Midrash su I Samuele 23:78

(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.”

(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.”

(Fol. 45a) R. Juda, in the name of Rab, said: "If heathens besieged a town inhabited by Israel, the latter were not permitted to meet them with war implements on the Sabbath." We have also a Baraitha to the same effect: "If idolaters besieged," etc. In what case do these words apply? When the enemy came because of monetary matters; but if their coming involve human lives, they should be met [even on the Sabbath] with implements of war. If the enemy invaded towns near the boundary [of Palestine] they should be met with implements of war [on the Sabbath] even if the invasion does not involve danger of life, but involves the robbery of even such a common article as straw." R. Joseph b. Minyumi said in the name of R. Nachman: "Babylon is considered [in respect to meeting an invasion with war implements on the Sabbath] as a city near the boundary." This refers only to Neharde'a. R. Dostai of Biri expounded: "What is meant by the passage (I Sam. 23, 1.) Then they told David, saying. 'Behold, the Philistines are fighting against Ke'ilah, and they are plundering the threshing-floors'? We are taught that Ke'ilah was a city situated near the boundary and the invaders came solely for the purpose of seizing straw and hay, as it is written They are plundering the threshing-floors; it is also written (Ib. ib. 2.) Thereupon David asked counsel of the Lord, saying, 'Shall I go and smite among these Philistines?' And the Lord said unto David, 'Go and smite among the Philistines and deliver Ke'ilah.' Now, what did David ask of the Lord? Shall we assume that he asked whether he was permitted to go out against the Philistines or not? This should have been asked of the court tribunal, at that time sitting in Ramathi and of which Samuel [the prophet] was the head. We must therefore conclude that he asked of the Lord whether he would succeed or not. This conclusion can also be proved from [the reply given them] which is written there, Go and smite among the Philistines and deliver Ke'ilah. [This indicates that the Lord meant to secure David's success.] The conclusion is therefore accepted.

[(Ps. 12:7 [61], cont:) REFINED SEVENFOLD.] 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.⁵⁰Tanh, Numb. 6:4, cont.; Lev. 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, Numb. 6:18. So David prayed for them and said (in Ps. 12:8 [7]): 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. Moreover, after all this glory, they went out to war and fell, [because there were slanderers⁵¹Lat.: delatores (“informers”). among them.] This is what David says (in Ps. 57:5 [4]): MY SOUL IS IN THE MIDST OF LIONS, I LIE DOWN AMONG THOSE WHO ARE AFLAME, THE CHILDREN OF ADAM WHOSE TEETH ARE SPEARS AND DARTS, AND WHOSE TONGUE IS A SHARP SWORD. (ibid.:) MY SOUL IS IN THE MIDST OF LIONS. These are Abner and Amasa, who were lions in the Torah.⁵²Although 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>.⁵³On Doeg, see I Sam. 22:8-10; Ps. 52:1. On Ahithophel, see II Sam. 17:1-23. (Ibid., cont.:) THE CHILDREN OF ADAM 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 [4], cont.:) AND WHOSE TONGUE IS A SHARP SWORD. These are the Ziphites, of whom it is stated (in Ps. 54:2 [1]): WHEN THE ZIPHITES CAME AND SAID TO SAUL: IS NOT DAVID HIDING AMONG US <…>? At that time David said (in Ps. 57:6 [5]): 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.⁵⁴Deut. 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.⁵⁵Because of the drought, the greater difficulty in obtaining water would advertise what he was doing. Even though Elijah made his proclamation⁵⁶Rt.: 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 it, they did not expose⁵⁷Rt.: PRSM; see Gk.: parresiazesthai (“to speak freely”). him to the king.

[(Ps. 12:7 [61], cont:) REFINED SEVENFOLD.] 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.⁵⁰Tanh, Numb. 6:4, cont.; Lev. 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, Numb. 6:18. So David prayed for them and said (in Ps. 12:8 [7]): 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. Moreover, after all this glory, they went out to war and fell, [because there were slanderers⁵¹Lat.: delatores (“informers”). among them.] This is what David says (in Ps. 57:5 [4]): MY SOUL IS IN THE MIDST OF LIONS, I LIE DOWN AMONG THOSE WHO ARE AFLAME, THE CHILDREN OF ADAM WHOSE TEETH ARE SPEARS AND DARTS, AND WHOSE TONGUE IS A SHARP SWORD. (ibid.:) MY SOUL IS IN THE MIDST OF LIONS. These are Abner and Amasa, who were lions in the Torah.⁵²Although 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>.⁵³On Doeg, see I Sam. 22:8-10; Ps. 52:1. On Ahithophel, see II Sam. 17:1-23. (Ibid., cont.:) THE CHILDREN OF ADAM 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 [4], cont.:) AND WHOSE TONGUE IS A SHARP SWORD. These are the Ziphites, of whom it is stated (in Ps. 54:2 [1]): WHEN THE ZIPHITES CAME AND SAID TO SAUL: IS NOT DAVID HIDING AMONG US <…>? At that time David said (in Ps. 57:6 [5]): 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.⁵⁴Deut. 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.⁵⁵Because of the drought, the greater difficulty in obtaining water would advertise what he was doing. Even though Elijah made his proclamation⁵⁶Rt.: 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 it, they did not expose⁵⁷Rt.: PRSM; see Gk.: parresiazesthai (“to speak freely”). him to the king.

