כִּֽי־עַ֭תָּה שָׁכַ֣בְתִּי וְאֶשְׁק֑וֹט יָ֝שַׁ֗נְתִּי אָ֤ז ׀ יָנ֬וּחַֽ לִֽי׃
Karena sekarang aku tentu sudah berbaring dan tenang; aku tentu sudah tidur; maka aku tentu mendapat perhentian,
Pirkei DeRabbi Eliezer
When the earth heard this expression thereupon it trembled and quaked, crying before its Creator: Sovereign of all worlds ! I have not the power to feed the multitude of mankind. The Holy One, blessed be He, replied: I and thou will (together) feed the multitude of mankind. They agreed to divide (the task) between themselves: the night was for the Holy One, blessed be He, || and the day (was apportioned) to the earth. What did the Holy One, blessed be He, do? He created the sleep of life, so that man lies down and sleeps whilst He sustains him and heals him and (gives) him life and repose, as it is said, "I should have slept: then had I been at rest" (Job 3:13). The Holy One, blessed be He, supports (man) with the earth, giving it water; and it yields its fruit and food for all creatures—but the first man's food "in toil shalt thou eat of it all the days of thy life" (Gen. 3:17).
Bereshit Rabbah
“And thorns and thistles it will grow for you, and you shall eat the vegetation of the field” (Genesis 3:18).
“And thorns [kotz] and thistles [dardar] it will grow for you.” Kotz – this is artichoke; dardar – this is cardoon.41Both plants have thorns on them. Some transpose it, kotz – this is cardoon; dardar – this is artichoke, as it is constituted of rows upon rows [darin darin].
“And you shall eat the vegetation of the field” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: [God said to him:] ‘Had you merited, it [the ground] would have caused all the trees of the Garden of Eden to grow for you. Now that you did not merit, “thorns and thistles it will grow for you.”’
Rabbi Neḥemya said: [God said:] ‘Had you merited, you would have taken plants from inside the Garden of Eden and tasted in them all the delicacies of the world. Now that you did not merit, “you shall eat the vegetation of the field.”’42Without experiencing any delectable taste.
Rabbi Yitzḥak said: It is regarding these generations [the present time] that it says: “and you shall eat the vegetation of the field,” when a person plucks from his field and eats it while it is still vegetation. When Adam the first man heard [this curse], his face began perspiring. He said: ‘What, am I to be tied to a trough like an animal?’ The Holy One blessed be He said: ‘Since your face perspired, you will eat bread.’43This is the meaning of “by the sweat of your brow you shall eat bread” (Genesis 3:19). Rabbi Levi said: It would have been preferable for him had he remained with his original curse.44Had man’s diet been limited to plants, he would not have to toil so much to make bread.
“By the sweat of your brow you shall eat bread, until you return to the ground, for from it you were taken; for you are dust, and to dust you will return” (Genesis 3:19).
“By the sweat of your brow you shall eat bread” – this is one of five phenomena that are good omens for the ill.45They are indications that their health is taking a turn for the better. They are: A sneeze, perspiration, sleep, a dream, and a seminal emission. A sneeze, from where is it derived? As it is stated: “Its sneezes flash light” (Job 41:10). Perspiration, from where is it derived? As it is stated: “By the sweat of your brow you shall eat bread.” Sleep, from where is it derived? As it is stated: “I would sleep; then I would be relieved” (Job 3:13). A dream [ḥalom], as it is stated: “You will heal me [vataḥlimeni] and revive me” (Isaiah 38:16). A seminal emission, from where is it derived? As it is written: “He will see seed and live long” (Isaiah 53:10). The Rabbis of Caesarea say: A regular bowel movement as well. What is the source? “The wanderer [tzo’e]46This is expounded as tzo’a – excrement. will be quickly released [and he will not die]” (Isaiah 51:14). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Provided that “his bread will not be lacking” (Isaiah 51:14).47If after the bowel movement he is able to eat, it is a good omen.
“Until you return to the ground, for from it…” He said to him: That handful of dust from which you were created, is it not stolen in your hand?48You were created with a certain destiny, and you failed to live up to that destiny. As a thief, you must “return” the dust to its place.
“For you are dust, and to dust you will return” – Rabbi Shimon ben Yoḥai said: From here there is an allusion to the revival of the dead from the Torah. “For you are dust, and to dust you will go” is not written, but rather, “you will return.”
“And thorns [kotz] and thistles [dardar] it will grow for you.” Kotz – this is artichoke; dardar – this is cardoon.41Both plants have thorns on them. Some transpose it, kotz – this is cardoon; dardar – this is artichoke, as it is constituted of rows upon rows [darin darin].
