Midrash su I Samuele 26:63

(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.”

4) "to give to you the land of Canaan, to be a G d to you": From here they stated "If one lives in Eretz Yisrael, he takes upon himself the yoke of the Kingdom of Heaven, and if he goes outside of Eretz Yisrael, it is as if he serves idolatry. And David says (I Samuel 26:19) "Accursed are they before the L–rd, for they have driven me out today not to have a share in the L–rd's inheritance, saying, Go and serve other gods." Now would it enter our mind that King David would serve idolatry? But (the meaning is that) he expounded "If one lives in Eretz Yisrael, he takes upon himself the yoke of the Kingdom of Heaven, and if he goes outside of Eretz Yisrael, it is as if he serves idolatry.

“Stay tonight, and it will be, in the morning, if he will redeem you, good, he will redeem; but if he will be unwilling to redeem you, I will redeem you, as the Lord lives, lie until the morning” (Ruth 3:13).
“Stay tonight” – tonight you are lying without a man, but you will not lie another night without a man. “It will be in the morning, if he will redeem you, good, he will redeem; but if he will be unwilling to redeem you…” Rabbi Meir was sitting and expounding in the study hall in Tiberias, and Elisha his teacher was passing through the marketplace riding a horse on Shabbat. They said to Rabbi Meir: Elisha your teacher is coming and passing in the marketplace. He emerged to him. [Elisha] said to him: ‘In what were you engaged?’ He said: ‘“The Lord blessed the latter period of Job more than his beginning”’ (Job 42:12).’ [Elisha] said: ‘What did you say in its regard?’ He said: ‘“Blessed” [indicates that] He doubled his property for him.’ [Elisha] said to him: ‘Akiva your teacher did not say so; rather, the Lord blessed the latter period of Job due to his beginning, thanks to the repentance and good deeds that he had to his credit initially.’
[Elisha] said to him: ‘What else did you say to them?’ [Rabbi Meir said:] ‘“The end of a matter is better than its beginning”’ (Ecclesiastes 7:8). [Elisha] said to him: ‘What do you say in its regard?’ He said to him: ‘There can be a person who purchases merchandise in his youth and he loses, and [he purchases again] in his old age and he profits. Alternatively, “the end of a matter is better than its beginning,” there can be a person who performs evil deeds in his youth and in his old age he performs good deeds. Alternatively, “the end of a matter is better than its beginning,” there can be a person who studies Torah in his youth and forgets it and he reviews it in his old age; that is: “The end of a matter is better than its beginning.”’ [Elisha] said to him: ‘Akiva your teacher did not say so; rather, “the end of a matter is good,” when it was good from “its beginning.”
‘There was an incident involving me. My father Avuya was one of the prominent leaders of the generation. When he came to circumcise me, he invited all the prominent residents of Jerusalem, and he invited Rabbi Eliezer and Rabbi Yehoshua among them. When they had eaten and drunk, some began to sing songs and others recited alphabetical poems. Rabbi Eliezer said to Rabbi Yehoshua: ‘These are engaged in theirs, but we are not engaged in ours.’ They began with Torah, and from Torah to Prophets, and from Prophets to Writings, and the matters were as joyous as when they were given from Sinai. Fire began burning around them. During their actual giving at Sinai, were they not given in fire? As it is stated: “The mountain burned with fire until the heart of the heavens” (Deuteronomy 4:11). [Avuya] said: Since the power of Torah is so great, this son, if he endures, I will devote him to Torah. Because his intention was not for the sake of Heaven, my Torah did not endure in me.’
[Rabbi Meir said to Elisha:] ‘What do you say regarding [the verse]: “Gold and glass cannot equal it” (Job 28:17)?’ He said to him: ‘What do you say in its regard?’ [Rabbi Meir] said to him: ‘These are matters of Torah that are as difficult to acquire as gold vessels and are as easily lost as glass.’ [Elisha] said to him: ‘Akiva your teacher did not say so. Rather, just as vessels of gold and glass, if they are broken, can be repaired. So, too, a Torah scholar who forgot his learning can recover it.’
[Elisha] said to [Rabbi Meir]: ‘Go back.’ [Rabbi Meir] said to him: ‘Why?’ [Elisha] said to him: ‘The Shabbat boundary extends [only] to here.’ [Rabbi Meir] said to him: ‘How do you know?’ [Elisha] said: ‘From the [number of] steps my horse [has taken, I can tell] that it has already gone two thousand cubits.’ [Rabbi Meir] said to him: ‘You have all this wisdom and yet you do not repent?’ [Elisha] said to him: ‘I do not have the strength.’ [Rabbi Meir] said to him: ‘Why?’ [Elisha] said to him: ‘I was riding my horse and sauntering behind a synagogue on Yom Kippur that coincided with Shabbat, and I heard a divine voice thundering and saying: “Repent wayward children” (Jeremiah 3:22), “Return to Me and I will return to you” (Malachi 3:7), except for Elisha ben Avuya, who was aware of My might but rebelled against Me.’
From where did he adopt this course of action?²¹³Why did Elisha abandon his religious observance? They said: One time, he was sitting and studying in the Geinosar Valley and he saw a certain person who climbed to the top of a palm tree and took the mother bird and the fledglings, and he climbed down unharmed. After Shabbat, he saw a certain person who climbed to the top of a palm tree, took the fledglings and sent away the mother bird. He climbed down and was bitten by a snake and died. [Elisha] said: ‘It is written: “Send away the mother and take the fledglings for yourself, so it will be good for you and you will prolong your days” (Deuteronomy 22:7). Where is the goodness for this one? Where are the prolonged days for this one?’ But he did not know that Rabbi Akiva had publicly expounded on it: “So it will be good for you,” in the world that is entirely good; “and you will prolong your days,” in the world that is entirely long.²¹⁴The World to Come.
