Midrash su Proverbi 24:17

We are taught in a Baraitha: For visiting a sick person, there is no limit. What is the meaning of there is no limit. R. Joseph thought to interpret it to mean there was no limit for its reward. Thereupon Abaye said to him: "Is there then a limit for all other commandments? Behold we are taught in a Mishnah: Be careful with the light commandments just as with severe commandments, for thou dost not know the amount of the reward of any commandment." Abaye therefore said that there is no limit means even a great man should visit an inferior man. Raba said There its no limit means "even a hundred times a day." We are also taught in a Baraitha that to visit a sick person there is no limit, even a great man unto an inferior one, and even a hundred times a day. R. Acha b. Chanina said: "Whoever visits a sick person takes away one-sixtieth of his agony [sickness."] Abaye thereupon said to Raba: "If so, then let sixty persons visit every sick person and thus the sick become well?" The latter answered him that this is estimated like the tenth of Rabbi, and only to one who was born at the same hour [under the same planetory influence,] with that sick person; for we are taught in a Baraitha that Rabbi says: "A daughter who is supported by her brother's estate [after their father's death,] is entitled to inherit one-tenth of the estate that was left by her father." The sages then said unto Rabbi: "According to your opinion, then, he who has left ten daughters and one son, the consequence would be that the son would inherit nothing in such a case?" Upon which Rabbi replied: "I mean this: the first one should take one-tenth of the entire estate, the second should take one-tenth from that which is left, the third a tenth from the estate that was left after the second had taken, and so forth, after which they redivide it into equal shares." [Hence something must be left.] R. Chelbu became sick. R. Cahanna then announced: "R. Chelbu is sick (Fol. 40), R. Chelbu is sick." However, no one came to visit him. He then said to the Rabbis: "Did it not happen once with one of the disciples of R. Akiba, who became sick, that none of the sages came to visit him? R. Akiba happened to visit him, and because he swept and sprinkled the house for him he became well. The sick person then said to him: 'Rabbi, thou hast restored me to life.' R. Akiba thereupon went out and lectured: 'Whoever does not visit a sick person is considered as if he had shed ahis blood [caused his death].' [Hence it is a crime not to visit the sick."] When R. Dimi came he said: "Whoever visits a sick person causes him to live, but whoever does not visit a sick person causes him to die." What does "causes him," mean? Shall I assume that it means whoever visits a sick person prays for mercy that he should live, and whoever does not visit a sick person prays that he should die? How can we assume that merely by not visiting it is considered as if he prays he should die? We must therefore say that it means whoever does not visit a sick person prays neither that he should live nor that he should die. Raba, whenever he became ill, the first day he would say to his family: "Do not reveal it to anyone, so that my chance [to get well] shall not be impaired." Then he would say: "Go out in the street and announce that Raba is sick. My enemies should rejoice, as it is written (Pr. 24, 17) At the fall of thy enemy do not rejoice; and at his tumbling let not thy heart be glad; lest the Lord see it, and it be displeasing in His eyes. He turned away from him His wrath; and my friends should pray in my behalf."

Haman took the apparel and the horse and went to Mordecai. (Haman) said to him: Arise, and put on the purple of the king. (Mordecai) said to him: Villain! Dost thou not know that for three days I have put on sack-cloth with ashes, sitting on the ashes, because of that which thou hast done to me? Now take me to the bath-house, and afterwards will I put on the purple of the king. And he washed him and dressed him. (Haman) said to him: Mount and ride upon the horse. He said to (Haman): On account of the affliction of the fast I have no strength to mount and ride upon the horse. What did Haman do? He lowered himself, || and Mordecai put his foot upon his neck, and he mounted and rode upon the horse. Mordecai said: Blessed be the Omnipresent, who hath not let aught of His words fall to the earth, to fulfil that which is said, "But thou shalt tread upon their high places" (Deut. 33:29). Mordecai betook himself to his seat of honour at the king's gate, whilst Haman was hurried along, and he went "to his house mourning and having his head covered" (Esth. 6:12), because of that which had happened to him.