כֹּ֠ל אֲשֶׁ֨ר תִּמְצָ֧א יָֽדְךָ֛ לַעֲשׂ֥וֹת בְּכֹחֲךָ֖ עֲשֵׂ֑ה כִּי֩ אֵ֨ין מַעֲשֶׂ֤ה וְחֶשְׁבּוֹן֙ וְדַ֣עַת וְחָכְמָ֔ה בִּשְׁא֕וֹל אֲשֶׁ֥ר אַתָּ֖ה הֹלֵ֥ךְ שָֽׁמָּה׃ (ס)
Segala sesuatu yang dapat dikerjakan tanganmu, kerjakanlah dengan sekuat tenagamu, sebab tidak ada perbuatan, perhitungan, pengetahuan, ataupun hikmat di dunia orang mati, ke mana engkau sedang menuju.
Bamidbar Rabbah
Another matter: “A man’s sacred items shall be his” – that is what is written: “Happy are all who fear the Lord, who follow His ways” (Psalms 128:1). It does not say: “Happy are Israelites, happy are priests, happy are Levites,” but rather, “happy are all who fear the Lord.” These are the proselytes who fear the Lord, as they are included in “happy,” just as it is stated regarding Israel: “Happy are you, Israel” (Deuteronomy 33:29). That is why it is stated in their regard: “Happy are all who fear the Lord.” Regarding which proselyte is “happy” stated? It is regarding a proselyte who is a righteous proselyte, but not those Samaritans, in whose regard it is written: “They would fear the Lord and worship their gods” (II Kings 17:33). Rather, it is regarding a proselyte who fears the Holy One blessed be He and follows the ways of the Holy One blessed be He. That is what is written: “Who follow His ways.”
“When you eat of the labor of your hands” (Psalms 128:2) – this is the proselyte, as he does not have the merit of ancestry. So he will not say: Woe is me, as I do not have the merit of ancestry, for all the good deeds that I will amass, I will have reward only in this world. That is why the verse makes known to the proselytes that based on his own merit, he will eat in this world and in the World to Come. That is what is written: “When you eat of the labor [yegia] of your hands” – these are the good deeds in which one toiled [yage’a] in this world, just as it says: “There those whose strength is sapped [yegi’ei] will rest” (Job 3:17). And it says: “Everything that you are capable of doing with your strength, do, [as there is no action, scheme, knowledge, or wisdom in the grave, where you are going]” Ecclesiastes 9:10). What is his reward? “You are happy and it is good for you” (Psalms 128:2). “You are happy” – in this world; and “it is good for you” – in the World to Come.
“Your wife is like a fruitful vine” (Psalms 128:3) – even though his wife converted with him and is not of the daughters of Israel, she is like the daughters of Israel. That is what is written: “Like a fruitful vine” – this is Israel, as it is stated: “You transported a vine from Egypt.” (Psalms 80:9). “Fruitful” – as it bears fruit and is not like a fruitless vine, as she will be privileged to bear children.
“At the side of your house” (Psalms 128:3) – when she conducts herself in accordance with the precepts of Jewish women, when she is modest, she merits that sons who are masters of Bible, masters of Mishna, and masters of good deeds will emerge from her. That is what is written: “Your children, like olive saplings” (Psalms 128:3). Just as this olive tree has olives for eating, olives for drying, and olives for oil, and its oil lights better than all the oils, and it does not have falling leaves, neither in the summer nor in the rainy season, so come the offspring of the proselytes; some of them are masters of Bible, some of them masters of Mishna, some masters of business, some are wise, some are understanding, some have knowledge of matters regarding the proper time,51Namely, knowledge regarding the Jewish calendar. and they have offspring who exist forever. “Around your table” (Psalms 128:3) – that your merit will stand for your children, as from your table, your offspring will merit great virtues.