Some say, it was because he saw the tongue of Rabbi Yehuda the baker in the mouth of a dog. He said: ‘If for the tongue that toiled in Torah all his days it is so, for a tongue that does not know and does not toil in Torah, all the more so.’ He said: ‘If so, there is no reward given to the righteous and no revival of the dead.’ Some say, it was because when his mother was pregnant with him, she passed houses of idol worship. She smelled [the offering they had sacrificed in their idolatrous rite] and they gave her from that food and she ate it. It was seething in her stomach like the venom of a serpent.²¹⁵Because Elisha’s mother had eaten from the idolatrous sacrifice, Elisha had an ingrained desire for sin (Etz Yosef).
Years passed and Elisha ben Avuya fell ill. They came and said to Rabbi Meir: ‘Elisha your teacher is ill.’ He went to him. [Rabbi Meir] said to him: ‘Repent.’ [Elisha] said to him: ‘Is [repentance] accepted even in such [circumstances]?’ Rabbi Meir said to him: ‘But is it not written: “You turn man to contrition [daka] [and say: Return, son of man]” (Psalms 90:3) – until his soul is crushed?’²¹⁶The term daka can mean contrition or crushed. Thus, the verse is interpreted to mean that God wants man to repent even if it is at the very end of his life. At that moment Elisha ben Avuya cried, and he died. Rabbi Meir was joyful. He said: ‘It appears that my teacher departed in repentance.’
When they buried him, fire came to burn his grave. They came and said to Rabbi Meir: ‘The grave of your teacher is burning.’ He emerged and spread his garment over it. [Rabbi Meir] said to [Elisha]: “Stay tonight,” (Ruth 3:13) in this world that is entirely night. “It will be in the morning, if he will redeem you, good, he will redeem” (Ruth 3:13). “It will be in the morning,” – in the world that is entirely good. “If he will redeem you, good, he will redeem,” – this is the Holy One blessed be He, as it is stated: “The Lord is good to all” (Psalms 145:9). “But if he will be unwilling to redeem you, I will redeem you, as the Lord lives, lie until the morning” (Ruth 3:13).²¹⁷Rabbi Meir is requesting that Elisha be allowed to rest in peace as long as he himself is alive. When Rabbi Meir dies, he will advocate on behalf of Elisha. [The fire] subsided.
They said to [Rabbi Meir]: ‘Our teacher, in the World to Come, if they say to you: What do you request,²¹⁸For whom would you request protection from punishment. your father or your teacher, what will you say?’ [Rabbi Meir] said: ‘My father and then my teacher.’ They said to him: ‘Will they listen to you?’ He said: ‘Is it not a mishna: “One may rescue the casing of a scroll with the scroll, and the casing of phylacteries with the phylacteries” (Shabbat 16:1)? They will rescue Elisha due to the merit of his Torah.’²¹⁹Just as the casing is saved from fire on Shabbat due to the scroll, Elisha should be saved due to his Torah. Years later, [Elisha’s] daughters came and demanded charity from Rabbeinu.²²⁰Rabbi Yehuda HaNasi He said: “Let no one extend kindness to him; and let no one be gracious to his orphans” (Psalms 109:12). They said: ‘Rabbi, do not look at his actions, look at his Torah.’ At that moment, Rabbi wept and decreed that they should be supported. If one whose Torah was not for the sake of Heaven produced such,²²¹Produced such a disciple as Rabbi Meir; alternatively, produced daughters with such wisdom and modest comportment (Etz Yosef). one whose Torah is for the sake of Heaven, all the more so.
Rabbi Yosei said: There are three whose evil inclination came to attack them, but each and every one of them outdid it with an oath. These are Joseph, David, and Boaz. Joseph, as it is written: “How can I perform this great wickedness [and sin to God]?” (Genesis 39:9). Rabbi Ḥunya in the name of Rabbi Idi: Is this verse lacking? “I will sin to the Lord,” is not written here, but rather, “I will sin to God [Elohim].”²²²The Bible generally refers to sinning before the Lord rather than sinning before God. Elohim appears as an expression of oath in the language of the Sages. . and said: ‘By God! I will not sin, and I will not perform this great wickedness.’
David, from where is it derived? It is as it is stated: “David said: As the Lord lives; rather the Lord will smite him” (I Samuel 26:10).²²³The verse is David’s response to the suggestion of Avishai ben Tzeruya that he kill Saul. Saul had come with an armed force to kill David, but David and Avishai had sneaked into their camp and could easily have killed Saul. To whom did he take an oath? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: He took an oath to his evil inclination. Rabbi Shmuel bar Naḥman said: He took an oath to Avishai ben Tzeruya. He said to him: ‘As the Lord lives, if you touch him, I will mix your blood with his blood.’
Boaz, from where is it derived? It is as it is stated: “As the Lord lives, lie until the morning” (Ruth 3:13). Rabbi Yehuda and Rabbi Ḥunya, Rabbi Yehuda says: That entire night his evil inclination was agitating him and saying: ‘You are single and seeking a wife and she is single and seeking a husband. Arise and consort with her and she will become your wife.’ He took an oath to his evil inclination and said: ‘As the Lord lives, I will not touch her.’ He said to the woman: “Lie until the morning… if he will redeem you, good, he will redeem.” Rabbi Ḥunya said: “A wise man is strong [baoz]” (Proverbs 24:5), a wise man is Boaz. “And a man of knowledge increases strength” (Proverbs 24:5), but he outdid his evil inclination with an oath.

