words are the lazy one who buries his hands in the bowl" and is paranoid due to imaginary events which have never transpired. Therefore, it doesn't say, "Who is wise? The one who sees the future" -- because all foolish and lazy ones worry very much about vapor/vanity. But the wise one is the one who infers the future based on past events -- he is the wise. And behold the Sages said, "ha-nolad" (lit. "that which was born), i.e., from all those things which were born, which implies that these things were already born, as is written (Genesis 41:50), "two sons" - who were born to you, "before [the famine] came to you" - this also implies that this would happen (lit. be born) in the future, as it written, behold, "a son shall be born to the house of David, Josiah by name." Therefore we say in our mishnah, "Who is wise? The one who see the nolad (i.e. they have foresight)" from [that which] already happened in early days, and from similar events, and they see the future to be born from that which is happening now, and this is to say, the "nolad" which includes that which has already happened and that which will happen in the future. And, therefore, one should not find guilt in Rabbi Zekharya ben Avkolas because until this moment, it was unprecedented - that a Jewish individual would be so embittered to the extent that they'd hand over the Temple and all of Israel into the hands of the non-Jewish oppressors, and Rabbi Zekharya ben Avkolas had no reason to worry about this, but from then onwards, when an event like this has already happened, we say about all similar incidents, "Happy is the one who fears always."