Midras Amsal 24:17: Ein Yaakov (Glick Edition), Midrash Tehillim, Mekhilta DeRabbi Yishmael & Pirkei DeRabbi Eliezer

We are taught in a Baraitha: For visiting a sick person, there is no limit. What is the meaning of there is no limit. R. Joseph thought to interpret it to mean there was no limit for its reward. Thereupon Abaye said to him: "Is there then a limit for all other commandments? Behold we are taught in a Mishnah: Be careful with the light commandments just as with severe commandments, for thou dost not know the amount of the reward of any commandment." Abaye therefore said that there is no limit means even a great man should visit an inferior man. Raba said There its no limit means "even a hundred times a day." We are also taught in a Baraitha that to visit a sick person there is no limit, even a great man unto an inferior one, and even a hundred times a day. R. Acha b. Chanina said: "Whoever visits a sick person takes away one-sixtieth of his agony [sickness."] Abaye thereupon said to Raba: "If so, then let sixty persons visit every sick person and thus the sick become well?" The latter answered him that this is estimated like the tenth of Rabbi, and only to one who was born at the same hour [under the same planetory influence,] with that sick person; for we are taught in a Baraitha that Rabbi says: "A daughter who is supported by her brother's estate [after their father's death,] is entitled to inherit one-tenth of the estate that was left by her father." The sages then said unto Rabbi: "According to your opinion, then, he who has left ten daughters and one son, the consequence would be that the son would inherit nothing in such a case?" Upon which Rabbi replied: "I mean this: the first one should take one-tenth of the entire estate, the second should take one-tenth from that which is left, the third a tenth from the estate that was left after the second had taken, and so forth, after which they redivide it into equal shares." [Hence something must be left.] R. Chelbu became sick. R. Cahanna then announced: "R. Chelbu is sick (Fol. 40), R. Chelbu is sick." However, no one came to visit him. He then said to the Rabbis: "Did it not happen once with one of the disciples of R. Akiba, who became sick, that none of the sages came to visit him? R. Akiba happened to visit him, and because he swept and sprinkled the house for him he became well. The sick person then said to him: 'Rabbi, thou hast restored me to life.' R. Akiba thereupon went out and lectured: 'Whoever does not visit a sick person is considered as if he had shed his blood [caused his death].' [Hence it is a crime not to visit the sick."] When R. Dimi came he said: "Whoever visits a sick person causes him to live, but whoever does not visit a sick person causes him to die." What does "causes him," mean? Shall I assume that it means whoever visits a sick person prays for mercy that he should live, and whoever does not visit a sick person prays that he should die? How can we assume that merely by not visiting it is considered as if he prays he should die? We must therefore say that it means whoever does not visit a sick person prays neither that he should live nor that he should die. Raba, whenever he became ill, the first day he would say to his family: "Do not reveal it to anyone, so that my chance [to get well] shall not be impaired." Then he would say: "Go out in the street and announce that Raba is sick. My enemies should rejoice, as it is written (Pr. 24, 17) At the fall of thy enemy do not rejoice; and at his tumbling let not thy heart be glad; lest the Lord see it, and it be displeasing in His eyes. He turned away from him His wrath; and my friends should pray in my behalf."

Thoughts on David. Rabbi Yehuda said in the name of Rabbi Levi that three things came out of David's mouth regarding Saul, and all three were fulfilled. As it is said (1 Samuel 26:10), "As the Lord lives, the Lord shall strike him." And so it was. Either his day will come and he will die, and so it was. Or he will go down in battle and perish, and so it was, as it is said (1 Samuel 31:6), "So Saul died, and his three sons." Rabbi Elazar said, "By the life of the Lord, I swear to the evil inclination that I will not do this thing." Rabbi Shmuel bar Nachmani said to Avishai ben Tzeruya, "By the life of the Lord, if you touch the blood of the righteous, I will mix your blood with his." And Saul had a concubine, as it is written (2 Samuel 3:7), "And David took more concubines and wives out of Jerusalem." And you compare yourself to Saul. Saul's feet were as swift as eagles; Rabbi Levi said he could travel sixty miles in one day. Rabbi Simon said "One hundred and twenty," and the rabbis say "One hundred and eighty." And when was this? When the Ark was captured. This is as it is written (1 Samuel 4:10-11), "And a man of Benjamin ran from the battle line and came to Shiloh the same day, with his clothes torn and with dirt on his head. When he arrived, there was Eli sitting on his chair by the side of the road, watching, because his heart feared for the ark of God. When the man entered the city and told what had happened, the whole city sent up a cry." Just as Saul was compared to the man of Benjamin who ran to Shiloh, so too, a person who goes to a party should not bring his children with him because of appearances. But Saul went to war, and he knew that the judgment of the law would fall upon him, and he brought his children with him. And you say (2 Samuel 21:17), "You shall go out no more with us to battle." Saul ate non-sacred food in purity, as it is stated (1 Samuel 9:23-24), "The cook took up the thigh and what was attached to it, and set it before Saul. And Samuel said, 'This is what has been kept for you. Eat, because it was set aside for you for this occasion, from the time I said, "I have invited guests."' And Saul ate with Samuel that day." Rabbi Yochanan says the thigh and the tail. Rabbi says the thigh and the breast. He ate non-sacred food in purity, and you compare yourself to Saul. This is what the Scripture says (Job 12:16), "With Him is strength and wisdom; the deceived and the deceiver are His." Strength refers to Torah, as it is stated (Psalms 29:11), "The Lord will give strength to His people." Rabbi Yehoshua ben Levi said, "Why is it called wisdom? Because it gives strength to the body and the eyes." [Alternative: Rabbi Yehoshua ben Levi said: Why is it called "Toshiyah" (wisdom or Torah)? Because it weakens (wears down) the strength, the body, and the eyes.] What is meant by (Job 12:16), "The deceived and the deceiver are His"? Rabbi Shimon ben Lakish said, "Prophets and prophetesses." Rabbi Shimon said "Shetia" and the Rabbis said "Sega". If a person makes a mistake in Torah study, the words of Torah correct him. This is what the verse means when it says, "Even though I have erred, the teaching has not strayed from me" (Job 6:10). It is not enough that the Torah waits for a person during his lifetime, it also waits for him at the moment of his death. David requested "Let my soul be redeemed from distress" (Psalms 25:17). Regarding the words of Kush the Benjamite, Rabbi Chanina bar Papa said, "Just as Joseph's mistress summoned him, as it says, 'Lie with me' (Genesis 39:7), so too did the Holy One, blessed be He, summon him, as it says, 'Come to me, the Hebrew slave' (Genesis 39:17). Similarly, Saul said, 'My sons have stirred up my servants against me to ambush me' (1 Samuel 22:8). Rabbi Acha said, "But isn't it true that someone who commits an abomination is not punished? So why did David say this about Saul?" It is because he sang a song to God, as it is written, "In the falling of your enemy, do not rejoice" (Proverbs 24:17).

And we are hereby apprised that the captives rejoiced in all the decrees inflicted by Pharaoh upon Israel, (for which they were punished) in keeping with (Mishlei 17:5) "He who rejoices in (another's) misfortune will not be absolved," and (Psalms 24:17) "Do not rejoice in the downfall of your foe," and (Ezekiel 26:2-3) "Son of man, because Tyre said about (the besieged Jerusalem) 'Heach!' (an expression of joy) — thus said the L–rd G–d: 'Behold, Tyre, I am (coming) against you, and I will raise up many nations against you, as the sea raises its waves!'" And not only captives alone (were thus smitten), but even men-servants and maid-servants, viz. (Exodus 17:5) "… until the first-born of the maid-servant."