Midrash sur Les Proverbes 6:26

(Fol. 4b) Avira expounded, sometimes in the name of R. Ami and at other times in the name of Rab Assi: "Whoever eats bread without having previously washed his hands is like one who has committed adultery; the passage reads (Pr. 6, 36) For on account of a harlot a man is brought down to a loaf of bread; an adulterous woman will even hunt for the precious life." Raba, however, said: "If this were the meaning then instead of on account of a harlot to the lost loaf of bread it should have been read for the sin of harlot to a loaf of bread. Raba, however, said: "Whoever commits adultery will at last be reduced to suit a state that he will have to look for a loaf of bread." R. Elazar said: "He who is neglectful in the observance of washing the hands before having a meal is to be uprooted from the world." R. Chiya b. Ashi said in the name of Rab: "While washing the hands before the meal, one should lift his hands up; but while washing the hands after the meal (at mayim achromim) one should keep his hands downward." We are also taught so in a Baraitha, that whoever washes his hands [before his meal] should lift them up so that the water should not flow back on his hands, which may cause his hands to become unclean. R. Abahu said: "Whoever eats bread without having dried his hands from the water with which he washed them is considered as if he were eating unclean bread." (Ez. 4, 13) Even thus shall the children of Israel eat their bread unclean among the nations wither I will drive them. What is the meaning of the passage (Pr. 6, 26) And an adulterous woman will even hunt for the precious life. Said R. Chiya b. Abba, in the name of R. Jochanan: "Any man who possesses presumptuousness will in the end stumble over an adulterous crime, as it is said An adulterous woman will even hunt for the precious life." "If this is the meaning of the passage," remarked Raba, "then why does it say precious life; it should rather read presumptuous life, and again it should have stated, she will hunt for." Raba therefore said: "This means that whoever commits the crime of adultery, even though he has studied the Torah, concerning which it is said (Ib. 3, 15) She is more precious than pearls are, which means that she is more precious than the High-priest who would enter the most Holy of the Temple, nevertheless it [the crime] will bring him into the judgment of Gehenna."

... [What about all] the praise of Joseph, who exceeded in the honor of his father? And yet he did not enter into him all the time, such that were it not that they came to tell him, "Your father is sick," he would not have known! Rather this is to inform you of his righteousness. For he did not want to be alone with his father, lest he say to him, "How did your brothers act with you?" And [then] he would curse them.... Hence he did not go to his father all the time.)