All the Amoraim mentioned above differ with R. Abba b. Cahana who said: "If not for Joab, David would not have been able to occupy himself with the Law; and if not for David, Joab would not have been able to wage the war, as it is written (II. Sam. 8, 16) And David did what is just and right unto all his people. And Joab the son of Zeruyah was over the army; i.e., why was David able to do what is just and right? Because Joab was commander of the army. And why was Joab successful with the army? Because David did what is just and right." (Ib. 3, 26) And Joab went out from David and he sent messengers after Abner who brought him back from the well of Sirah. What does well of Sirah mean? R. Abba b. Cahana said: "The well refers to the pitcher of water which David took from under the head of saul (I Sam 26, 12); and Sirah (thorn), refers to the piece of cloth which David cut off from the garment of Saul (Ib. 24, 27), which were good reasons for Abner to reconcile Saul with David, if he should have cared. (Ib., ib. 27) Joab took him aside in the gate, to speak with him in private. R. Jochanan said: "He was convicted after a real trial as if before the Sanhedrin. Abner was asked: "Why have you killed Asahel?" "Because he was a Rodeph." "But you could have saved yourself by having struck him merely in one of his limbs [warded him off you]?" Joab asked Abner. Whereupon he answered: "I could not have done so." "But if you were able to determine to strike him exactly in the fifth rib how could you not have done so to any other member?" "To speak with him privately." R. Juda said in the name of Rab that he spake with him concerning the shoe [of a Yebama]. And he smote him in the fifth rib. R. Jochanan said: "In the fifth rib where the bile and the liver are attached." (I Kings 2, 32) And may the Lord bring back his blood guiltiness upon his own head, because he fell upon two men more righteous and better than he. More righteous? Because they were commanded verbally [to kill the priests of Nob] and did not listen, and Joab was commanded in a letted to kill Uriah, and he listened. (Ib., ib. 34) And he was buried in his own house in the wilderness. Was then his house in the wilderness? R. Juda said in the name of Rab: "Like a wilderness it was ownerless, and everyone who wishes can derive a benefit from it, so was the house of Joab." According to others: As a desert is free of robbery and adultery, so was the house of Joab. (I Chr. 11, 8) And Joab repaired the rest of the city. Said R. Juda in the name of Rab: "Even brine and hashed fish he used to taste and give it to the poor."

Why is the slandering informer named "third"?⁶¹See 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.⁶²Also ‘Arakh. 15b; M. Pss. 12:2. In the days of Saul it killed four: Doeg, who spoke it⁶³I Sam 22:9-10 and II Sam. 1:15, as interpreted by Rashi on II Sam. 1:2.; Saul, who received it⁶⁴See 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 spoken⁶⁵In I Sam. 22:16-19.; [and Abner ben Ner]. Now why was Abner ben Ner slain? Joshua [b. Levi] said: <He was slain> because he gave precedence to his own name over 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."⁶⁶Instead 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 reconciled⁶⁷Rt.: PYS. Cf. the Gk. noun, peisis, which designates the softer feelings. with David, where it is stated (in I Sam. 24:12 [11], 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.

Why is the slandering informer named "third"?⁶¹See 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.⁶²Also ‘Arakh. 15b; M. Pss. 12:2. In the days of Saul it killed four: Doeg, who spoke it⁶³I Sam 22:9-10 and II Sam. 1:15, as interpreted by Rashi on II Sam. 1:2.; Saul, who received it⁶⁴See 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 spoken⁶⁵In I Sam. 22:16-19.; [and Abner ben Ner]. Now why was Abner ben Ner slain? Joshua [b. Levi] said: <He was slain> because he gave precedence to his own name over 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."⁶⁶Instead 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 reconciled⁶⁷Rt.: PYS. Cf. the Gk. noun, peisis, which designates the softer feelings. with David, where it is stated (in I Sam. 24:12 [11], 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.

"The Philistines came upon Israel relying upon the strength of Goliath." What does Goliath mean? Said R. Jochanan: "Who stood with defiance before the Lord, as it is said (I Sam. 26, 8) Select for yourselves one man, and let him come down to me. And the word Ish (man), refers to none else than the Lord, as it is said (Ex. 15, 3) The Eternal is the Lord (Ish) of war. The Holy One, praised be He, then said: "I shall therefore cause him to fall into the hands of one who is the son of a man called Ish" as it is said (I Sam. 17, 12) Now David was the son of that Ephrathite, (Ish Ephrathi). R. Jochanan in the name of R. Maier said: "In three places was that wicked caught, through the explanation of his own mouth. Once, when he said (Ib., ib. 8) Select for yourselves one man, and let him come down to me. At the second time when he said (Ib., ib. 9) If he be able to fight with me, and he kills me, then will we be unto you as servants. And at the third time when he said (Ib., ib. 43) Am I a dog, that thou comest unto me with sticks?" But was not the same expression also used by David when he said, (Ib.,ib.45) Thou comest unto me with a sword, and with a spear, and with a javelin. This David merely used it as a reply, he said to him: But I come to thee in the name of the Lord of hosts, the God of the Arrays of Israel, that thou hast defied. (Ib., ib. 16) And the Philistines drew near, morning and evening. Said R. Jochanan: "He picked out that time purposely, so that he should cause Israel to neglect the reading of S'hma in the morning and the evening." (Ib., ib., ib.) And presented himself forty days. These forty days correspond to the forty which were postponed in accepting the Torah (Ib., ib. 4) And there went out the champion (habenayim) out of the camp of the Philistines. What does benayim mean? Said Rab: "This means that he was clean of the least blemish;" Samuel said: "This means that he was the middle aged of his brothers." In the academy of R. Shila, it was taught: Benayim means that he was built like a building.

