מדרש על משלי 3:16

R. Isaac said: "He who desires to become a scholar shall recite his prayer facing due south; and he who desires to become rich shall pray due north; and a sign for this [can be taken the fact] that the golden table was placed in the north [of the Tabernacle] and the candelabrum, which gives light (wisdom) — on the south." R. Joshua b. Levi, however, said: "One shall always recite his prayers facing due south, for when wisdom increased one becomes, also rich; as it is said (Prov. 3, 16) Length of days in her right hand: in her left are riches and honor." But did not R. Joshua b. Levi say that the Shechina is in the west? He also means that one should stand turning sideways, as to face both sides. R. Chanina said to R. Ashi: "Ye who are located to the north of Palestine must recite your prayers facing due south, [in order to face Jerusalem]." And whence do we know that Babylon was situated to the north of Palestine? (Jer. 1, 14) Out of the north shall the evil break forth," etc.

(Fol. 63a) R. Cahana said: "When I was about eighteen years old, I was well versed in the whole Talmud, and did not know until now that a (Biblical) passage cannot be taken out of its literal sense." What does he intend to inform us by this statement? That a man must first study the whole Torah and then reason upon it.R. Jeremiah in the name of R. Elazar said: "The Holy One, praised be He! will cause to prosper two scholars who [argue the law in order to] sharpen each other's mind in the law, as is said (Ps. 45, 45.) And thy majesty. Do not read it Vehadarcha (majesty) but read it Vechadadcha (thy sharpness). Moreover they will rise to distinction, for it is said further (Ib. ib.) Be prosperous ride long. One might say that this would be the case even if one studies the Torah, not for its own sake; therefore the passage says further (Ib. ib. 5) For the cause of truth. One might say that this would include, even those who become arrogant and proud. It says further (Ib. ib. ib.) And meekness and righteousness. And if they do so, they will be privileged to [the clear knowledge of] the Torah. which was given with the right hand [of God], as it is stated (Ib. ib. ib.) And fearful things shall thy right hand teach. R. Nachman b. Isaac said. "They will be privileged to the things which were said [to be in the possession of] the right hand of the Torah; for Raba b. Shila, and according to some, R. Joseph b. Chama in the name of R. Shesheth said: "What is meant by that which is written (Pr. 3, 16.) Length of days is in her right hand; in her left are riches and honor. Is it possible that in her right hand is only length of days and not riches and honor? But it is intended thus: for those who study the Torah in the right way (for her sake) there is longevity and as a matter of course riches and honor, but for those who study the Torah in the wrong way (for their own sake) riches and honor may be given to them but not longevity.'" R. Jeremiah in the name of R. Simon b. Lakish said: "The Holy One, praised be He, hearken to two scholars who quietly discourse an Halacha (Law) between themselves, as it is said (Mal. 3, 10.) Then conversed (nidbcru) they that feared the Lord, one with the other, etc., and Dibbur applies to a modest conversation, for it is said (Ps. (47, 4.) He will lead (Yadber) people under us." What means And for those who thought of His name (Mal. 3, 10)? R. Ami said: "When one only intended to fulfill a commandment, but was accidentally prevented and could not accomplish it, the Scripture credits him as if he had actually observed it." R. Chanina b. Ide said: "Whoever executes a divine command as it has been ordained, will not be the recipient of bad tidings, for it is said (Ecc. 8, 5.) Whose keepeth the commandments will experience no evil things." R. Assi, or, as some say, R. Chanina, said: "Even if the Holy One, praised be He! has already decreed an evil dispensation [against such a man], He will annul it; as it is said (Ib. ib. 4.) Because the words of a king are powerful, and who may say unto Him 'What doest thou do?' And after it follows: Whoso keepeth the commandment will experience no evil thing." R. Abba in the name of R. Simon b. Lakish said: "The Holy One, praised be He! hearkeneth to the voices of two scholars who patiently listen to each other in discussions of the Halacha (Law), as it is said (Songs 8, 13.) Thou that dwelleth in the gardens, thy companions listen for thy voice; Oh, let me hear it. But if they do not do so, they will cause the Shechina to depart from Israel, as it is said (Ib. ib. 14.) Flee away my friend." etc. R. Abba in name of R. Simon b. Lakish said: "Two scholars who discuss the Halacha (Law) with modesty will deserve the love of the Holy One, praised be He! as it is said (Ib. 2, 4.) And His banner of love is waving over me," Raba said: This implies only when they possess some knowledge of the law and also when there is no teacher in the town from whom to learn."'

Another interpretation of "And much cattle" (Numbers 32:1). This is [the meaning of] that which is stated by the verse (Ecclesiastes 10:2), "A wise man’s heart is to his right," that is the good impulse; "but a fool’s heart is to his left," that is the evil impulse. Another interpretation: "A wise man’s heart is to his right," that is the righteous who put their hearts to Torah which is from the right, as it is stated (Deuteronomy 33:2), “from His right, a fiery law to them; "but a fool’s heart is to his left," that is the evildoers who put their hearts to becoming rich, as it is stated (Proverbs 3:16), “in her left, riches and honor.” Another interpretation: "A wise man’s heart is to his right," that is Moshe; "but a fool’s heart is to his left," that is the Children of Reuven and the Children of Gad, who made the essential, secondary, and the secondary, essential. Why? Because they loved their possessions more than the [human] souls. As they said to Moshe (Numbers 32:16), "'We will build here sheepfolds for our flocks, and towns for our children.'" Moshe said to them, "This is nothing; rather make the essential, essential. First 'build towns for your children,' and afterwards 'sheepfolds for your flocks' (Numbers 32:24)." Hence, "A wise man’s heart is to his right," that is Moshe; "but a fool’s heart is to his left," that is the Children of Reuven and the Children of Gad. The Holy One, blessed be He, said to them, "You loved your money more than [your] souls. By your lives, there is no blessing in this, as stated (Proverbs 20:21), 'An estate acquired in haste at the outset will not be blessed in the end.'" And it likewise states (Proverbs 23:4), "Do not toil to gain wealth; have the sense to desist." And who is wealthy? One who is happy with his lot, as stated (in Psalms 128:2), "You shall eat the produce of your hands; you shall be happy, and it shall go well with you."

(Ibid.). "to love the L-rd your G-d": Lest you say: I will learn in order to sit in sessions; so that I merit eternal life in the world to come; it is, therefore, written "to love the L-rd your G-d" — Learn in any event; honor will come as a matter of course. And thus is it written (Proverbs 4:12) "For they (words of Torah) are life to those who find them, and to all his flesh, healing," and (Ibid. 3:18) "It (Torah) is a tree of life to those who hold fast to it, and happy are those who uphold it," and (Ibid. 4:9) "It will give your head an ornament of grace": in this world; "a crown of glory will it accord you": in the world to come. R. Eliezer b. R. Tzaddok says: "Do things (mitzvoth) for the sake of doing them, and speak of them for their own sakes." And thus does Hillel say: "One who makes use of the 'Crown' (for his own purposes) passes away" (from the world.) And thus was he wont to say: "Now if Belshazzar, who made use of the Temple vessels, which were chol (i.e., mundane), was uprooted from this world and the world to come, how much more so, one who makes use of (i.e., exploits) the vessel (Torah) with which this world and the world to come were created!"