(Numb. 5:13, cont.:) “And it is hidden from her husband's eyes,” [is to] exclude one who is blind.³⁹Sifre, Numb. 5:13 (7); Sot. 27a. Cf. Numb. R. 9:10, which explains the exception as referring to a husband just pretending to be blind to his wife’s adultery, so that he can use the rite of the bitter water for killing his wife. Another interpretation (of Numb. 5:13, cont.), “and it is hidden from her husband's eyes.” [These words mean to exclude the case in which] her husband saw [her transgression] and overlooked [it]. (Ibid., cont.:) “So that she is secluded.” We have not yet heard of a specific length of time for her to be in seclusion (with her lover) [in order to cause defilement]. R. Eleazer says, “[The time needed] for a palm tree to sway back.”⁴⁰See TSot. 1:2; Sot. 4a; Sifre, Numb. 5:13 (7). R. Joshua says, “For mixing the cup.” Ben 'Azzay says, “For drinking it.” R. Aqiva says, “For roasting an egg.” R. Judah says, “For eating three eggs one after the other.” R. Eleazar ben Pinhas says, “For a weaver⁴¹Gk.: gerdios. to knot the thread.”⁴²Gk.: nema. R. Hanin says, “For her to put her finger in her mouth.” Pelimo says, “For his (sic) hand⁴³Cf. the parallel in Numb. R. 9:10, which reads, “her hand.” to reach over the basket and take a loaf of bread. And even though there is no evidence for [this understanding], there is a hint [that it is correct], where it is stated (in Prov. 6:26), ‘For on behalf of a woman playing the harlot [one will be reduced] to a loaf of bread.’” (Numb. 5:13, cont.:) “And there is no witness against her.” Although she has no [witness against her] now, she will have one at another time.⁴⁴In addition to Numb. R. 9:10, see Gen. R. 38:14; PRK 18:3; PR 32:2. In a similar usage⁴⁵Kayyotse badavar. This repetitive use of kayyotse b… indicates that the sixth of the seven exegetical rules (middot) attributed to Hillel is being used here. you say (in Gen. 11:30), “Now Sarai was barren; she had no child.” Although [Sarai] had no [child] then, she would have one at another time, as stated (in Gen. 21:1), “Then the Lord visited Sarah […].” In a similar usage you say (in Esth. 2:10), “Esther had not disclosed her people [and her native land].” Although she had not disclosed them to him then, she did disclose them to him at another time, as stated (in Esth. 8:1), “then Mordecai came before the king, for Esther had disclosed what relationship he had to her.” And here also (in Numb. 5:13), “and there is no witness against her.” Although she has no [witness against her] now, she will have one at another time, as stated (in Mal. 3:5), “and I will be a swift witness [against sorcerers, against adulterers].” Our masters have said, “When a woman is alone with her husband and he is having sexual intercourse with her, if she sets her eyes on another at the time of [their] sexual intercourse, there is no greater adultery for her than this.⁴⁶Numb. R. 9:34. Thus it is stated (in Ezek. 16:32), “The adulterous woman [receives strangers] instead of her husband (literally: under her husband).” Is there a woman who commits adultery [while] under her husband?⁴⁷Cf. Numb. 5:19. It is simply that this is [the kind of woman] who encounters a certain man and sets her eyes on him. Then she has sexual intercourse with her husband while her heart is on him. [There is] a story about the king of the Arabs, who asked R. Aqiva, “I am black and my wife is black, but she has borne me a white son. Shall I kill her because she has played the harlot while under me?” He said to him, “Are the images within your house white or black?” He said to him, “White.” He said to him, “When you were busy with her, she set her eyes on the images and bore [a child] like them. Now if you are surprised over this matter, learn from the Jacob's flock. They were conceived from the sticks, as stated (in Gen. 30:39), ‘Since the flock conceived by the sticks, [the flock bore streaked, speckled, and spotted young].’” Then the king of the Arabs thanked R. Aqiva. Thus, when any woman is alone with her husband in holiness, in the end he produces righteous children from her. Thus we find it so in the case of Hannah, who was alone with her husband in holiness, and [so] the Holy One, blessed be He, did not deprive her of her reward. Rather he gave her a righteous son like Moses, as stated (in Jer. 15:1), “Even if Moses and Samuel stood before Me.” It also says (in Ps. 99:6), “Moses and Aaron were among His priests, and Samuel was among those who call upon His name.” So also did Hannah say (in I Sam. 1:27), “For this child did I pray, [and the Lord has granted me my petition].” Why? Because he was sown in holiness. The Holy One, blessed be He, said, “In this world I abhor all those peoples, because they are from unclean seed; but I have chosen you, because you are from true seed, as stated (in Jer. 2:21), ‘And I planted you as a choice vine, all of it from true seed.’ It is also written (in Deut. 7:6), ‘and the Lord your God has chosen you […].’ And also in the future to come I am choosing only you, because you are a holy seed, as stated (in Is. 65:23), ‘They shall not labor in vain, nor bear children in terror, because they are a seed blessed of the Lord, [and their offspring along with them].’”

(Numb. 5:13, cont.:) AND IT IS HIDDEN FROM HER HUSBAND's EYES, except for one who is blind.⁴⁶Tanh., Numb. 2:7; Sifre, Numb. 5:13 (7); Sot. 27a. Cf. Numb. R. 9:10, which explains the exception as referring to a husband just pretending to be blind to his wife’s adultery, so that he can use the rite of the bitter water for killing his wife. Another interpretation (of Numb. 5:13, cont.:) AND IT IS HIDDEN FROM HER HUSBAND'S EYES. These words mean that> her husband would not have viewed <her transgression> and overlooked <it>. (Ibid., cont.:) SO THAT SHE IS UNDETECTED. We have not yet heard of a specific length of time for her to be in seclusion (with her lover) <in order to cause defilement>. R. Eleazer says: <The time needed> for a palm tree to sway back.⁴⁷See TSot. 1:2; Sot. 4a; Sifre, Numb. 5:13 (7). R. Joshua says: For mixing the cup. Ben 'Azzay says: For drinking it. R. Aqiva says: For roasting an Egg. R. Judah says: For eating three eggs one after the other. R. Eleazar ben Pinhas says: For a weaver⁴⁸Gk.: gerdios. to knot the thread.⁴⁹Gk.: nema. Hanan says: For her to put her finger in her mouth. Pelimo says: For his (sic) hand⁵⁰Cf. the parallel in Numb. R. 9:10, which reads, “her hand.” to reach over the basket and take a loaf of bread. Even though there is no evidence for the affair, there is a hint of the affair where it is stated (in Prov. 6:26): FOR ON BEHALF OF A WOMAN PLAYING THE HARLOT <ONE WILL BE REDUCED> TO A LOAF OF BREAD.