(Fol. 6'2b) If the Lord hath instigated thee against me (I Sam. 26, 19). R. Elazar said: "Thus spoke the Holy One, praised, be He! unto David, 'Art thou calling me instigator? I will cause thee to stumble even with that which school children know'; for it is written (Ex. 30, 12.) When thou takest the sum of the children of Israel of those who are to he numbered, then shall each man pay a ransom for his soul [which means that Israel should not be counted unless a ransom is given for that act]. Immediately after this it happened (I Chr. 21, 1.) And Satan moved against Israel and enticed David. It is also written (II Sam. 24, 1.) He instigated David against them to say ' Go number Israel and Judah,' and since he counted them without taking a ransom from them, it is written immediately thereafter And the Lord sent a pestilence into Israel from morning even to the time appointed. What is meant by From morning even to the time appointed? Samuel, the senior, and son-in-law of R. Chanina. said in R. Chanina's name: "From the time of the slaughter of the perpetual-daily-morning-offering until the sprinkling of its blood." And R. Jochanan said: "Until noon," And He said to the angel, that destroyed among, the people great (Ib. ib. 16). What is meant by great? R. Elazar said: "Thus said the Holy One, praised be He! 'Take me the greatest of them in whom there is [merit enough] with which to pay their debts (sins). At that moment Abishai b. Zeruyah. who was the equal of the majority of the Sanhedrin, died. But as he was destroying, the Lord looked on and bethought Himself (I Chr. 21, 15). What did He see? Rab said: "He saw our father Jacob," for it is written (Gen. 32, 3.) And when Jacob saw them (Ra'ah) he said, etc. Samuel said: "He saw the ashes of Isaac, for it is said (Ib. 22. 8.) God will show us the lamb for them." R. Isaac Napbcha said: "He saw the atonement money [which was donated for the construction of the Tabernacle], for it is said (Ex. 31, 16.) And thou shall take the atonement money"; and R. Jochanan said: "He saw the Temple, for it is written (Gen. 22, 14.) On the mount of the Lord it shall he seen." Upon the same point R. Jacob b. Ide and R. Samuel b. Nachmeini differ. One said, "He saw the atonement money,"' and the other said "He saw the Temple." The following statements will prove the correctness of the opinion of the one who said that "He saw the Temple"; for it is said (Ib. ib.) As it is said to this very day. On the mount of the Lord it shall he seen.

(Numb. 10:2 translated literally:) “Make for yourself (lekha),” [i.e.,] at your own expense (literally: from what belongs to you [lekha]).²⁷Numb. R. 15:16. (Ibid.:) “Make for yourself.” For yourself you shall make [them] and not for others. You are to use them, and no one else is to use them. You yourself know that in the case of his disciple Joshua, he did not use those [trumpets] but horns (shofars). When they came to fight against Jericho, there gathered in Jericho seven peoples. It is so stated (in Josh. 14:11), “When you crossed the Jordan and came unto Jericho, the citizens of Jericho, the Amorites, the Perizzites, [the Canaanites, the Hittites, the Girgashites,] the Hivites, and the Jebusites fought against you." Did seven peoples make up the citizens of Jericho, in that it says [here], “the citizens of Jericho: the Amorites….” R. Samuel bar Nahmani said, “Jericho was the door bolt [for unlocking] the land of Israel. They said, ‘If Jericho is conquered, the whole land will be conquered immediately.’ For that reason seven peoples gathered within it.” What is written (in Josh. 6:20)? “So the people shouted when [the priests] blew on the horns.” [This] teaches that even though Joshua was [Moses'] disciple, he did not use them (i.e. the silver trumpets). Moreover you should not say [this only] about Joshua but even [about] our master Moses, [in that the trumpets] were hidden while he was [still] alive. R. Isaac said, “Note that when Moses was going to depart this world, he said (in Deut. 31:28), ‘Gather unto me all the elders of your tribes [and your officials].’ But where were the trumpets? After all, he did not say, ‘Blow on them for [those people] to gather.’ It is simply that [it was already] while he was [still] alive that they were hidden.” R. Joshua of Sikhnin said in the name of R. Levi, “It was to fulfill what was said (in Eccl. 8:8), ‘nor is there control on the day of death….’” Ergo (in Numb. 10:2), “Make for yourself....” Make it for yourself, but you shall not use them all the days of your life. Another interpretation (of Numb. 10:2), “Make for yourself.” You are to use them because you are a king, but another is not to use them except King David, as stated (in II Chron. 29:26, 28), “And the Levites stood… the song was sung and the trumpets were blown.”²⁸Numb. R. 15:16. Our masters have said, “The trumpets that were in the sanctuary were also hidden, but King David used the harp, as stated (in Ps. 57:9), ‘Awake, my glory; awake, O lyre and harp.’” R. Shimon Hassida said, “A harp was hanging above David's bed.²⁹yBer. 1:1 (2d); Ber. 3:b; PRK 7:4; PR 17:3; M. Pss. 22:8; Ruth R. 6:1; Lam. R. 2:19 (22). When midnight arrived, a north wind would blow strongly on it, and it would play of its own accord. Immediately David and the students would arise to occupy themselves with the Torah; and driving sleep from their eyes, they would meditate on the Torah until the dawn arose. Therefore, David said (ibid.), ‘Awake, my glory.’ It is customary for the dawn to awaken the people, but (ibid. cont.) ‘I will awaken the dawn.’” Another interpretation (of Ps. 57:9), “Awake my, glory.” What is the meaning of “my glory?” [My glory is] due to the glory of my Creator. For the [evil] drive would say to him, “David, are you not a king? It is customary for kings to arise at three hours into the day; so why are you arising at midnight?” Then [David] said to it, “Empty is my glory. My glory is nothing before the glory of my Creator.” It is therefore stated, “Awake my glory (words which can also be rendered: empty is ['urah] my glory.”³⁰The form ‘urah can be either a simple imperative (AWAKE) from the root ‘WR or a past intensive passive (WAS EMPTY) from the root ‘RH. (Ps. 119:62:) “At midnight I will arise to praise You.” David said, “It is my duty to arise at midnight and to praise You for the wonders that You have done with my ancestor (Ruth) at midnight.” It is so stated (in Ruth 3:8–9), “Now it came to pass at midnight that the man was startled, [so he turned aside, and here was a woman lying at his feet]. Then he said, ‘Who are you?’ And she said, ‘I am your handmaid Ruth.’” R. Judah bar Shallum the Levite said, “She said to him, ‘Are you sending me away with [mere] words?’ He said to her (Ruth 3:13) ‘”As the Lord lives,” I am not sending you away with [mere] words.’” (Ruth 3:13:) “As the Lord lives.” [This oath] teaches that he had imposed an oath on his [evil] drive, which was inciting him by saying to him, “You are an unmarried man and she is an unmarried woman. Now is the time to seduce her.” Immediately this righteous man swore, “As the Lord lives, I am not touching her tonight.” And not only Boaz, but all the righteous impose an oath on their [evil] drive. Thus you find it so with David, for when Saul fell into his hands, what did David say (in I Sam. 26:10)? “And David said, ‘As the Lord lives, the Lord shall smite him; either he will die when his day comes or he will go down and perish in battle; [the Lord forbid that I lay my hand on the Lord's anointed].’” Why did he swear two times? R. Samuel bar Nahman said, “His [evil] drive came and said to him, ‘If you had fallen into his hand, he would have shown you no mercy and killed you. [Moreover] according to the Torah it is permissible to kill him, since here he is pursuing [you].’ He therefore hastened to swear two times, ‘As the Lord lives, I will not kill him.’” Israel said to the Holy One, blessed be He, “Master of the universe, You know the power of the evil drive, how strong it is.” The Holy One, blessed be He, said to them, “Remove it little by little in this world, and I will take it away from you in the future.” Thus it is stated (in Is. 62:10), “build up, complete the highway³¹The biblical text renders, BUILD UP, BUILD UP THE HIGHWAY. [take away some stone] (i.e. the evil drive)!” It also says (in Is. 57:14), “Build up, build up; clear out a way; remove an obstacle (i.e. the evil drive) from the way of my people!” Then in the world to come I will root it out of you, as stated (in Ezek. 36:26), “I will remove the heart of stone from your flesh.” Thus has R. Tanhuma bar Abba interpreted.

