Midrash su Proverbi 29:33

And these are the names of the Sons of Israel that came into Egypt with Yaakov, every man came with his household – There it is written (Mishlei 13, 24): “He who spares the rod hates his son; but he who loves him disciplines him in his youth.” Ordinarily in the world, if a person says to his friend: “So-and-so hit your son”, he would be ready to reduce his livelihood. And why is it taught “ He who spares the rod hates his son”?! In order to teach you, that anyone who refrains from disciplining his son in the end causes him to fall into evil ways and will hate him. This is what we have found with Yishmael, who behaved wickedly on Avraham his father but did not rebuke him, with the result that he fell into evil ways and he hated him and he left from his house with nothing. What did Yishmael do when he was fifteen years old? He started to bring idols from the market and he would play with them and worship them as he had seen others do, immediately (Bereishit 21, 9) “And Sarah saw the son of the Egyptian Hagar that she had given birth for Avraham was fooling around etc…” And there is no fooling except for idol worship, like that it says (Shemot 32,6): And they rose up to fool around. Immediately (Bereishit 21,10): And she said to Avraham , Send out this maid-servant and her son, perhaps my son will learn from him. Immediately, (Bereishit 21,11) And this thing was very bad in the eyes of Avraham etc...on account of his son because he had become evil. (Bereshit 21,12) And G-d said to Avraham, do not let it be evil in your eyes etc... From here you can learn, that Avraham was secondary to Sarah in prophecy, following on, (Bereishit 21,14): And Avraham got up in the morning and he took bread and a bottle of water, to teach you, that he hated Yishmael because of his evil ways, and sent him and his mother Hagar empty-handed and expelled them from his house because of this. Do you really think that Avraham, of whom it is written (Bereishit 13,2): And Avraham was very rich in cattle etc... that he would send his wife and his son from his house empty-handed, without clothes or means of a livelihood?! Rather, this is to teach you, since he turned evil, he stopped thinking about him. What was his end? After he had been expelled, he sat at the cross-roads and was a bandit, as it says (Bereishit 16,12): And he was a wild man. And similar to this (Bereishit 25,28): And Yitzchak loved Esav, therefore he turned to evil ways, because he was not rebuked, like we were taught: Five transgressions the evil Esav transgressed on that day: He seduced an engaged lady, and killed a man, denied resurrection, and rejected the fundamentals of religion and spurned his birthright, that he desired the death of his father, and sought to kill his brother, as it says (Bereishit 27,41):May the days of mourning for my father be brought close etc.. And he forced Ya'acov to flee from his father. And he even went with Yishmael, to learn from his evil ways and to add to his wives, as it says (Bereshit 28,9): And Esav went to Yishmael. Similarly with David, that he did not rebuke or chastise his son Avshalom, he turned to evil ways and sought to kill his father, and he lay with concubines, and becoming the cause if his wandering, bare-footed and crying, and many thousands and myriads of Israelites were slaughtered, and he caused much suffering upon them which did not end. As it is written (Psalms 3,1): A song of David, when he fled from Avshalom his son, just as it was written after (Psalms 3,2) How great in number have my enemies become etc. And cultural evil is harsher on one's home than the war of Gog and Magog, for regarding the war of Gog and Magog it says: (Tehilim 2:1) "Why do the nations stir?" and later it is written: (Tehilim 3:2) "God, how many my enemies are!" And similarly David behaved with Adoniyah, he did not beat him in punishment, and did not get angry at him, and therefore he left to cultural evil, as is written: (Kings 1 1:6) "And his father never scolded him...and she bore him after Avshalom." Wasn't Avshalom the son of Maacha, while Adoniyahu was the son of Chagit? What does it mean, "she bore him after Avshalom"? Instead- since he [Avshalom] left to cultural evil, and his father never beat him, and it is written about Adoniyahu "his father never scolded him," he too left to cultural evil, and therefore it is written: "and she bore him after Avshalom." (Proverbs 13:24) "But he who loves him disciplines him in his youth" refers to the Holy Blessed One, who loves Israel, as it is written (Malachi 1:2) "I have loved you, says God," who increases their suffering. One can find three good gifts that the Holy Blessed One gave to Israel, and they were each given only by means of suffering: the Torah, the Land of Israel, and life in the World to Come. The Torah, as it is written: (Psalms 94:12) "How lucky is the man who You discipline, God, and to whom You teach Your Torah." The Land of Israel, as it is written: (Deuteronomy 8:5) "Bear in mind that the LORD your God disciplines you just as a man disciplines his son." What is written next? (Deuteronomy 8:7) "For the LORD your God is bringing you into a good land..." The World to Come, as it is written: (Proverbs 6:23) "For the commandment is a lamp, the teaching is a light, and the way to life is the rebuke that disciplines." And when anyone rebukes his son, the son increases his love for his father, and he honors him, as it is said: (Proverbs 29:17) "Discipline your son and he will give you peace." And it says: (Proverbs 19:18) "Discipline your son while there is still hope." And he increases his love for him, as it says: "But he who loves him disciplines him early," meaning because he disciplines him early, therefore he loves him. You find that Abraham disciplined Isaac his son and taught him Torah and guided him in his ways, as is written about Avraham: (Genesis 26:5) "In return for Avraham's obedience to my voice" and it is written: (Genesis 25:19) "These are the descendants of Isaac, son of Abraham," which teaches you that he was similar to his father in all ways- in beauty, in wisdom, in wealth, and in good deeds. You should know that he [Isaac] was thirty-seven years old when his he was bound by his father, and it is written: (Genesis 24:1) "And Abraham was old, advanced in age" and yet he bound him and positioned him like a lamb, and he did not refuse. Therefore: (Genesis 25:5) "Abraham gave all that he had to Isaac," Which is to say, "he who loves him disciplines him early." In the same manner, Isaac would discipline Jacob early, for Isaac taught him Torah and disciplined him in his house of study, as it says: (Genesis 25:27) "but Jacob was a mild man who stayed home." And he learned what his father taught him, and then he separated from his father and hid in the house of Ever to study Torah. Therefore he merited blessing and inherited the land, as it says: (Genesis 27:1) "Jacob lived in the land of his father's residence, in the land of Canaan." And even our Patriarch Jacob disciplined his sons, and beat them and taught them his ways, so that none of them would be disposable, as it is written: (Exodus 1:1) "These are the names of the sons of Israel who arrived to Egypt..." The verse equates them all to Jacob, for they were all righteous as he had been. This resolves: "But he who loves him disciplines him early."

