Midras Kejadian 7:8: Ein Yaakov (Glick Edition), Midrash Tehillim, Midrash Tanchuma & Bamidbar Rabbah

Pesachim (Fol. 3) R. Joshua b. Levi said: "A man should never bring forth from his mouth an unfit word, for the Scripture uses a circumlocution of eight [extra] letters in order to avoid an ugly word; for it is said (Gen. 4, 2) Of the clean beasts and of the beasts that are not clean." R. Papa said: "A circumlocution of nine letters is found in the Scripture; for it is said (Deu. 23, 11) If there be among thee, any man that is not clean." Rabina said: "Ten letters [is the circumlocution]; for in the same text there is also an extra letter, Vav." R. Acha b. Jacob said: "Sixteen extra letters are used [in order to avoid an unfit word], as it is said (I Sam. 20, 26) For he thought something hath befallen him, he is not clean, because he has not yet purified himself [in order to avoid the word impure]." At the academy of R. Ishmael, it was taught that a man should always speak in clean language, since the seat of a male zab the passage calls (Lev. 15, 9) saddle, and the seat of a female zab the passage calls (Ib.) sitting place. This principle is also supported by the following passage (Job 15, 5 ) So that thou choosest the language of the prudent. Also by another passage (Ib. 33, 3) And my lips utter knowledge clearly. Why does he cite all these passages [is not the first one sufficient]? You will perhaps say that this applies only to Biblical matters, but for Rabbinical matters any language might be used. Come, listen; it is said, So that thou choosest a language of the prudent. And if you will say that this applies only to Rabbinical matters, but for secular affairs, any language might be used. Come, Listen to this passage; And my lips utter knowledge clearly.

Another interpretation of “Blessed is the person” (Psalms 1:1) – This [relates to] that which is said in the verse: “Then King David came and sat before God [and he said, “What am I, Oh Sovereign God, and what is my family, that You have brought me thus far?” (2 Samuel 7:18). And so, Rabbi Chiya taught: “There is no sitting in the Temple courtyard except for the kings of the Davidic dynasty.” And Rabbi Ami said, in the name of Reish Lakish: “There is no sitting in the Temple courtyard except in the place designated for the kings of the Davidic dynasty.” And that’s why it says that, “David sat” (2 Samuel 7:18). Rav Huna said, in the name of Rabbi Yishmael, “Not so! There is no sitting above [in heaven], as it is stated, “I approached one of the [heavenly] attendants” (Daniel 7:16) [and the Aramaic word for “attendant” suggests that he was standing,] since [angels] do not have knees. As it is said, “Their legs were straight legs” (Ezekiel 1:7). And it is written, “Seraphs stood above him” (Isaiah 6:2). And it is written, “I will grant you walking among those who stand here” (Zechariah 3:7). Above there is no sitting, but David sits?!” Rabbi Ami said, “Even the kings of the house of David have no sitting. And what [does the verse mean when it says that] “he sat”? It means that he leaned himself.” And for whom was there sitting? You might suggest [that there was sitting for] the high priest. As it is said, “And Eli the priest sat upon a seat” (1 Samuel 1:9). If so [if there was only sitting for the high priest in the Tabernacle], what [does it mean when it says of David that] “he sat before the Lord” (2 Samuel 7:18)? It means that he placed himself in prayer [i.e., with such devotion that he could be described as dwelling/sitting within his prayer]. There [in 2 Samuel 7:18] we learn that the prohibition upon male Ammonite and Moabite [converts] is an eternal prohibition, but that their women are permitted [to convert] immediately: “Who am I, and who is my household, that you have brought me this far?” (2 Samuel 7:18). What is “this far”? Is it not enough that I [even managed] to come into the congregation [given my Moabite background], but that I became king? And “this far” [i.e., the Hebrew word הלום] refers only to a king, as it is said, “Behold the king comes” (1 Samuel 10:22) [and the word used for “king,” in that verse, is הלום איש]. “And this was yet small in Your eyes” (2 Samuel 7:19) — like a person who says to his fellow: “This is but a small thing in your presence.” “And You have spoken also of Your servant’s house for a great while to come” (2 Samuel 7:19) — [the fact that the future is described in terms of its being far away is an allusion to David’s feeling that] “I was