“Indeed, so shall a man who fears the Lord be blessed” (Psalms 128:4) – as we find regarding Abraham and Sarah, who were proselytes, and Abraham was one who feared the Lord, he was blessed in this manner. So, all the proselytes who conduct themselves in accordance with their conduct will be blessed.
“May the Lord bless you from Zion” (Psalms 128:5) – it teaches that the Holy One blessed be He blesses them from the place that He blesses Israel. From where is it derived that the blessings emanate from Jerusalem? It is as it is stated: “Like the dew of Hermon descending upon the mountains of Zion, [for there the Lord commanded the blessing of life, for eternity]” (Psalms 133:3), and it says: “May the Lord bless you from Zion. May you see the prosperity of Jerusalem all the days of your life" (Psalms 128:5) – that they will merit to see the prosperity of Jerusalem in the future.
“May you see the children of your children. Peace upon Israel” (Psalms 128:6) – is it because the proselyte will see children of his children that peace will come upon Israel? Rather, the verse is speaking of a righteous proselyte, who merits to marry his daughter to a priest, and he merits that her sons, his grandsons, will stand as priests who bless Israel and say: “[The Lord] shall bless you.… the Lord shall shine.… the Lord shall lift…[and grant you peace]” (Numbers 6:24–26). That is why it is stated: “Peace upon Israel.” Just as we found regarding Raḥav the harlot, because she took the spies into her home and extricated them, the Holy One blessed be He ascribed to her as though she had performed it with Him and He gave her reward to her. As the verse says: The woman took the two men [and hid him]” (Joshua 2:4). It is not written here, “and hid them,” but rather “and hid him.” What reward did she receive? It is that her daughters married into the priesthood and bore children who stood and served atop the altar, and would enter the Temple and bless Israel with the ineffable name. These were Barukh son of Neriya, Seraya son of Maḥseya, Jeremiah son of Ḥilkiya, and Ḥanamel ben Shalum. We learned that the verse is speaking only of righteous proselytes. That is why it is stated: “May you see the children of your children. Peace upon Israel.”
Likewise, Moses alluded to this in the Torah, as after the portion of robbery from a proselyte, it is written: “A man’s sacred items shall be his,” saying that a proselyte who converts for the sake of Heaven merits that sons will emerge from his children that the sacred items will be theirs.
Likewise it says: “He loves the proselyte, to give him bread and garment” (Deuteronomy 10:18) – Aquila the proselyte entered before Rabbi Eliezer. He said to him: ‘Is all the affection of the proselyte: “He loves the proselyte, to give him bread and garment”?’ He said to him: ‘Is it insignificant in your eyes? A matter regarding which that elder deliberated: “And He will give me bread to eat and a garment to wear” (Genesis 28:20), and this one comes and He extends it to him with a reed.’52Rabbi Eliezer reprimanded him for failing to appreciate receiving something that Jacob struggled for.
He entered before Rabbi Yehoshua, and he began comforting him with his words. “Bread” – this is Torah, as it is stated: “Come, partake of my bread” (Proverbs 9:5). “And garment” – this is the cloak of the Sages. If a person merits Torah, he merits mitzvot. Moreover, they marry their daughters into the priesthood, and their grandchildren will sacrifice offerings atop the altar. “Bread” – this is the showbread; “and garment” – these are the vestments of the High Priest. That is in the Temple. How does this manifest in the outlying areas? “Bread” – this is ḥalla; “and garment” – this is the first shearing. That is why it is stated: “A man’s sacred items shall be his,” in the portion of the proselyte.
“When you eat of the labor of your hands” (Psalms 128:2) – this is the proselyte, as he does not have the merit of ancestry. So he will not say: Woe is me, as I do not have the merit of ancestry, for all the good deeds that I will amass, I will have reward only in this world. That is why the verse makes known to the proselytes that based on his own merit, he will eat in this world and in the World to Come. That is what is written: “When you eat of the labor [yegia] of your hands” – these are the good deeds in which one toiled [yage’a] in this world, just as it says: “There those whose strength is sapped [yegi’ei] will rest” (Job 3:17). And it says: “Everything that you are capable of doing with your strength, do, [as there is no action, scheme, knowledge, or wisdom in the grave, where you are going]” Ecclesiastes 9:10). What is his reward? “You are happy and it is good for you” (Psalms 128:2). “You are happy” – in this world; and “it is good for you” – in the World to Come.