R. Huna used to gather ten disciples of the college when a case came before him, saying: "In order that each of us may carry off a chip of the beam" (all should share the responsibility). And R. Ashi, whenever a Trefah came before him for his examination as to its legality, used to gather all the slaughterers of the city, saying: "In order that each of us may carry off chips of the beam." When R. Dimi came from Palestine he said: R. Nachman b. Cohen lectured: "What is the meaning of the passage (Ib. 29, 4) A king will through the exercise of justice establish [the welfare of] a land; but one that loveth gifts overthroweth it; if the judge is like unto a king, who needs not the favor of any one, he establishes the land; but if he is like a priest who goes around the barns asking for heave-offerings (support), he overthroweth it." The house of the Prince had appointed a judge who was ignorant, so the Rabbis said to Juda b. Nachman, the interpreter of Resh Lakish: "Go and be his interpreter." He inclined his ear to hear what he wanted to say for interpretation; but the judge said nothing. Juda then exclaimed (Hab. 2, 19) Woe unto him that saith to the wood, Awake! Rouse up! to the dumb stone, shall this teach? Behold, it is overlaid with gold and silver, and no breath whatever is in its bosom. And the Holy One, praised be He! will punish his appointers, as it is said (Ib.) But the Lord is in His holy temple; be silent before Him, all the earth.

It is taught that R. Simeon the son of Yohai stated: You find that the Holy One, blessed be He, bestowed three precious gifts upon Israel, but He gave them only through suffering: the law, the land of Israel, and the world-to-come. The law, for it is written: Happy is the man whom Thou instructest, O Lord, and teachest out of Thy law (Ps. 94:12). Concerning the land of Israel it is written: You shall realize that the Lord your God chastises you as a man chastises his son (Deut. 8:5). What is written afterward? For the Lord thy God bringeth thee into a good land (ibid., v. 7); and of the world-to-come it is written: For the commandment is a lamp, and the teaching is light, and reproofs of instruction are the way of life (Prov. 6:23). Every father who chastises his son increases the child’s love and respect for his father, as it is written: Chasten thy son, for there is hope; but set not thy heart on his destruction (ibid. 19:18). Hence, But he that loveth him chasteneth him betimes.

