Midras Amsal 7:4: Ein Yaakov (Glick Edition), Shemot Rabbah & Midrash Tanchuma

Our Rabbis were taught that the Scripture consists of four thousand, eight hundred and eighty-eight passages. Psalms contain eight passages more than Scriptures; Chronicles has eight less. Our Rabbis taught (Deut. 4, 7) V'shinantam (And thou shall teach them diligently), this means that the Torah shall be so clear in your mouth, so that when one will ask you a thing you should not stammer but answer him directly; (Ib. b) as it is said (Pr. 7, 4) Say unto wisdom thou art my sister, etc.; and there is a preceding passage, Bind them around thy fingers, inscribe them upon the tables of thy heart; and there is another passage (Ps. 127, 4) Like arrows in the hand of a mighty man so are the children of youth. Again there is another passage (Ib. 45, 6) Thy sharpened arrows, and again there is another passage (Ps. 127, 5) Happy is the man that hath his quiver full of them; they shall not be put to shame, when they speak with their enemies in the gate. Said R. Chiya b. Abba: "Even a father and his son, a teacher and his disciple who study the Torah in one place become enemies to each otlier [as a result of Halachik discussion]. However, they do not leave the place until they are reconciled again, as it is said (Num. 21, 14) Vaheb in Suffa. Do not read Suffa, but Soffa (at the end)."

R. Samuel h. Nachmeni in the name of R. Jonathan said: "A judge that decides the law in accordance with the equity of truth causes the Shechina to dwell in Israel, as it is said (Ps. 82, 1) God standeth in the congregation of God; in the midst of judges doth He judge. And the judge who decides the law not in accordance with the equity of truth causes the Shechinah to depart from Israel, as it is said (Ib. 12, 6) Because of the oppression of the poor, because of the sighing of the needy, now will I arise, saith the Lord." R. Samuel b. Nachmeni said also in the name of R. Jonathan: "A judge who causes [through his decisions] the transfer of money from one hand to another, contrary to the law, the Holy One, praised be He! will collect from his own soul, as it is said (Prov. 22, 23) Rob not the poor because he is poor, neither crush the afflicted in the gate; for the Lord will plead their cause, and despoil the life of those who despoil them." R. Samuel b. Nachmeni said also in the name of R. Jonathan: "A judge should always imagine that a sword lies between his thighs, that Gehenna is open under him: (Ib. b) as it is said (Songs 3, 7, 8) Behold it is the bed tchich is Solomon's; sixty valiant men are around about it, of the valiant ones of Israel. All of them are girded with the sword, are expert in war; every one hath his word upon his thigh, because of the terror in the night — i.e., because of the terror of Gehenna, which is equal to the night." R. Yashiya (according to others, R. Nachman b. Isaac) lectured: "What is the meaning of the passage (Jer. 21, 12) O house of David, thus hath said the Lord: Exercise justice on [every] morning, and deliver him that is robbed out of the hand of the oppressor. Is it then customary to judge only in the morning, and not during the entire day? It means, if the thing which you decide is clear to you as the morning, then do decide, but if not, do not." R. Chiya b. Abba in the name of R. Jonathan said: "We infer it from the following (Prov. 7, 4) Say unto wisdom. Thou art my sister, which means, if the thing is as certain to you as it is the law that prohibits you from marrying your sister, then you may say it, but not otherwise." R. Joshua b. Levi said: "If ten judges sit in court discussing one case, the responsibility rests upon every one of them." But is that not self-evident? It means even a disciple who is sitting before his teacher [although he merely discusses without any result].

“His sister positioned herself at a distance to know what would happen to him” (Exodus 2:4).
“His sister positioned herself at a distance.” Why did Miriam stand at a distance? Rabbi Amram said in the name of Rav: It is because Miriam had been prophesying and saying: ‘My mother is destined to bear a son who will redeem Israel.’ When Moses was born the house was filled with light. Her father stood and kissed her on her head. He said to her: ‘My daughter, your prophecy has been fulfilled.’ That is what is written: “Miriam the prophetess, sister of Aaron, took the drum” (Exodus 15:20). [Was she] the sister of Aaron but not the sister of Moses? Rather, she said this prophecy when she was the sister of Aaron, and Moses had not yet been born. When they cast him into the Nile, her mother stood and struck her on her head. She said to her: ‘Where is your prophecy?’ That is what is written: “His sister positioned herself at a distance [to know]” – to know what would be the fate of her prophecy.
The Rabbis say: The entire verse is stated as an allusion to the Divine Spirit: “Positioned herself [vatetatzav],” alluding to: “The Lord came and stood [vayityatzev]” (I Samuel 3:10); “his sister,” alluding to: “Say to wisdom: You are my sister” (Proverbs 7:4); “at a distance,” alluding to: “From a distance the Lord appeared to me” (Jeremiah 31:2); “to know [lede’a] what would happen to him,” alluding to: “As the Lord is a God of knowledge [de’ot]” (I Samuel 2:3).