“Your wife is like a fruitful vine” (Psalms 128:3) – even though his wife converted with him and is not of the daughters of Israel, she is like the daughters of Israel. That is what is written: “Like a fruitful vine” – this is Israel, as it is stated: “You transported a vine from Egypt.” (Psalms 80:9). “Fruitful” – as it bears fruit and is not like a fruitless vine, as she will be privileged to bear children.
“At the side of your house” (Psalms 128:3) – when she conducts herself in accordance with the precepts of Jewish women, when she is modest, she merits that sons who are masters of Bible, masters of Mishna, and masters of good deeds will emerge from her. That is what is written: “Your children, like olive saplings” (Psalms 128:3). Just as this olive tree has olives for eating, olives for drying, and olives for oil, and its oil lights better than all the oils, and it does not have falling leaves, neither in the summer nor in the rainy season, so come the offspring of the proselytes; some of them are masters of Bible, some of them masters of Mishna, some masters of business, some are wise, some are understanding, some have knowledge of matters regarding the proper time,51Namely, knowledge regarding the Jewish calendar. and they have offspring who exist forever. “Around your table” (Psalms 128:3) – that your merit will stand for your children, as from your table, your offspring will merit great virtues.
“Indeed, so shall a man who fears the Lord be blessed” (Psalms 128:4) – as we find regarding Abraham and Sarah, who were proselytes, and Abraham was one who feared the Lord, he was blessed in this manner. So, all the proselytes who conduct themselves in accordance with their conduct will be blessed.
“May the Lord bless you from Zion” (Psalms 128:5) – it teaches that the Holy One blessed be He blesses them from the place that He blesses Israel. From where is it derived that the blessings emanate from Jerusalem? It is as it is stated: “Like the dew of Hermon descending upon the mountains of Zion, [for there the Lord commanded the blessing of life, for eternity]” (Psalms 133:3), and it says: “May the Lord bless you from Zion. May you see the prosperity of Jerusalem all the days of your life" (Psalms 128:5) – that they will merit to see the prosperity of Jerusalem in the future.
“May you see the children of your children. Peace upon Israel” (Psalms 128:6) – is it because the proselyte will see children of his children that peace will come upon Israel? Rather, the verse is speaking of a righteous proselyte, who merits to marry his daughter to a priest, and he merits that her sons, his grandsons, will stand as priests who bless Israel and say: “[The Lord] shall bless you.… the Lord shall shine.… the Lord shall lift…[and grant you peace]” (Numbers 6:24–26). That is why it is stated: “Peace upon Israel.” Just as we found regarding Raḥav the harlot, because she took the spies into her home and extricated them, the Holy One blessed be He ascribed to her as though she had performed it with Him and He gave her reward to her. As the verse says: The woman took the two men [and hid him]” (Joshua 2:4). It is not written here, “and hid them,” but rather “and hid him.” What reward did she receive? It is that her daughters married into the priesthood and bore children who stood and served atop the altar, and would enter the Temple and bless Israel with the ineffable name. These were Barukh son of Neriya, Seraya son of Maḥseya, Jeremiah son of Ḥilkiya, and Ḥanamel ben Shalum. We learned that the verse is speaking only of righteous proselytes. That is why it is stated: “May you see the children of your children. Peace upon Israel.”
Likewise, Moses alluded to this in the Torah, as after the portion of robbery from a proselyte, it is written: “A man’s sacred items shall be his,” saying that a proselyte who converts for the sake of Heaven merits that sons will emerge from his children that the sacred items will be theirs.