far away [as a descendent of Moab], yet I have been brought near.” “And this is the Torah for mankind” (2 Samuel 7:19) — This is what you wrote in your Torah, “An Ammonite or Moabite shall not enter into the congregation of the Lord” (Deuteronomy 23:4). You wrote only about the men, but their women are permitted immediately. And [in 2 Samuel 7:19] the Torah is not described as the Torah of Abraham, Isaac, and Jacob, but the Torah of mankind. And who is the most praiseworthy of the prophets, and who is the most praiseworthy of the kings? The most praiseworthy of the prophets is Moses. The most praiseworthy of the kings is David. Moses took the Israelites out of Egypt. And David took Israel [out from under] the subjugation of [various] kingdoms. Moses made war with Sihon and Og. And David fought the wars of the Holy One, blessed be He, as it is said “for the wars of God, my master has fought” (1 Samuel 25:28). Moses was king over Israel and Judah as it is said, “And he was king in Yeshurun” (Deuteronomy 23:5). And David ruled over Israel and Judah. Moses split the sea for [the Israelites]. And David split the rivers for them, as it says, “He fought against Aram Naharayim” [which can be creatively translated, given the etymology of the various words, to mean, “He split mighty rivers”] (Psalms 60:2). Moses built an altar. And David built an altar. This one brought sacrifices, and that one brought sacrifices. Moses gave them five books of the Torah, and to correspond to them, David gave them the book of Psalms which contains five books: [the one which starts with] “Blessed is the person” (Psalms 1:1); [the one which starts with] “For the leader” (Psalms 42:1); [the one which starts with] “A psalm of Asaph” (Psalms 73:1); [the one that starts with] “A prayer of Moses” (Psalms 90:1); [and the one that begins] “Let those who have been redeemed say” (Psalms 107:2). Moses blessed the Israelites with the word “אשריך - you are blessed” (Deuteronomy 33:29), and David blessed [them] with [the word] אשרי [which begins the book of Psalms in Psalms 1:1]. “All my words are just. None of them are perverse or crooked” (Proverbs 8:8). There is neither pedantry nor deviation within them. We find that Scripture deviates two or three letters rather than to utter an ugly thing. As it is said, “from the pure animal, and from the animal which isn’t pure” (Genesis 7:8). Rabbi Yudan ben Rabbi Menasia said, “even when [it describes the properties of unkosher animals, the Torah prefers] to start with the pure [attributes that it might have. For example, the Torah] doesn’t say, “the Camel [is unkosher], because it doesn’t have split hooves;” instead [it opens by telling us that despite the fact that it] “chews the cud” [it isn’t kosher, because it doesn’t have split hooves] (Leviticus 11:4). [Likewise, the Torah] doesn’t say, “And the pig [isn't kosher], because it doesn’t chew the cud;” instead [it opens by telling us that despite the fact that it] “has split hooves” [it isn’t kosher, because it doesn’t chew the cud] (Leviticus 11:7). David said, even the Holy One, blessed be He, has testified about me, and said: “God will search for a more like-hearted person” (1 Samuel 13:14). He likened his name to his creator. Just as his creator doesn’t utter anything unsightly, the same could be said of David. He could have said, “Cursed is the person who walks in the company of the wicked,” or “Blessed is the person that walks in the company of the righteous.” But he said, “[blessed is the person] who doesn’t walk..." (Psalms 1:1). You could say a similar thing, [given the following verse:] “[Even if] Moses and Samuel [were to] intercede [with me...]” (Jeremiah 15:1). You find that everything that is written about one [i.e. Moses] is written about the other [i.e. Samuel]. This one was a Levi, and that one was a Levi. This one built an altar and that one built an altar. This one brought sacrifices, and that one brought sacrifices. This one was king, and that one was king. And so, it is said, “a prophet from among your brethren will arise like me” (Deuteronomy 18:15). And thus, you find [what we’ve just seen in the book of] Jeremiah [that Moses and Samuel are compared]. That which is written about this one [i.e. Moses] is written about that one [i.e. Samuel]. And a similar thing could be said about David and Solomon. That which is written about this one is written about that one. Rabbi Yuden says that this Psalm [i.e., the first one] is more praiseworthy than all of the others.

