Midrash su Isaia 19:13

R. Chama b. Chanina said: "What is the meaning of the passage (Pr. 27, 17) Iron is sharpened by iron? It means just as iron sharpens another iron, so also when two scholars study together, one sharpens [the intellect of] the other." Rabba b. b. Chana said: "Why are the words of the Torah compared to fire? As it is written (Jer. 23, 29) Is not this my word like the fire? saith the Lord. They are to teach that just as fire cannot burn of itself [without having hold of an object], so the words of the Torah can also not remain with one who is alone." And this is also meant by R. Jose b. Chanina; for R. Jose b. Chanina said: "What is the meaning of the passage (Jer. 50, 36) The sword is against the lying soothsayers and they should become foolish. It means that the sword is against the learned who sit alone and study the Torah in privacy. Moreover, they become foolish; as it is said (No'alu) and they shall become foolish; nay, more, they will commit sins; for it is written here (V'noalu) and they shall become foolish, and it is written there (Num. 12, 11) Wherein we have acted foolishly (No'alnu), and wherein we have sinned; and if you wish I would conclude here from (Is. 19, 13) that The princess of Tzo'an are becoming fools (No'alu)."

R. Juda again opened in honor of the Torah and expounded Be attentive, and hearken, O Israel, this day art thou become a people. (Deu. 27, 9). "Was the Torah then given unto Israel on that day? Behold! forty years had already elapsed. But this is stated for the purpose of inferring from it that the Torah shall always be as dear and beloved by its students, as if that very day it had been given on Mt. Sinai." R. Tanchum, son of R. Chiya, the man from the village of Achu, said: "You may infer it from the following. A man who is accustomed to read the Sh'm'a, reads it every day, morning and evening; and if he miss but one evening it seems to him as if he had never read the Sh'm'a." Be attentive, i.e., organize yourself into a company for the purpose of studying the Torah, because the Torah can be acquired only if studied in company; for R. Jose, the son of R. Chanina, said: "What is meant by the passage (Jer. 50, 36.) The sword is against the lying soothsayers and they shall become foolish, i.e., the sword is against the learned who sit alone and study the Torah in privacy. Moreover, they become foolish; for it is written here Veno'alu (and they shall become foolish), and it is written there (Num. 12, 11.) No'alnu (wherein we have acted foolishly). Moreover, they will commit sins; for it is said (Ib.) And wherein we have sinned (No'alnu), and if you wish [I conclude] from this (Is. 19, 13.) The prince of Tzo-an are become fools (No'alu)." We can explain in another way: Be attentive and listen, Expose yourselves to being smitten over the study of the Torah, as Resh Lakish said: "Whence do we infer that the Torah will be preserved with him only who is ready to die for her? It is said (Num. 19, 14.) This is the Torah, when a man dieth in a tent." We may explain in another way: Be attentive and listen, O Israel; Be quiet, listen, and then explain it, as Raba said "A man shall first study and then think how to explain it." It was said in the academy of R. Janai, "What is meant by the passage (Pr. 30, 33). For the pressure of milk bringeth forth butter, and the pressure of the nose bringeth forth blood, so the pressure of wrath bringeth forth strife? That is, In whom can you find the butter (the prime) of Torah? who has vomited the milk of his mother's breast on account of her (the Torah). And the pressure of the nose bringeth forth blood, i.e., every disciple who is silent when the provocation of his teacher is upon him the first time, will be rewarded with the knowledge of being able to distinguish between ritually purified blood and unpurified blood. So the pressure of wrath bringeth forth strife, i.e., every disciple who remains silent at the provocation of his teacher once and a second time will be rewarded with the knowledge of being able to distinguish between civil and criminal laws; for we are taught (in a Mishnah) that R. Ishmael says: "He who wants to become wise shall study the civil laws for there is no store (of wisdom) in the entire Torah richer than this (civil law), which is like a flowing well." R. Samuel b. Nachmeini said: "What is meant by the passage (Pr. 30, 32.) If thou hast become degraded by lifting thyself up or, if thou hast devised evil, put thy hand to thy mouth, i.e., He who lowers himself (exposes his ignorance) for the sake of learning the Torah. shall finally be raised; if he muzzle his mouth (is ashamed to ask his teacher) he will have to put his hand to the mouth [when he in turn is questioned]."

"And she departed and wandered" (ibid.). The meaning of "and she wandered" is merely idolatry, because it is written, concerning (this root), "They are vanity, a work of delusion" (Jer. 10:15). He went and cast himself beneath the thorns of the wilderness, so that the moisture might be upon him, and he said: O God of my father Abraham ! Thine are the issues of death; take away from me my soul, for I would not die of thirst. And He was entreated of him, as it is said, "For God hath heard the || voice of the lad where he is" (Gen. 21:17). The well which was created at twilight was opened for them there, and they went and drank and filled the bottle with water, as it is said, "And God opened her eyes, and she saw a well of water" (Gen. 21:19). And there they left the well, and thence they started on their way, and went through all the wilderness until they came to the wilderness of Paran, and they found there streams of water, and they dwelt there, as it is said, "And he dwelt in the wilderness of Paran" (Gen. 21:21). Ishmael sent for a wife from among the daughters of Moab, and 'Ayeshah was her name. After three years Abraham went to see Ishmael his son, having sworn to Sarah that he would not descend from the camel in the place where Ishmael dwelt. He arrived there at midday and found there the wife of Ishmael. He said to her: Where is Ishmael? She said to him: He has gone with his mother to fetch the fruit of the palms from the wilderness. He said to her: Give me a little bread and a little water, for my soul is faint after the journey in the desert. She said to him: I have neither bread nor water. He said to her: When Ishmael comes (home) tell him this || story, and say to him: A certain old man came from the land of Canaan to see thee, and he said, Exchange the threshold of thy house, for it is not good for thee. When Ishmael came (home) his wife told him the story. A son of a wise man is like half a wise man. Ishmael understood. His mother sent and took for him a wife from her father's house, and her name was Fatimah.