“I again saw under the sun that the race is not to the swift, and the war is not to the valiant; also bread is not to the wise, and also wealth is not to the clever, and also favor is not to the knowledgeable, but rather, time and chance befalls them all” (Ecclesiastes 9:11).
“That the race is not to the swift” – this is Jacob our patriarch; yesterday: “Jacob lifted his feet [and went to the land of the children of the east]” (Genesis 29:1), and today it is written: “He gathered his feet onto the bed [and expired]” (Genesis 49:33). “And the war is not to the valiant” – this is Jacob; yesterday, “he rolled the stone off the mouth of the well” (Genesis 29:10), and Rabbi Yoḥanan said: Like a person removing the stopper from the mouth of a flask,⁶¹This demonstrates Jacob’s great strength, as the stone was heavy enough that generally multiple people had to lift it together (see Genesis 29:8). and today, “the sons of Israel transported Jacob their father” (Genesis 46:5), his body, and he could not be carried even [sitting] in a litter.⁶²Jacob was so weak that his sons had to carry him themselves as they traveled.
“Also bread is not to the wise” – this is Jacob; yesterday, “Jacob sacrificed an offering on the mountain…[and called his brethren to eat bread] and they ate bread” (Genesis 31:54). Were they his brethren? He had one brother, and if only he had buried him.⁶³His only brother, Esau, wanted to kill him; it would have been better for Jacob had Esau died. Were they not his sons? Rather, once they reached his shoulders he likened them to himself and called them brethren. Today, “Return and purchase a little food for us…” (Genesis 43:2).⁶⁴Jacob asked his sons to return to Egypt to purchase food. Instead of him providing for them, he asked them to provide food for him.
“And also wealth is not to the clever” – this is Jacob; “the man became exceedingly prosperous [vayifrotz]” (Genesis 30:43). Rabbi Simon teaches in the name of Rabbi Shimon that he had a microcosm of the World to Come, as it is stated: “The one who breaks through [haporetz] will have ascended before them” (Micah 2:13).⁶⁵Just as the Messiah, the subject of that verse, will break the laws of nature, God broke the laws of nature in causing Jacob’s flocks to multiply in order to grant him wealth. But today, “Joseph sustained his father and his brothers…” (Genesis 47:12).
“And also favor is not to the knowledgeable” – this is Jacob. Yesterday, “I know my son, I know” (Genesis 48:19). I know about the incident of Judah and Tamar, the incident of Reuben and Bilha. If the matters that were not revealed to you, were revealed to me, the matters that were revealed to you, all the more so. But today, he said to him: “If I have found favor in your eyes…do not bury me in Egypt (Genesis 47:29).⁶⁶Jacob was more knowledgeable than Joseph, as indicated in Genesis 48:19, yet he had to ask for Joseph’s favor so that he could be buried in the land of Israel.
Another matter, “the race is not to the swift” – this is Asael, as it is stated: “Asael was light on his feet, like one of the antelopes…” (II Samuel 2:18). How was his lightness manifest? He would run over the awns of the stalks and they would not break. Yesterday, “Asael was light on his feet,” and today, “Avner struck him with the back of the spear” (II Samuel 2:23).
“And the war is not to the valiant” – this is Avner, as it is written: “Are you not a man? Who is your equal in Israel…” (I Samuel 26:15). As Rabbi Asi said in the name of Rabbi Yoḥanan: It is easier for a person to move a six-cubit-wide wall than one of Avner’s legs; but today, “shall Avner die the death of a scoundrel?” (II Samuel 3:33).⁶⁷David said this after Yoav tricked Avner and killed him.
“Also bread is not to the wise” – this is Solomon. Yesterday, “Solomon’s daily provision was thirty kor of fine flour and sixty kor of flour” (I Kings 5:2), and it is written: “Ten fattened bulls…” (I Kings 5:3). Rabbi Yoḥanan said: Likewise, each and every day, and likewise each and every one of his wives would prepare a meal for him, under the impression that he would dine with her. But today, “this was my portion from all my toil” (Ecclesiastes 2:10). There is one who says: [All he had was] his bowl, there is one who says: [All he had was] his walking stick, and there is one who says: [All he had was] his belt.⁶⁸This is an allusion to the midrash (Kohelet Rabba 2:10) that Solomon was displaced from his throne and made to wander as a commoner with almost nothing.
“And also wealth is not to the clever” – this is Job. Yesterday, “his livestock was seven thousand sheep…” (Job 1:3), “and his livestock spread [paratz] in the land” (Job 1:10). Rabbi Yosei ben Rabbi Ḥanina said: He breached [paratz] the boundaries of the world. Everywhere, the way of the world is that wolves kill the goats; however, with Job, the goats would kill the wolves. But today, “pity me, pity me, you are my friends…” (Job 19:21).
“And also favor is not to the knowledgeable” – this is Joshua. Rabbi Aḥva son of Rabbi Zeira said: There are two matters that Joshua spoke before Moses, but they did not find favor in his eyes, and these are: One regarding the appointment of the elders, and one in the incident of the [Golden] Calf. In the appointment of the elders, as it is written: “My lord Moses, incarcerate them [kela’em]” (Numbers 11:28); he said to him: Put an end to them [kalem] and remove them from the world. “Moses said to him: Are you zealous on my behalf?” (Numbers 11:29). [Moses] said to him: ‘Joshua, am I jealous of you?⁶⁹According to rabbinic tradition, Joshua’s statement to Moses about two elders, Eldad and Medad, was made after the latter prophesied that Moses would die and Joshua would lead the nation in the land of Israel (Sanhedrin 17a). That is the backdrop of this midrash, in which Joshua demanded that these elders be punished for their lack of respect toward Moses, and Moses responded that he was not insulted by their prophecy (Rabbi David Luria). If only my son could be like you, if only all Israel could be like you, “would that all the people of the Lord would be prophets” (Numbers 11:29).’
And one regarding the [Golden] Calf, as it is stated: “Joshua heard the sound of the people in their uproar [and he said to Moses: There is a sound of war in the camp]” (Exodus 32:17). Moses said to him: ‘A person who is destined to assert authority over six hundred thousand [men] does not know to distinguish between one sound and another sound? “It is not the sound of a cry of strength [gevura]” (Exodus 32:18),’ as it is stated: “Israel prevailed [vegavar]” (Exodus 17:11); ‘“and it is not the sound of a cry of weakness” (Exodus 32:18),’ as it is stated: “Joshua weakened [Amalek]” (Exodus 17:13); ‘“the sound of a cry, I hear” (Exodus 32:18).’ Rabbi Asi said: It is the sound of praise of idol worship, I hear. Rabbi Yudan said in the name of Rabbi Asi: You do not have any generation that did not take one ounce of the calf.⁷⁰The punishment for this sin is distributed over all the generations.