R. Abba b. Cahana based his [Purim] lecture on this passage (Ecc. 2, 26) For to a man who is good in His presence He giveth wisdom and knowledge and joy, this refers to Mordecai, the upright; but to the sinner he giveth employment to gather up and to bring together, that refers to Haman; that he may give it to him that is good before God, refers to Mordecai, concerning whom it is written (Est. 8, 2) And Esther appointed Mordecai over the house of Haman. Rabba b. Uphran based his [Purim] lecture on the following passage (Jer. 49, 39) And I will set up my thrown in Elam, and I will destroy thence kings and princes; i.e., kings, refers to Vashti, and princes, refers to Haman and his ten sons. R. Dimi b. Isaac based his [Purim] lecture on (Fol. 11) this passage (Ezra, 9, 9) For. we. are bondmen; yet in our bondage hath our God not forsaken us, but hath extended unto us kindness before the kings of Persia. When did He extend unto us kindness? In the time of Mordecai. R. Chanina b. Papa based his [Purim] lecture on this passage (Ps. 66, 12) Thou hast caused men to ride over our heads; we went through fire and through water; but Thou didst bring us out unto abundance, i.e., through fire, refers to the time of Nebuchadnezzar, the wicked; through water, refers to the time of Pharaoh. But Thou didst bring us out unto abundance, refers to the time of Haman. R. Jochanan based his lecture on this passage (Ib. 98, 3) He hath remembered His mercy and His faithfulness to the house of Israel; all the ends of the earth have been the salvation of our God. When did all the ends of the earth see it? In the time of Mordecai and Esther. Resh Lakish based his lecture on this passage (Prov. 28, 15) As a roaring lion and greedy bear, so is a wicked ruler over a poor people. As a roaring lion, refers to Nebuchadnezzar concerning whom it is written (Jer. 4, 7) The lion is come up from his lair. Greedy bear, refers to Ahasuerus, about whom it is written (Dan. 7, 5) And behold, there was another, a second beast, like a bear. Concerning which R. Joseph was taught that this refers to the Persians who eat and drink like a bear, and are fleshy like a bear, and let their hair grow like a bear, and have no repose like a bear; wicked ruler, refers to Haman; over a poor people, refers to Israel, who were then poor in meritorious deeds. R. Nachman b. Isaac based his lecture on this passage (Ps. 124, 2) If it had not been the Lord who was for us, when men rose up against us. Men, — not a king (referring to Haman). Raba based his lecture on this passage (Prov. 29, 2) When the righteous are in authority, the people will rejoice; but when the wicked rule, the people groan; i.e., when the righteous rule, refers to Mordecai and Esther, [then] the people rejoice, as it is written (Est. 8, 15) And Mordecai went out from the presence of the king, etc. And the city of Shushan was glad and joyful. But when the wicked rule, this refers to Haman, [then] the people groan, and so says the passage (Ib. 3, 15) And the king and Haman sat down to drink, but the city of Shushan was perplexed. R. Mathna preached with the following passage (Deut. 4, 7) For what great nation is there that hath God so nigh unto it? R. Ashi recited with the following passage (Ib. ib. 34) Or hath God essayed to go to take himself a nation from the midst of a nation.

The fool vents all his spirit, and the wise will soothe it, restraining it” (Proverbs 29:11). “The fool vents all his spirit” – this is Aḥashverosh; “and the wise will soothe it, keeping it back” – this is the Holy One, blessed be He, who soothes Aḥashverosh. That is what you said: “Who stills the raging seas, the raging waves, and the tumult of the peoples” (Psalms 65:8).
“With his display of the wealth of his glorious kingdom, and the honor of his splendid majesty for many days, one hundred and eighty days” (Esther 1:4).
“Of the wealth of his glorious kingdom” – the school of Rabbi Yannai and Ḥizkiyya both said that he [Aḥashverosh] would open [his treasury] and display six treasures each day.¹The verse lists six words that relate to Aḥashverosh’s wealth: Osher, kevod, malkhuto, yekar, tiferet, gedulato. Rabbi Ḥiyya bar Abba said: He showed them various types of expenditures. Rabbi Yuda son of Rabbi Simon said: He showed them the feast of the Land of Israel. Rabbi Levi said: He showed them the vestments of the High Priest. Here it is stated: “His splendid [tiferet] majesty” and there it is stated: “You shall make holy vestments for Aaron your brother, for glory and for splendor [tiferet]” (Exodus 28:2). Just as tiferet stated there refers to the vestments of the High Priest, so does tiferet stated here refer to the vestments of the High Priest.
Rabbi Berekhya said in the name of Rabbi Ḥelbo: The raven flaunts both what is its own and what is not its own. From where did that wicked one become wealthy? Rabbi Tanḥuma said: Nebuchadnezzar, may he be crushed and obliterated, gathered all the riches of the world, and he was possessive of his riches. When he was dying, he said: Shall I leave all these riches to Evil [Merodakh, his son]? He immediately decreed that great bronze ships be built; he filled them with riches, dug and buried them adjacent to the Euphrates, and diverted the Euphrates over them. On the day that Cyrus arose and decreed that the Temple will be built, the Holy One blessed be He exposed them; that is what is written: “So said the Lord to His anointed, to Cyrus, whose right hand I held to subdue nations before him…and gates will not be shut” (Isaiah 45:1), and it is written thereafter: “I will give you treasures of darkness and hidden riches of secret places…” (Isaiah 45:3).