“And you shall eat the vegetation of the field” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: [God said to him:] ‘Had you merited, it [the ground] would have caused all the trees of the Garden of Eden to grow for you. Now that you did not merit, “thorns and thistles it will grow for you.”’
Rabbi Neḥemya said: [God said:] ‘Had you merited, you would have taken plants from inside the Garden of Eden and tasted in them all the delicacies of the world. Now that you did not merit, “you shall eat the vegetation of the field.”’42Without experiencing any delectable taste.
Rabbi Yitzḥak said: It is regarding these generations [the present time] that it says: “and you shall eat the vegetation of the field,” when a person plucks from his field and eats it while it is still vegetation. When Adam the first man heard [this curse], his face began perspiring. He said: ‘What, am I to be tied to a trough like an animal?’ The Holy One blessed be He said: ‘Since your face perspired, you will eat bread.’43This is the meaning of “by the sweat of your brow you shall eat bread” (Genesis 3:19). Rabbi Levi said: It would have been preferable for him had he remained with his original curse.44Had man’s diet been limited to plants, he would not have to toil so much to make bread.
“By the sweat of your brow you shall eat bread, until you return to the ground, for from it you were taken; for you are dust, and to dust you will return” (Genesis 3:19).
“By the sweat of your brow you shall eat bread” – this is one of five phenomena that are good omens for the ill.45They are indications that their health is taking a turn for the better. They are: A sneeze, perspiration, sleep, a dream, and a seminal emission. A sneeze, from where is it derived? As it is stated: “Its sneezes flash light” (Job 41:10). Perspiration, from where is it derived? As it is stated: “By the sweat of your brow you shall eat bread.” Sleep, from where is it derived? As it is stated: “I would sleep; then I would be relieved” (Job 3:13). A dream [ḥalom], as it is stated: “You will heal me [vataḥlimeni] and revive me” (Isaiah 38:16). A seminal emission, from where is it derived? As it is written: “He will see seed and live long” (Isaiah 53:10). The Rabbis of Caesarea say: A regular bowel movement as well. What is the source? “The wanderer [tzo’e]46This is expounded as tzo’a – excrement. will be quickly released [and he will not die]” (Isaiah 51:14). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Provided that “his bread will not be lacking” (Isaiah 51:14).47If after the bowel movement he is able to eat, it is a good omen.
“Until you return to the ground, for from it…” He said to him: That handful of dust from which you were created, is it not stolen in your hand?48You were created with a certain destiny, and you failed to live up to that destiny. As a thief, you must “return” the dust to its place.
“For you are dust, and to dust you will return” – Rabbi Shimon ben Yoḥai said: From here there is an allusion to the revival of the dead from the Torah. “For you are dust, and to dust you will go” is not written, but rather, “you will return.”
Bereshit Rabbah
“These are the days of the years of Abraham’s life that he lived, one hundred and seventy-five years” (Genesis 25:7).
“Abraham expired and died at a good old age, aged and content, and he was gathered to his people” (Genesis 25:8).
“These are the days of the years of Abraham’s life.” It is written: “The Lord knows the days of the faultless; their legacy will last forever” (Psalms 37:18). “The Lord knows the days of the faultless” – this is Abraham, as it is stated: “Be faultless” (Genesis 17:1). “Their legacy will last forever” – “these are the days of the years of Abraham’s life,” as the Holy One blessed be He was fond of the years of the righteous and recorded them in the Torah, so the legacy of their days would be remembered forever – “at a good old age, aged and content.”
“[Abraham] expired” – Rabbi Yehuda bar Ilai said: The pious men of old would suffer from intestinal illness for ten or twenty days [before dying], which teaches you that sickness cleanses [the soul]. Rabbi Yehuda said: Anyone in whose regard “expiring” is stated, died of intestinal illness.
It is written: “Might and grandeur are her clothing, [and she rejoices at the final day]” (Proverbs 31:25) – the entire reward granted to the righteous is prepared for them in the future, and the Holy One blessed be He shows them the granting of the reward that he is destined to give them in the future while they are still in this world, and their souls are satisfied [with what they have seen], and they go to sleep, [i.e., expire peacefully].
Rabbi Elazar said: This is analogous to a feast that the king prepared. He invited the guests [beforehand] and showed them what they would be eating and drinking. Their souls were satisfied, and they went to sleep [with this feeling of satisfaction]. So, too, the Holy One blessed be He shows the righteous the granting of their reward that he is destined to give them in the future while they are still in this world, and they go to sleep, as it is stated: “For now, I would lie down and be silent. [I would sleep; then there would be rest for me]” (Job 3:13) – this shows that at the moment of the departure of the righteous [from this world], the Holy One blessed be He shows them the reward granted to them.