(Numb. 19:2:) “This is the statute of the Torah.” R. Tanhum bar Hanila'i opened [his discourse] (with Ps. 12:7), “The sayings of the Lord are pure sayings.”³⁶Lev. R. 26:1; PRK 4:2; PR 14:4. Are the sayings of the Lord [true] sayings, but the sayings of flesh and blood not [true] sayings? Now by universal custom, when a king of flesh and blood enters a province, the inhabitants of the province praise³⁷Rt.: QLS. Cf. Gk.: kalos (“beautiful”). him; and their praise is pleasing to him. He says to them, “Tomorrow I am building bath houses³⁸Dimosa’ot: The translation derives its meaning from the Gk. demosia (“public buildings”), but Jastrow, s.v., demosia, understands the plural of this word more specifically to mean “public baths”, a meaning that well fits this context. for you, and I am building baths for you and I am bringing in a water carrier for you.” [Then] he goes to sleep and never gets up. Where is he [now], and where are his promises (literally, statements)? The Holy One, blessed be He, however, is not like this. Rather the statement of God is true, as (in Jer. 10:10), “He is a living God and an everlasting King.” R. Joshua ben Levi said, “We find that the Torah has twisted two or three words in the Torah, so as not to bring forth something unclean from His (i.e., the Holy One, blessed be He's) mouth.³⁹In addition to the parallels for the last section, see Gen. R. 32:4; also cf. M. Pss. 12:5; also Pes. 3b. Thus it is stated (in Gen. 7:2), ‘From the clean beast and from the beast which is not clean.’ So it is not written, ‘of the unclean beast.’" R. Judan said, “When He came to introduce the signs of an unclean beast, He only began with the signs of purity. It is not written here (in Lev. 11:4), ‘the camel, because it does not have a cloven hoof,’ but “[the camel] because it chews its cud [but does not have a cloven hoof].’ It is not written here (in Lev. 11:6), ‘The hare, because it does not have a hoof,’ but ‘[The hare], because it chews its cud [but does not have a cloven hoof].’ It is not written (in Lev. 11:7), ‘The pig, because it does not chew its cud,’ but ‘[the pig], because it has a cloven hoof [and is cleft footed, but does not chew its cud].’” R. Joshua of Sikhnin said in the name of R. Levi, “The infants who lived in the days of David, [even] before they had a gotten a taste of sin, knew how to interpret the Torah with forty-nine reasons for declaring an object unclean and forty-nine reasons for declaring an object clean.⁴⁰Lev. R. 26:2; Numb. R. 19:2; Cant. R. 2:4:1; PRK 4:2; PR 14:10; 21:10; M. Pss. 7:7; 12:4; cf. PR 14:6; see also below. So David prayed for them and said (in Ps. 12:8), ‘You, O Lord, will keep them; You will guard each [of them] from this generation unto eternity.’ (ibid.:) ‘You, O Lord, will keep them,’ [i.e.,] watch over their instruction in their hearts; (ibid., cont.) ‘You will guard each [of them from this generation unto eternity],’ from the generation which is worthy of destruction. But after all this praise, they went out to war and fell, because there were slanderers⁴¹Lat.: delatores (“informers”). among them. This is what David says (in Ps. 57:5), ‘My soul is in the midst of lions, I lie down among those who are aflame, men whose teeth are spears and darts, and whose tongues are a sharp sword.’ (ibid.:) ‘My soul is in the midst of lions,’ these are Abner and Amasa, who were lions with the Torah⁴²Although lions, they did not support David when they should have. See Ps. 17:12.; (ibid., cont.) ‘I lie down among those who are aflame,’ these are Doeg and Ahithophel, who were aflame to slander [David]⁴³On Doeg, see I Sam. 22:8-10; Ps. 52:1. On Ahithophel, see II Sam. 17:1-23.; (ibid., cont.) ‘men whose teeth are spears and darts,’ these are the people of Keilah, of whom it is stated (in I Sam. 23:12), ‘Will the people of Keilah surrender me?’ (Ps. 57:5, cont.:) ‘And whose tongue is a sharp sword,’ these are the Ziphites, of whom it is stated (in Ps. 54:2), ‘When the Ziphites came and said to Saul, “Is not David hiding among us […]?”’ At that time David said (in Ps. 57:6), ‘”Be exalted, O God, above the heavens,” remove your Divine Presence from among them.’ The generation of Ahab, however, were all worshipers of idols; yet because there were no slanderers among them, they went out to war and won.⁴⁴Deut. R. 5:10; cf. Meg. 11a, according to which Ahab was one of three who ruled over the whole world. The other two were Ahasuerus and Nebuchadnezzar. That [freedom from informers] is what [enabled] Obadiah to say to Elijah (in I Kings 18:13), ‘Has it not been told to my lord what I did [when Jezebel slew the prophets, how I hid a hundred prophets of the Lord …, and provided them with bread and water?’ If bread [is mentioned], why [mention] water? Simply because it was more difficult to bring them the water than the bread.⁴⁵Because of the drought, the greater difficulty in obtaining water would advertise what he was doing. And yet Elijah made his proclamation⁴⁶Rt.: KRZ; see Gk.: keryssein. on Mount Carmel and said (in vs. 22), ‘I am the only prophet of the Lord left,’ and [even though] all the people knew [about Obadiah’s prophets], they did not expose it to the king.” R. Samuel b. R. Nahman said, “They said to the serpent, ‘Why is it that you are found among the fences?’ It said to them, ‘I made a breach in the fence of the world.’⁴⁷I.e., brought sin into the world. They said to it, ‘Why is it that you move along with your tongue slavering?’⁴⁸See also yPe’ah 1:1 (16ab); cf. ‘Arakh. 15b. It said to them, ‘That [tongue] caused me [to make the breach].’ They said to it, ‘Why is it that, when all the [other] animals bite, they do not kill; but when you bite, you do kill?’ It said to them (in Eccl. 10:11), ‘”If a snake bites without being under a spell, the owner of the tongue (i.e., one able to charm the snake) has no advantage.” Is it possible for me to do anything without me being told from on High?’ ‘Then why is it that, when you bite one limb, all the limbs feel [the pain]?’ It said to them, ‘Are you asking me? Ask a slandering informer,⁴⁹Literally: “Master of the tongue.” the one who [remains] here and [yet] slays in Rome.’” Why is the slandering informer named a "third?”⁵⁰See Targum Pseudo-Jonathan on Lev. 19:16. The targumist translates rakhil, which came to be interpreted as “slanderer” or “informer,” with lishan telita’e (“triple tongue”). Because [such a slanderer] kills three people: the one who speaks it, the one who accepts it, and the one about whom it is spoken.⁵¹Also ‘Arakh. 15b; M. Pss. 12:2. In the days of Saul it killed four: Doeg, who spoke it⁵²I Sam 22:9-10 and II Sam. 1:15, as interpreted by Rashi on II Sam. 1:2.; Saul, who received it⁵³See Rashi on II Sam. 1:9, who knows a midrash, according to which Saul was slain for slaying the priests of Nob.; Ahimelech, about whom it was spoken⁵⁴In I Sam. 22:16-19.; and Abner ben Ner. Now why was Abner ben Ner slain? Joshua ben Levi said, “[He was slain] because he had his [own] name precede the name of David. This is what is written (in II Sam. 3:12), ‘Then Abner sent messengers unto David where he was, saying, “To whom does the land belong?”’ [In the message] he wrote, ‘From Abner to David.’”⁵⁵Instead of “to David from Abner.” R. Simeon ben Laqish said, “[He was slain] because he made the blood of young men [a matter of] amusement (rt.: shq), as stated (in II Sam. 2:14), ‘Please let the young men arise and play (rt.: shq) before us.’” Our masters have said, “[He was slain] because he did [not] wait for Saul to be reconciled⁵⁶Rt.: PYS. Cf. the Gk. noun, peisis, which designates the softer feelings. with David, where it is stated (in I Sam. 24:12, with David addressing Saul), ‘See, my father, see the corner of your cloak in my hand; for when I cut off the corner of your cloak, I did not kill you].’ [Saul] said to him, ‘Abner, what do you want [to understand] from the cloak? You said, “It was caught on a thorn.”’ When [David] came toward wagons around the camp, he said to him (in I Sam. 26:14), ‘“Abner, will you not answer?’ As for the corner of the cloak, you said was caught on a thorn. Were [the] spear and [the] water jar (of I Sam. 26:11) caught on a thorn?’” There are also some who say, “[Abner was slain] because he had the power to protest about Nob, the city of priests, but did not protest.”