Midrash su Proverbi 29:25

“He said: Blessed are you of the Lord, my daughter; you have shown more kindness at the end than at the beginning, not to follow the youths, whether poor or wealthy” (Ruth 3:10).
“At midnight I will rise to thank You because of Your righteous ordinances” (Psalms 119:62). Rabbi Pinḥas in the name of Rabbi Eliezer ben Yaakov: A harp and a lyre were placed alongside David’s head and when midnight would arrive he would rise and play them. Rabbi Levi said: A harp was suspended…²⁰⁸A north wind would blow and play the harp at midnight, awakening David, who would then arise and study Torah until morning (Eikha Rabba 2; Berakhot 3b). “Because of Your righteous ordinances [mishpetei tzidkekha]” – the punishments [shefatim] that you brought upon Pharaoh, as it is stated: “The Lord afflicted Pharaoh with great afflictions” (Genesis 12:17), and the kindnesses [tzedakot] that You performed for Abraham and Sarah.
Alternatively, “because of Your righteous ordinances” – the punishments that You brought upon the Egyptians, and the kindnesses that You performed with our ancestors in Egypt. They had no mitzvot in whose performance they could engage so they could be redeemed, and You gave them two mitzvot in which they could engage and be redeemed, and they are: The blood of the paschal offering and the blood of circumcision. Rabbi Levi said: On that night the blood of the paschal offering was mixed with the blood of circumcision, [and this allowed the Israelites to be redeemed,] as it is stated: “I passed by you, and saw you wallowing in your blood, I said to you: In your blood, live; I said to you: In your blood, live” (Ezekiel 16:6).
Alternatively, “because of Your righteous ordinances” – the punishments that You brought upon the Ammonites and Moavites, and the kindnesses that You performed with my grandfather and grandmother,²⁰⁹The verse in Psalms was stated by David, a descendant of Boaz and Ruth. as had he [Boaz] quickly uttered one curse to her, from where would I have descended? But You inspired him to bless her, as it is stated: “Blessed are you of the Lord, my daughter.”
“The trembling of man brings a snare; but one who trusts in the Lord will be exalted” (Proverbs 29:25). Rabbi Akiva was departing to Rome, [and] he said to a member of his household: ‘Go purchase for me an item that is equally appreciated by all.’ He went and brought him birds. [Rabbi Akiva] said to him: ‘Why did you take so long? [Did it take a long time] to trap them?’ He said: ‘It is because they cause people to tremble.’ [Rabbi Akiva] read this verse in his regard: “The trembling of [ḥerdat] man brings a snare.” The trembling that Jacob induced in Isaac, as it is written: “Isaac trembled [vayeḥerad] a great trembling…” (Genesis 27:33), and by right, he should have cursed him. “But one who trusts in the Lord will be exalted” – You inspired him to bless him, as it is stated: “And he shall be blessed” (Genesis 27:33).
The trembling that Ruth induced in Boaz, as it is stated: “The man trembled and flinched” (Ruth 3:8), and by right, he should have cursed her. “But, one who trusts in the Lord will be exalted” – You inspired him to bless her, as it is stated: “Blessed are you of the Lord, my daughter.” “And flinched,” she embraced him like lichen.²¹⁰She did so to calm him. He began touching her hair; he said: ‘Spirits do not have hair.’ He said to her: ‘Who are you, a spirit or a woman?’ She said: ‘A woman.’ [He said:] ‘Are you single or married?’ She said to him: ‘Single.’ [He said:] ‘Are you ritually impure, or pure?’ She said to him: ‘Pure.’ Here was a ritually pure woman lying at his feet, as it is stated: “He said: Who are you? She said: I am Ruth your maidservant…” (Ruth 3:9). Rabbi Berekhya said: The wicked are accursed. There it is written: “She grabbed him by his garment, saying: Lie with me” (Genesis 39:12), but here: “Spread your garment over your maidservant” (Ruth 3:9).²¹¹The wife of Potiphar brazenly demanded that Joseph lie with her, although she was married. Ruth, in contrast, who was permitted to Boaz, spoke to him in a humble and modest fashion.

And Isaac trembled very exceedingly (Gen. 27:33). Scripture states elsewhere in allusion to this verse: The fear of man bringeth a snare; but whoso putteth his trust in the Lord shall be set up on high (Prov. 29:25). Because of the fear that Jacob brought upon Isaac, it would have been fitting for him to have cursed him. Who compelled him to bless Jacob? Whoso putteth his trust in the Lord shall be set up on high. R. Levi said in the name of R. Hama the son of Hanina: Isaac was terrified twice, once when he was bound upon the altar, and again when Esau entered. There is no way of knowing which event frightened him more, but since the word exceedingly is mentioned in this verse, you may presume that this was the more terrifying experience. The Holy One, blessed be He, said to Israel: Because of the evil inclination, you do not pursue My ways in this world, but in the future I will place within you a new heart; And I will put a new spirit within you; and I will remove the stony heart out of your flesh, and will give you a heart of flesh (Ezek. 11:19).