Likewise it says: “He loves the proselyte, to give him bread and garment” (Deuteronomy 10:18) – Aquila the proselyte entered before Rabbi Eliezer. He said to him: ‘Is all the affection of the proselyte: “He loves the proselyte, to give him bread and garment”?’ He said to him: ‘Is it insignificant in your eyes? A matter regarding which that elder deliberated: “And He will give me bread to eat and a garment to wear” (Genesis 28:20), and this one comes and He extends it to him with a reed.’52Rabbi Eliezer reprimanded him for failing to appreciate receiving something that Jacob struggled for.
He entered before Rabbi Yehoshua, and he began comforting him with his words. “Bread” – this is Torah, as it is stated: “Come, partake of my bread” (Proverbs 9:5). “And garment” – this is the cloak of the Sages. If a person merits Torah, he merits mitzvot. Moreover, they marry their daughters into the priesthood, and their grandchildren will sacrifice offerings atop the altar. “Bread” – this is the showbread; “and garment” – these are the vestments of the High Priest. That is in the Temple. How does this manifest in the outlying areas? “Bread” – this is ḥalla; “and garment” – this is the first shearing. That is why it is stated: “A man’s sacred items shall be his,” in the portion of the proselyte.
Pirkei DeRabbi Eliezer
The two companions spake before the Holy One, blessed be He: Sovereign of all the universe ! There is before Thee respect for certain persons. This one was plundering with us on the mountains, and he is in the treasury of the living, whilst the other men are in the lowest Sheol. He said to them: This one repented in his lifetime, but ye have not repented. They said to Him: Give us the opportunity, and we will repent very sincerely. He said to them: Repentance is only possible until one's death.
Midrash Tehillim
"Hallelujah, my soul, etc." Jeremiah said (Jeremiah 20:13), "Sing to the Lord, praise the Lord." Why? Because He saved the soul of the poor from the hand of evildoers. When God sends the wicked to Gehenna and saves the righteous, they praise Him, and they give Him praise that never leaves the poor. It is also said (Isaiah 57:19), "I create the praise of the lips." Not only I myself, but "Let all flesh bless His holy name." Therefore we say, "I will praise the Lord in my life; I will sing to my God as long as I exist." Solomon said (Ecclesiastes 9:12), "For man also does not know his time." If one does not praise while he is alive, when will he praise? Not when he dies, as it is said (Psalm 115:17), "The dead do not praise the Lord." And it is written (Psalm 6:6), "In death there is no memory of You." And who will praise You? But we will bless the Lord, "He who is alive, He who will praise You," not in Sheol. And it is said (Ecclesiastes 9:10), "For there is no work, nor knowledge, nor wisdom in Sheol." Therefore we say, "I will praise the Lord in my life," etc. Thus David said, "Do not trust in princes, in mortal man, in whom there is no salvation" (Psalm 146:3). A person should not say, "Ishmael can say, 'Abraham is my father, and he will save me,' or Esau can say, 'Jacob was righteous, and he will save me, and I will escape through his merit.'" As it is said (Psalm 49:8), "No man can redeem the life of another." No one's brother can redeem him. If a person does not do good in this world, he cannot rely on the deeds of his ancestors. Therefore it is said, "Do not trust in princes." On what should you rely? On your own deeds. As it is said (Proverbs 9:12), "If you are wise, you are wise for yourself, and if you scoff, you alone will bear it." Similarly, it is said (Proverbs 16:26), "A laborer's appetite works for him; his hunger urges him on." A person cannot eat from his father's actions in the future, but rather each person eats from their own actions, as it is said (Ecclesiastes 6:7), "All man's labor is for his mouth," and (ibid. 3:22), "So I saw that there is nothing better for a man than to enjoy his work." A person has no share except in their toil, as it is said (Psalm 128:2), "When you eat the toil of your hands, you are praiseworthy, and it is well with you." Therefore, it is said, "Do not rely on princes."