Rabbi then sent [a message to the widow] saying that he would like to marry her, and she answered: "Shall a vessel that has been used for a sacred purpose be used for an ordinary purpose?" In Palestine they quote this: "Where the owner of the arms (warrior) hangs up his battle axe, should the shepherd, Kulba, hang up his bag?" Rabbi sent to her: "Let it be granted that he was greater than I in wisdom, but was he also greater than I in meritorious deeds?" And she answered: "You admit, then, that he was greater in wisdom than you, of which I was unaware. I am, however, aware that in meritorious deeds he was greater than you, for he submitted [with his good will] to sufferings." Whence is it known that R. Elazar was greater in wisdom than Rabbi? When Rabban Simon b. Gamaliel and R. Joshua b. Karcha were sitting in the college on benches, before whom R. Elazar and Rabbi were sitting on the floor while discussing Halachic questions, the sages remarked: "We are drinking the water of these two young men (i.e., enjoy their study) and we let them sit on the floor!" They prepared benches for them, and they ascended them. Rabban Simon b. Gamaliel then said to the sages: "I possess only one little dove (only one son), and you want me to lose it, [lest an evil eye affect him]." And they caused him to descend to his former seat on the floor. R. Joshua b. Karcha then said: "Is it right that he (Rabbi) who has a father, shall live, and he (R. Elazar) who has not, shall die?" They therefore caused R. Elazar b. R. Simon also to take his former seat on the floor. R. Elazar felt discouraged, saying: "They compare me to him (Rabbi)." Up to that time whenever Rabbi said anything, R. Elazar would support him; but from that time on, when Rabbi used to say, "I have an objection," R. Elazar b. Simon would say to him, "You mean to object to this and this; here is the answer to your objection. Now, you are surrounding us with a number of objections which are of no value." Rabbi felt discouraged and came to complain before his father, who answered: "My son, you should not be angry, for he (Elazar) is a lion, the son of a lion, and you are a lion, the son of a fox." And to this Rabbi referred when he said [elsewhere]: "There were three humble men, my father (Fol. 85), the children of Bathyra, and Jonathan, the son of Saul. My father (Rabban Simon b. Gamaliel), as said above; the Beni Bathyra, as it is said that they themselves have made him the chief and elevated him to the post of Nassi, which they were occupying; and Jonathan b. Saul, as he said unto David (I Sam. 23, 17) And thou will he king over Israel, and I will benext unto thee. But perhaps Jonathan b. Saul said so because he had seen that the whole world was sympathizing with David; and also the Beni Bathrya, because they could not answer the questions submitted to them; but as to Rabban Simon b. Gamaliel, he was certainly one of the humblest men of the world. Rabbi then said: "I see that sufferings are favored." And he submitted himself to suffering for thirteen years, six of them with a stone in the bladder, and seven of them with scurvy. The steward of Rabbi's house was wealthier than King Sabur. When he used to feed the animals of Rabbi, the voices of the animals were heard for three miles. He used to do this at the time when Rabbi was entering the privy, and the sound of his cry [in pain] drowned their (the beasts') voices, so that even the sailors on the seaboard heard him. Nevertheless, the afflictions of R. Elazar b. R. Simon were of more value than Rabbi's for, while R. Elazar b. R. Simon submitted himself to them out of love, and they left him for the same reason; those of Rabbi's came as the cause of an incident, and left him through an incident. They came as the cause of an incident, as follows: There was a calf which was about to be taken to the slaughter, and it ran away and put its head under the garment of Rabbi and cried. "Go," Rabbi remarked to her, "because you are created for this purpose." It was then said [in Heaven]: "Since he had no mercy [with creatures], he shall be visited with afflictions." And it left him through an incident, as follows: One day, when his female servant was sweeping the house, she tried to sweep out some weasels which were thrown there. Rabbi, noticing what she was trying to do, said to her: "Let them alone, for it is written (Ps. 145, 9) And his mercies are over all his worls." It was then said in Heaven: "Because he has mercy with creatures, let us deal with him mercifully." During all the years in which Rabbi was suffering from his afflictions, it never happened that the country was in need of rain.