(Jud. 9:23:) THEN GOD SENT AN EVIL SPIRIT < BETWEEN ABIMELECH AND THE CITIZENS OF SHECHEM >. Also at the end < of the story > it is written (in vs. 57): AND UPON THEM CAME THE CURSE OF JOTHAM BEN JERUBBAAL. What is written there (in vs. 7)? BUT, WHEN THEY TOLD JOTHAM (about the Shechemites making Abimelech their king), [HE WENT AND STOOD AT THE TOP OF MOUNT GERIZIM]. Now why did he stand at the top of Mount Gerizim for cursing, when (according to Deut. 27:13-26) they only gave curses on Mount Ebal? It is simply that Jotham said this: The Samaritans are going to say: Mount Gerizim is ours because there were the blessings given; but they will not know that curses are given there. How is that? It is simply this: The ones who were standing on Mount Ebal and cursing, at whom were they cursing? Was it not at those who were standing opposite them (on Gerizim)? The ones who were blessing, at whom were they blessing? Was it not at those who were opposite them (on Ebal)? It turns out that the curses come upon Mount Gerizim, and the blessings, upon Mount Ebal. For that reason, Jotham said: I am standing only on Mount Gerizim when cursing my brother and the people of Shechem. He began by saying (in Jud. 9:8): THE TREES WENT < TO ANOINT A KING OVER THEMSELVES >…. R. Meshe said: These words that Jotham spoke are a parable. How? THE TREES WENT. These are Israel. (Jud. 9:8, cont.:) AND THEY SAID TO THE OLIVE TREE. This is Othniel ben Kenaz, in that he was from the tribe of Judah (cf. Jud. 1:13; 3:9-11). Thus it is stated (about Judah in Jer. 11:16): < THE LORD HAS CALLED YOUR NAME > A GREEN OLIVE TREE, < FAIR WITH GOOD FRUIT >. Now what did Othniel say to them (in Jud. 9:9)? SHOULD I LEAVE MY FATNESS? Olive oil is pure. They came to Deborah (according to Jud. 9:10): AND [THE TREES] SAID TO THE FIG TREE: < YOU COME AND REIGN OVER US >. This refers to Deborah. She said to them (in vs. 11): SHOULD I LEAVE MY SWEETNESS? (Cf. Jud. 5:1:) THEN DEBORAH SANG. (Jud. 9:12:) THEN THE TREES SAID TO THE VINE: < YOU COME AND REIGN OVER US >. It said to them (in vs. 13): SHOULD I LEAVE MY NEW WINE? TO THE VINE (in vs. 12) refers to Barak and Gideon (according to Jud. 8:22): RULE OVER US, YOU, < YOUR SON, AND YOUR SON'S SON AS WELL >. He said to them (in vs. 23): I WILL NOT RULE. When they saw this, (according to vs. 14:) THEN ALL THE TREES SAID UNTO THE BRAMBLE: < YOU COME AND REIGN OVER US >. This refers to Abimelech. Just as this bramble is full of thorns, so was Abimelech full of evil deeds. When they invited him to reign, what did he say to them (in vs. 2): AND REMEMBER THAT I AM YOUR BONE AND YOUR FLESH. So the Holy Spirit cries out (in Prov. 29:26): MANY SEEK AUDIENCE FROM A RULER, < BUT IT IS FROM THE LORD THAT ONE RECEIVES JUSTICE >. What did the bramble say to them (in Jud. 9:15)? COME AND TAKE REFUGE IN MY SHADE. Is it not better for you to make me alone king rather than seventy? Immediately (according to Jud. 11:11): AND [THE PEOPLE] SET HIM OVER THEM.¹⁰⁸The passage concerns the elders of Gilead and Jephthah, not the Shechemites and Abimelech. Jotham said to them (in Jud. 9:16 or 19, also vs. 20): IF < YOU HAVE ACTED > TRULY < AND UPRIGHTLY…. BUT IF NOT, LET FIRE COME FORTH FROM ABIMELECH AND DEVOUR THE PEOPLE OF SHECHEM >…. Then it written (in vs. 57): AND UPON THEM CAME THE CURSE OF JOTHAM. When? (In Jud. 9:23:) THEN GOD SENT AN EVIL SPIRIT < BETWEEN ABIMELECH AND THE CITIZENS OF SHECHEM >. Blessed are those who are righteous; for wherever they go, the Holy One preserves them; and they are recognized among the nations. Thus it is stated (in Is. 61:9): AND THEIR SEED IS KNOWN AMONG THE NATIONS.