When Rabbi Abahu was dying, he was shown thirteen rivers of [precious] balsam oil. He asked: ‘Whose are these?’ They said to him: ‘Yours.’ He said: ‘These are for Abahu? “And I had said: For nothing I labored, I expended my strength for emptiness and futility; but indeed, my portion is from the Lord”’ (Isaiah 49:4).
Zavdi ben Levi, Rabbi Yehoshua ben Levi, and Rabbi Yosei ben Parta, the three of them recited these verses as they were dying. One of them said: “For this, everyone who is devoted to You should pray at the time of finding” (Psalms 32:6); “For our heart rejoices in Him…” (Psalms 33:21). Another said: “You prepare a table before me in the presence of my enemies” (Psalms 23:5); “But let all who take refuge in You rejoice” (Psalms 5:12). Another said: “For one day in Your courtyard is better than one thousand” (Psalms 84:11). The Rabbis say: “How great is the goodness You have in store for those who fear You” (Psalms 31:20). All this shows that at the moment of the departure of the righteous from the world, the Holy One blessed be He shows them the reward granted to them.
Ben Azai says: “Precious in the eyes of the Lord is the death of His devoted ones” (Psalms 116:15). When does the Holy One blessed be He show them the reward that is prepared for them?1When does He show them how precious they are in His eyes? It is adjacent to their death. That is what is written: “the death of His devoted ones.” That is why: “And she rejoices at the final day” (Proverbs 31:25).
What is the difference between the death of youths and the death of the elderly? Rabbi Yehuda said: A lamp, when it becomes extinguished on its own, [when the oil has run out,] it is good for it and good for the wick. But when it does not become extinguished on its own, [and there is still oil in it,] it is bad for it and bad for the wick. Rabbi Abahu said: A fig, when it is picked at its proper time, it is good for it and good for the fig tree.2This is why the Torah makes a point of writing that Abraham died “at a good old age, aged and content.” But when it is picked not at its proper time, it is bad for it and bad for the fig tree.3If a person dies in ripe old age, this is the natural course of things, but if he dies young, before his time, it is unnatural and detrimental to his soul, which was not able to reach its full potential.
Rabbi Ḥiyya the Great and his students – and some say it was Rabbi Akiva and his students, and others say it was Rabbi Yosei ben Ḥalafta and his students – had the routine that they would come early in the day and sit and study beneath a certain fig tree. The owner of the fig tree would come early each day and pick its fruit. They said: ‘Is he, perhaps, suspicious of us?’4Is that why he keeps coming by when we are here? What did they do? They changed their place. He went to them and said to them: ‘My masters, the one mitzva that you sat and afforded me, that you were sitting and studying beneath my fig tree, you have deprived me of it.’ They said to him: ‘We had said that perhaps you were suspicious of us.’ He reassured them and they returned to their place. What did he do? He woke up early in the morning, but he did not go to pick the fruit.5He refrained from picking the fruit while they were there, as he did not want to make them feel that he suspected them. The sun shone upon it [the tree] and they [the figs] became infested with worms. They said: ‘The owner of a fig tree knows when it is the proper time to harvest the fig tree, and he picks its fruits [at that specific time]. So, too, the Holy One blessed be He knows when it is the proper time for the righteous to depart from the world and he removes them [at that specific time].’ That is what is written: “My beloved descended to his garden, to the beds of fragrant plants, [to eat in the gardens, to pluck lilies]” (Song of Songs 6:2).6The Beloved One in Song of Songs refers to God. Plucking the lilies is a metaphor for removing the righteous from this world.
“At a good old age [beseiva]” – Reish Lakish said: There are three people in whose regard seiva is stated: Abraham, and it was beneficial for him; David,7I Chronicles 29:28. and it was beneficial for him; Gideon,8Judges 8:32. and it was not beneficial for him. Why? “Gideon crafted it into an ephod” (Judges 8:27) – for idol worship.
“Abraham expired and died at a good old age, aged and content, and he was gathered to his people” (Genesis 25:8).
“These are the days of the years of Abraham’s life.” It is written: “The Lord knows the days of the faultless; their legacy will last forever” (Psalms 37:18). “The Lord knows the days of the faultless” – this is Abraham, as it is stated: “Be faultless” (Genesis 17:1). “Their legacy will last forever” – “these are the days of the years of Abraham’s life,” as the Holy One blessed be He was fond of the years of the righteous and recorded them in the Torah, so the legacy of their days would be remembered forever – “at a good old age, aged and content.”
“[Abraham] expired” – Rabbi Yehuda bar Ilai said: The pious men of old would suffer from intestinal illness for ten or twenty days [before dying], which teaches you that sickness cleanses [the soul]. Rabbi Yehuda said: Anyone in whose regard “expiring” is stated, died of intestinal illness.