Now these are the ordinances (Exod. 21:1). Scripture says elsewhere: The king by justice establisheth the land, but the man who sets himself apart (terumah)¹The word terumah means “something set aside,” as with the priestly offering. overthroweth it (Prov. 29:4). The Torah’s king rules through justice and thereby causes the earth to endure, but the man who sets himself apart (terumah) overthrows it. This implies that if a man acts as though he were a terumah (the portion separated, or set aside, for the priests) by secluding himself in the corner of his home and declaring: “What concern are the problems of the community to me? What does their judgment mean to me? Why should I listen to them? I will do well (without them),” he helps to destroy the world. Hence the man of separation (terumah) overthroweth it.

(Exod. 21:1:) AND THESE ARE THE ORDINANCES (mishpatim). This text is related (to Prov. 29:4): BY JUSTICE (mishpat) A KING SUSTAINS THE LAND.⁶Gen. R. 14:1; Exod. R. 30:13; cf. Tanh., Exod. 6:2. This refers to the Holy One. (Ibid., cont.:) BUT A PERSON OF REMOVALS (temurot) WILL DESTROY IT. This refers to the first Adam who was separated out in a removal (temurah). R. Jose ben Qetsartah said: Where is it shown that he was separated out in a removal?⁷Above, Gen. 2:1; Tanh., Gen. 2:1;yShab. 2:4 (5b); Gen. R. 17:8. Where it is stated (in Gen. 2:6–7): BUT A MIST WENT UP FROM THE EARTH <AND WATERED THE WHOLE FACE OF THE GROUND>. THEN THE LORD FORMED <THE HUMAN OUT OF DUST FROM THE GROUND>.⁸See above, Gen. 2:2; Tanh., Gen. 2:1. <It is> like the wife of a priest putting water into the midst of her dough and after that taking the hallah.⁹Cf. Numb. 15:20, which identifies hallah and temurot. Ergo, it says (in Prov. 29:4): BUT A PERSON OF REMOVALS (temurot) WILL DESTROY IT. When the Holy One commanded him to eat from this and not to eat from that, he transgressed the command. What did he bring about? (Gen. 3:17:) CURSED IS THE LAND BECAUSE OF YOU. Ergo, (in Prov. 29:4): <BUT A PERSON OF REMOVALS > WILL DESTROY IT.

Another interpretation (of Prov. 29:4): BY JUSTICE (mishpat) A KING SUSTAINS <THE LAND>. This refers to the Holy One. When he came to give Torah to Israel, he began with an ordinance (mishpat). What is written (in Exod. 15:25): THERE HE ESTABLISHED FOR THEM A STATUTE AND AN ORDINANCE, and <it was> here <that> Moses learned the ordinances which he taught Israel.

And Moshe was a shepherd and a gentleman in a fire out of the bush. Rashbi tells what God Almighty discovered from my name and would talk to Moshe out of the bush, what this bush is tougher than any tree in the world and every bird that enters it does not go right out of it but cuts limb organs, so that Egyptian labor is difficult before the place of every slave in the world. A slave or slave Ben Horin never left Egypt but only Hagar said (Genesis 2: 2) and Pharaoh would go on him and send him and his wife and all that he had: Merom and he would talk to Moshe out of the bush as long as Israel was in such trouble