And Jacob was wroth, and strove with Laban. And Jacob answered and said to Laban: “What is my trespass? What is my sin?” (Gen. 31:36). These verses teach us: The fury of the patriarchs is preferable to the gentleness of their descendants. Though it is written: And Jacob was wroth and strove with Laban, notice that he said to him at the height of his anger: What is my trespass? What is my sin? But concerning David, who was so gentle that he would not turn his hand against Saul, it is written: Nay, but the Lord shall smite him; or his day shall come to die; or he shall go down into battle, and be swept away (I Sam. 26:10).

"Our Rabbis were taught: Always shall a man prefer to live in the land of Israel, even in a town where the majority is nonJews, than outside of the land of Israel, even though its majority consists of Israelites; for whoever lives in the land of Israel is like one who has a God, while one who lives outside of the land of Israel is like one who has no God, as it is said (Lev. 25, 28) To give unto you the land of Cannan to be unto you a God. Is it then really considered that whoever lives outside of the land of Israel has not a God? We must say that this means to tell us that whoever lives outside of the land of Israel is considered as if he would serve idols. We also find it so with David (I Sam. 26, 19) Because they have driven me out this day so that I cannot attach myself on the inheritance of the Lord, saying, 'Go, serve other Gods.' Who is then the man who would say to David: "Go and serve idols." We must therefore say that whoever lives outside of the land of Israel is considered as if he would serve idols.