It is written: “Might and grandeur are her clothing, [and she rejoices at the final day]” (Proverbs 31:25) – the entire reward granted to the righteous is prepared for them in the future, and the Holy One blessed be He shows them the granting of the reward that he is destined to give them in the future while they are still in this world, and their souls are satisfied [with what they have seen], and they go to sleep, [i.e., expire peacefully].
Rabbi Elazar said: This is analogous to a feast that the king prepared. He invited the guests [beforehand] and showed them what they would be eating and drinking. Their souls were satisfied, and they went to sleep [with this feeling of satisfaction]. So, too, the Holy One blessed be He shows the righteous the granting of their reward that he is destined to give them in the future while they are still in this world, and they go to sleep, as it is stated: “For now, I would lie down and be silent. [I would sleep; then there would be rest for me]” (Job 3:13) – this shows that at the moment of the departure of the righteous [from this world], the Holy One blessed be He shows them the reward granted to them.
When Rabbi Abahu was dying, he was shown thirteen rivers of [precious] balsam oil. He asked: ‘Whose are these?’ They said to him: ‘Yours.’ He said: ‘These are for Abahu? “And I had said: For nothing I labored, I expended my strength for emptiness and futility; but indeed, my portion is from the Lord”’ (Isaiah 49:4).
Zavdi ben Levi, Rabbi Yehoshua ben Levi, and Rabbi Yosei ben Parta, the three of them recited these verses as they were dying. One of them said: “For this, everyone who is devoted to You should pray at the time of finding” (Psalms 32:6); “For our heart rejoices in Him…” (Psalms 33:21). Another said: “You prepare a table before me in the presence of my enemies” (Psalms 23:5); “But let all who take refuge in You rejoice” (Psalms 5:12). Another said: “For one day in Your courtyard is better than one thousand” (Psalms 84:11). The Rabbis say: “How great is the goodness You have in store for those who fear You” (Psalms 31:20). All this shows that at the moment of the departure of the righteous from the world, the Holy One blessed be He shows them the reward granted to them.
Ben Azai says: “Precious in the eyes of the Lord is the death of His devoted ones” (Psalms 116:15). When does the Holy One blessed be He show them the reward that is prepared for them?1When does He show them how precious they are in His eyes? It is adjacent to their death. That is what is written: “the death of His devoted ones.” That is why: “And she rejoices at the final day” (Proverbs 31:25).
What is the difference between the death of youths and the death of the elderly? Rabbi Yehuda said: A lamp, when it becomes extinguished on its own, [when the oil has run out,] it is good for it and good for the wick. But when it does not become extinguished on its own, [and there is still oil in it,] it is bad for it and bad for the wick. Rabbi Abahu said: A fig, when it is picked at its proper time, it is good for it and good for the fig tree.2This is why the Torah makes a point of writing that Abraham died “at a good old age, aged and content.” But when it is picked not at its proper time, it is bad for it and bad for the fig tree.3If a person dies in ripe old age, this is the natural course of things, but if he dies young, before his time, it is unnatural and detrimental to his soul, which was not able to reach its full potential.
Rabbi Ḥiyya the Great and his students – and some say it was Rabbi Akiva and his students, and others say it was Rabbi Yosei ben Ḥalafta and his students – had the routine that they would come early in the day and sit and study beneath a certain fig tree. The owner of the fig tree would come early each day and pick its fruit. They said: ‘Is he, perhaps, suspicious of us?’4Is that why he keeps coming by when we are here? What did they do? They changed their place. He went to them and said to them: ‘My masters, the one mitzva that you sat and afforded me, that you were sitting and studying beneath my fig tree, you have deprived me of it.’ They said to him: ‘We had said that perhaps you were suspicious of us.’ He reassured them and they returned to their place. What did he do? He woke up early in the morning, but he did not go to pick the fruit.5He refrained from picking the fruit while they were there, as he did not want to make them feel that he suspected them. The sun shone upon it [the tree] and they [the figs] became infested with worms. They said: ‘The owner of a fig tree knows when it is the proper time to harvest the fig tree, and he picks its fruits [at that specific time]. So, too, the Holy One blessed be He knows when it is the proper time for the righteous to depart from the world and he removes them [at that specific time].’ That is what is written: “My beloved descended to his garden, to the beds of fragrant plants, [to eat in the gardens, to pluck lilies]” (Song of Songs 6:2).6The Beloved One in Song of Songs refers to God. Plucking the lilies is a metaphor for removing the righteous from this world.
“At a good old age [beseiva]” – Reish Lakish said: There are three people in whose regard seiva is stated: Abraham, and it was beneficial for him; David,7I Chronicles 29:28. and it was beneficial for him; Gideon,8Judges 8:32. and it was not beneficial for him. Why? “Gideon crafted it into an ephod” (Judges 8:27) – for idol worship.