(Numb. 7:1:) “So it came to pass on the day that Moses had finished.” R. Johanan said, “What is the meaning of ‘on the day that [Moses] had finished (rt.: klh)?’ [Finished is] a word for annihilation (rt.: klh).⁹³Numb. R. 12:3, end; cf. 23:9; similarly PRK 1:5; PR 5:10. On the day that the Tabernacle was erected the destructive demons (mazziqin) were annihilated (rt.: klh) from the world.” Before that Tabernacle was erected, the destructive demons had been common in the world. When Moses went up on the mountain, he said this psalm (i.e., Ps. 91, which begins), “Whoever dwells in the shelter of the Most High,” in that he (Moses) did dwell in the shelter of the Holy One, blessed be He.⁹⁴Numb. R. 12:3, beginning. (Ibid., cont.:) “He lodges in the shadow (tsel) of the Almighty,” in that he lodged there a hundred and twenty days, like the numerical count of [the letters in the word,] tsel. (Vs. 2) “[I will] say to the Lord, my refuge [and my fortress (metsudah)],” in that He is my refuge and has become⁹⁵‘ShWY. Buber omits the final letter of this word in his text, but has restored it where he cites the passage in n. 142. like a wall for me. (Ibid., cont.:) “My God, in whom I trust.” The Holy One, blessed be He, said to him, “You have put your trust in Me; by your life, I am standing up for you.” (Vs. 3:) “That he will deliver you from the snare of the fowler.” What is the meaning of “from the snare of the fowler?” From the trap⁹⁶Metsodah. The same written word voweled as metsudah means “fortress” and appears as such in the previous verse of the psalm. of David, who [would have been] seized to be killed, as stated (in II Sam. 23:26) “and Saul and his men were trying to encircle David and his men and capture them.” (Vs. 4:) “You will take refuge under His wings; His truth is a shield and buckler.” Resh Laqish said, “I have become a shield for whoever takes refuge in the Torah.” (Vs. 5:) “You shall not be afraid of any terror by night.” From here [we learn] that they were afraid of destructive demons. (Ibid., cont.:) “Nor of the arrow that flies by day.” R. Berekhyah the Priest Berabbi said, “There is a destructive demon (mazziq) that flies like a bird and shoots forth like an arrow.”⁹⁷Deut. R. 6:6. (Vs. 6:) “Of the pestilence that walks in the darkness, of the plague that lays waste at noonday.” This is the plague demon, Meriri; for whoever sees him will not survive in the world, whether he be human, cattle, or wild beast. How is he made? His head resembles a calf with one horn coming out of the middle of his forehead, and he is made of obsidian. And Meriri has dominion from the seventeenth of Tammuz (around July) to the ninth of Av (around August).⁹⁸Lam. R. 1:3 (29). The first breach in the walls of Jerusalem was made on Tammuz 17, and the Temple was destroyed on Av 9, exactly three weeks later. This period was also the hottest time of the year. [It is] therefore [written] (in vs. 6), “of the plague that lays waste at noonday.” (Vs. 10:) “There shall no evil come unto you, neither shall pestilence come near your tent.” This is the tent of meeting. Ergo, until the day that the Tabernacle was erected, the destructive demons (mazziqin) were common,⁹⁹See PRK 1:5. and on the day that the Tabernacle was erected they were annihilated (rt.: klh). R. Simeon b. Laqish said, “What [reason] is there for me to learn [this] from the book of Psalms? It is [to be] learned from its [proper] place (in Numb. 6:24), “The Lord bless you and keep you” [from the destructive demons] and from all evil. When? On the day that the Tabernacle was erected.

Here, the money etc. - Rabi Yishmael taught, this is one of the ten a fortiori arguments written in the Torah. 1. "Indeed we returned the silver, obviously we wouldn't steal!"; 2. (Exodus 6) "The Children of Israel did not listen to me, certainly it is doubtful that Pharaoh would!"; 3.(Numbers 12) "And G-d said to Moses, 'If her father would spit in her face [she would hide from sight for seven days] surely then if the Shekhina rebukes her [she should hide for] fourteen days!"; 4. (Deuteronomy 31) "Indeed while I still live among you, you were rebellious, how much more so after my my death!"; 5. (Jeremiah 12) "If you race with the foot-runners and they exhaust you, surely then, you cannot compete with horses!"; 6. (ibid) "If you are secure only in a tranquil land, you will surely not fare well in the jungle of the Jordan!"; 7. (Samuel I 23) "Behold we are afraid even here in Judah, surely [we will fear them] if we go to Keilah!"; 8. (Proverbs 11) "If the righteous pay [for sin] while on earth, certainly the wicked should expect to!"; 9. (Esther 9) "And the king said to Esther, 'In the capitol city the [Jews destroyed so many] imagine what they have done in my other provinces!" [NOTE: The tenth a fortiori argument seems to be: 10. (Ezekiel 15:5) "If the wood of a grapevine has little use when it is whole, it obviously has no value when it is charred!"]