16 Another interpretation (of Numb. 10:2), “Make for yourself”: You are to use them because you are a king, but another is not to use them except King David, as stated (in II Chron. 29:26, 28), “And the Levites stood… the song was sung and the trumpets were blown.” Rav said, “The trumpets that were in the sanctuary were also hidden, but King David used the harp, as stated (in Ps. 57:9), ‘Awake, my glory; awake, O lyre and harp.’” R. Pinchas bar Hama the Priest said, “A harp was hanging above David's bed.²⁶yBer. 1:1 (2d); Ber. 3:b; PRK 7:4; PR 17:3; M. Pss. 22:8; Ruth R. 6:1; Lam. R. 2:19 (22). When midnight arrived, a north wind would blow strongly on it, and it would play of its own accord. Immediately David and the students would arise to occupy themselves with the Torah; and driving sleep from their eyes, they would meditate on the Torah until the dawn arose. Therefore, David said (ibid.), ‘Awake, my glory.’ It is customary for the dawn to awaken the people, but (ibid. cont.) ‘I will awaken the dawn.’” Another interpretation (of Ps. 57:9), “Awake my, glory”: What is the meaning of “my glory?” [My glory is] due to the service of my Creator. For the [evil] drive would say to him, “David, are you not a king? It is customary for kings to arise at three hours into the day; so why are you arising at midnight?” Then [David] said to it, “Empty is my glory. My glory is nothing before the glory of my Creator.” It is therefore stated, “Awake my glory (words which can also be rendered: empty is ['urah] my glory.”²⁷The form ‘urah can be either a simple imperative (AWAKE) from the root ‘WR or a past intensive passive (WAS EMPTY) from the root ‘RH. (Ps. 119:62:) “At midnight I will arise to praise You.” David said, “It is my duty to arise at midnight and to praise You for the wonders that You have done with my ancestor (Ruth) at midnight.” It is so stated (in Ruth 3:8–9), “Now it came to pass at midnight that the man was startled, [so he turned aside, and here was a woman lying at his feet. Then he said, ‘Who are you?’] And she said, ‘I am your handmaid Ruth.’” And he said to her, “Lodge for the night.” R. Joshuah ben Levi beRabbi Shalom said, “She said to him, ‘Are you sending me away with [mere] words?’ He said to her (Ruth 3:13) ‘”As the Lord lives,” I am not sending you away with [mere] words.’” (Ruth 3:13:) “As the Lord lives”: [This oath] teaches that he had imposed an oath on his [evil] drive, which was inciting him by saying to him, “You are an unmarried man and she is an unmarried woman. Now is the opportunity that you require.” Immediately this righteous man swore, “As the Lord lives, I am not touching her [tonight].” And not only Boaz, but all the righteous impose an oath on their [evil] drive. Thus you find it so with David, for when Saul fell into his hands, what did David say (in I Sam. 26:10)? “And David said, ‘As the Lord lives, the Lord shall smite him; either he will die when his day comes [or he will go down and perish in battle; the Lord forbid that I lay my hand on the Lord's anointed].’” Why did he swear two times? R. Samuel bar Nahman said, “His [evil] drive came and said to him, ‘If you had fallen into his hand, he would have shown you no mercy and killed you. [Moreover] according to the Torah it is permissible to kill him – one who comes to kill you, rise up and kill him – since here he is pursuing [you].’ He therefore hastened to swear two times, ‘As the Lord lives, I will not kill him.’” Israel said to the Holy One, blessed be He, “Master of the universe, You know the power of the evil drive, how strong it is.” The Holy One, blessed be He, said to them, “Remove it a little in this world, and I will take it away from you in the future.” Thus it is stated (in Is. 62:10), “build up, complete the highway²⁸The biblical text renders, BUILD UP, BUILD UP THE HIGHWAY. [take away some stone (i.e. the evil drive)]!” It also says (in Is. 57:14), “Build up, build up; clear out a way; remove an obstacle (i.e. the evil drive) from the way of my people!” Then in the world to come I will root it out of you, as stated (in Ezek. 36:26), “I will remove the heart of stone from your flesh.”

Another interpretation (of Ps. 57:9 [8]): AWAKE MY, GLORY. What is the meaning of AWAKE ('urah), MY GLORY (words which can also be rendered: EMPTY WAS ['urah] MY GLORY.⁶⁰The form ‘urah can be either a simple imperative (AWAKE) from the root ‘WR or a past intensive passive (WAS EMPTY) from the root ‘RH. <What is the meaning of AWAKE (or EMPTY WAS) MY GLORY? MY GLORY is> due to the glory of my creator. For the <evil> drive would say to him: David, are you not a king? It is customary for kings to arise at three hours [into the day]; so why are you arising at midnight? Then he said to him: EMPTY WAS MY GLORY. MY GLORY is nothing before the glory of my creator. It is therefore stated: AWAKE (or EMPTY WAS) MY GLORY. So he would arise at midnight and praise the Holy One, as stated (in Ps. 119:62): AT MIDNIGHT I WILL ARISE TO THANK YOU FOR YOUR RIGHTEOUS STATUTES. David said: It is my duty to arise at midnight and to praise you for the wonders that you have done with my ancestor (Ruth) at midnight, as stated (in Ruth 3:8–9): NOW IT CAME TO PASS AT MIDNIGHT THAT THE MAN WAS STARTLED. SO HE TURNED ASIDE, <AND HERE WAS A WOMAN LYING AT HIS FEET>. THEN HE SAID: WHO ARE YOU? AND SHE SAID: I AM YOUR HANDMAID RUTH. So he said to her (in vs. 13): SPEND THE NIGHT. [THEN IT SHALL COME TO PASS IN THE MORNING THAT,] IF HE WILL REDEEM YOU GOOD…. R. Judah bar Shallum [the Levite] said: She said to him: Are you sending me away with <mere> words? He said to her (ibid. cont.): AS THE LORD LIVES I am not sending you away with <mere> words. [Another interpretation] (of Ruth 3:13): AS THE LORD LIVES. <This oath> teaches that he had imposed an oath on his <evil> drive, which was inciting him by saying to him: You are an unmarried man and she is an unmarried woman. Now is the time to seduce her. Immediately this righteous man swore: AS THE LORD LIVES I am not touching her tonight. And not only Boaz, but all the righteous impose an oath on their <evil> drive. Thus you find it so with David, for when Saul fell into his hands, what did David say (in I Sam. 26:10)? AND DAVID SAID: AS THE LORD LIVES, [THE LORD] SHALL SMITE HIM. EITHER HE WILL DIE WHEN HIS DAY COMES <OR HE WILL GO DOWN AND PERISH IN BATTLE. THE LORD FORBID THAT I LAY MY HAND ON THE LORD'S ANOINTED>. Why did he swear two times? R. Samuel bar Nahman said: His <evil> drive came and said to him: If you had fallen into his hand, he would have shown you no mercy and killed you. Moreover according to the Torah it is permissible to kill him, since here he is pursuing <you>. He therefore hastened to swear two times: As he lives I will not kill him. Israel said to the Holy One: Sovereign of the Universe, you know the power of the evil drive, how strong it is. The Holy One said to them: Remove⁶¹The imperative here follows the parallel in Tanh. Numb. 3:10. The Buber text renders: “They removed.” it little by little, and I will take it away. Thus it is stated (in Is. 62:10): BUILD UP, COMPLETE THE HIGHWAY⁶²The biblical text renders: BUILD UP, BUILD UP THE HIGHWAY. <TAKE AWAY SOME STONE> (i.e. the evil drive)! It also says (in Is. 57:14): BUILD UP, BUILD UP! CLEAR OUT A WAY! <REMOVE AN OBSTACLE (i.e. the evil drive) FROM THE WAY OF MY PEOPLE! > Then in the world to come I will root it out of you, as stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH. Thus has R. Tanhuma bar Abba interpreted.

This is the ordinance of the Torah - (Psalms 12:6) The sayings of G-d are pure (purify). R. Hanan Ben Pazzi elucidated this verse [of psalms with the parsha of Parah] Parah- which has seven seven sevens; seven cows, seven fires, seven sprinkling, seven washes, seven unclean, seven pure, seven priests. And if someone tells you they are five, tell him: Moses and Aaron are included, as it is said: And the Lord spoke to Moses and Aaron, saying, This is the ordinance of the Torah:

This is the ordinance of the Torah - (Psalms 12:6) The sayings of G-d are pure (purify). R. Hanan Ben Pazzi elucidated this verse [of psalms with the parsha of Parah] Parah- which has seven seven sevens; seven cows, seven fires, seven sprinkling, seven washes, seven unclean, seven pure, seven priests. And if someone tells you they are five, tell him: Moses and Aaron are included, as it is said: And the Lord spoke to Moses and Aaron, saying, This is the ordinance of the Torah:

(Gen. 31:3:) THEN GOD SAID UNTO JACOB…. This text is related (to Ps. 142:6 [5]): I CRIED UNTO YOU, O LORD; I SAID: YOU ARE MY REFUGE, MY PORTION IN THE LAND OF THE LIVING. Who uttered this verse? David uttered it. MY PORTION IN THE LAND OF THE LIVING: He calls the land of Israel THE LAND OF THE LIVING. Why? Resh Laqish said in the name of R. Eleazar haQappar: Because the dead in the land of Israel are the first to come alive in the days of the Messiah. For this reason he calls it THE LAND OF THE LIVING.⁷⁸Below, 12:6; Tanh., Gen. 12:3; yKil. 9:4 (32c); yKet. 12:3 (12:4)(35b); Ket. 111a; Gen. R. 74:1; 96:5 (7); PR 1:4, 6; cf. also Zech. 14:4; 1 Thessalonians 4:16; Revelation 20:4-5. David said: I yearn to dwell within it, but Saul does not allow me. Rather (according to I Sam. 26:19): FOR THEY HAVE DRIVEN ME OUT TODAY SO THAT I SHOULD HAVE NO SHARE IN THE LORD'S INHERITANCE. Therefore (in Ps. 142:6 [5]): I CRIED UNTO YOU, O LORD; and, because I did so, I became king over Israel.

Abraham — (Bereshith 14:22-23) "I lift my hand (in oath) to the L-rd, G-d on high, Possessor of heaven and earth: Nothing (shall I take), from a thread until a sandal latchet, nor shall I take anything that is yours." Boaz (to Ruth) — (Ruth 3:13) (I swear) "As the L-rd lives, lie (here with me, unmolested) until the morning…" David — (I Samuel 26:10) "And David said (to Avishai, who wanted to kill Saul, David's enemy): (I swear) as the L-rd lives: The L-rd will strike him with plague, or his day will come and he will die, or he will go forth in battle and he will perish." Elisha — (II Kings 5:16) "(I swear) as the L-rd lives, before whom I have stood, I shall not take (any emolument, etc.") And just as the righteous beswear their (evil) inclination not to do (as it wishes), so, the wicked (beswear it to do) as it wishes, viz. (Ibid. 20) "As the L-rd lives, I (Gechazi, Elisha's servant) shall run after him and take something from him!"

Rab Huna said: All Israel who die outside the land (of Israel), their souls are gathered into the land (of Israel), as it is said, "Yet the soul of my lord shall be bound in the bundle of the living" (1 Sam. 25:29). All the heathens who die in the land of Israel have their souls cast outside the land (of Israel), as it is said, "And the souls of thine enemies, them shall he sling out, as from the hollow of a sling" (ibid.), (even) beyond the land (of Israel).

Variantly: (Devarim 11:16) "Take heed unto yourselves lest your hearts be enticed": He said to them: Take care that the evil inclination not lead you astray to separate yourselves from the Torah. For once a man separates himself from the Torah, he cleaves to idolatry, as it is written (Shemoth 32:8) "They have turned aside quickly from the way which I have commanded them; they have made for themselves a golden calf." And it is written (I Samuel 26:19) "If the L-rd has stirred you up against me, let Him accept an offering. And if the sons of man, let them be cursed before the L-rd. For they have driven me out this day from joining the inheritance of the L-rd, saying 'Go and serve other gods.'" Now would it enter your mind that David, king of Israel, would serve idolatry? (The thought is,) rather, that his ceasing to occupy himself with words of Torah is equivalent to his cleaving to idolatry.

Others say "hasatah" connotes incitement, as in (I Samuel 26:19) "And now, let my lord (Saul) listen to the words of his servant (David). If the L-rd hesitecha you against me, He will be pacified with an offering." "your brother":