(Lev. 1:1:) “Then [the Lord] called unto Moses.” This text is related (to Prov. 29:23), “One's pride will bring him low, but the low in spirit will obtain honor.” Whenever anyone pursues [a position of] authority, authority flees from him, but whenever anyone flees from [a position of] authority, authority will pursue him. Saul fled from authority when he came to reign, as stated (in I Sam. 10:22), “So they inquired of the Lord again, ‘Has anyone else come [here]?’ And the Lord said, ‘Here he is hiding among the baggage.’” What does it (the word “baggage”) mean? When they came and brought him word of his kingship, he told them, “I am not worthy of kingship. Rather inquire by means of urim and thummim whether I am worthy; and if not, leave me alone.” Immediately (ibid.), “So they inquired of the Lord again (i.e., this second time),” [and] immediately he hid himself until they had inquired of urim and thummim. (Ibid. cont.:) “And the Lord said, ‘here he is hiding among the baggage (literally: instruments).’” Thus have our masters taught: These instruments were urim and thummim. This man fled from authority, and it pursued him, as stated (in I Sam. 10:24), “Do you see the one whom the Lord has chosen, that there is no one like him among all of this people?” But Abimelech ben Jerubbaal pursued authority, and it fled from him, as stated (in Jud. 9:1), “But Abimelech ben Jerubbaal went to Shechem unto his mother's brothers…,” and killed them all upon one stone and ruled over the masters of Shechem. But in the end (according to Jud. 9:23), “Then [God] sent an evil spirit between Abimelech and the masters of Shechem,” and a woman killed him. Moses also fled from authority when the Holy One, blessed be He, said to him (in Exod. 3:10), “Come, I will send you unto Pharaoh, (Exod. 14:13) “But he said, ‘Pray Lord, please make someone else Your agent.” R. Levi said, “For seven days did the Holy One, blessed be He, prevail upon Moses in the thornbush in order to send him,¹³Lev. R. 11:6; Numb. R. 21:15; M. Pss. 18:22; cf. Exod. R. 3:14; also PR 7:2. and he was answering him, ‘Please make someone else Your agent.’” Thus it is stated (in Exod. 4:10), “Then Moses said unto the Lord, ‘Pray, Lord, I have never been a man of words, either in the past or now that You have spoken unto Your servant, for I am slow of speech and slow of tongue.’” The Holy One, blessed be He, said to Moses, “By your life, in the end you shall go.” When he did go [and] said, (in Exod. 5:1), “Thus says the Lord, the God of (the Hebrews) [Israel], ‘Let My people go and they shall serve Me,’” [and] that wicked man said (in vs. 2), “Who is the Lord,”¹⁴Cf. Numb. R. 13:3. Moses began to say, “I have already fulfilled my mission.” [So] he went and sat down. The Holy One, blessed be He, said to him, “Are you sitting down? (Exod. 6:11:) ‘Go and speak unto Pharaoh king of Egypt.’” And so too for each and every oracle (as in Exod. 7:15), “Go unto pharaoh”; (and Exod. 8:16) “Rise up early in the morning.” [These verses are] to teach you that he fled from authority. In the end he led them forth, divided the sea for them, brought them into the desert, brought down the manna for them, brought up the well for them, brought over the quails for them, and made the tabernacle. Then he said, “From now on what is there for me to do?” He got ready and sat down. The Holy One, blessed be He, said to him, “By your life, now you have a greater work than any that you have done, [i.e.,] to teach My children clean and unclean, to enlighten them on how to offer sacrifices to Me,” as stated (in Lev. 1:1–2), “Then [the Lord] called unto Moses […], ‘Speak unto the Children of Israel […], “When one of you presents an offering.”’” Moshe fled from authority and it pursued him, in fulfillment of what is stated (in Prov. 29:23), “One's pride will bring him low, but the low in spirit will obtain honor.” This is Moses, of whom it is stated (in Ps. 8:6), “For You have made him a little less than divine, and crowned him with glory and majesty.” (Lev. 1:1:) “Then [the Lord] called unto Moses.” This text is related (to Ps. 89:20), “Then you spoke to Your saints in a vision and said, ‘I have conferred help upon one who is mighty; I have exalted one chosen from the people.’” Although the Holy One, blessed be He, spoke with the first Adam and commanded him concerning the tree of knowledge, he was alone in the world. So also in the case of Noah; although He spoke with him, he [alone] “was upright in his generations.” And so it was in the case of Abraham, Isaac, and Jacob. They were unique in the world. But in the case of Moses, how many righteous ones [were in the world]? Seventy elders, Bezalel, Uri, Aaron and his sons, and the [tribal] princes. Yet of them all, He called only Moses. Ergo, it says (in Ps. 89:20), “I have exalted one chosen from the people.” This is Moses, as stated (in Ps. 106:23), “had not Moses His chosen one […].”

Beyond these is a kidnapper, who pays his life. R. Shimon b. Yochai says: It is written (Mishlei 29:24) "One who divides with a thief hates his soul. (He hears the adjuration to swear and will not tell.") An analogy: One leaves his neighbor's house laden with (stolen) articles. His friend finds him and asks him "Where are you going?" The thief: "Take your share and don't tell anyone." Later, the robbed one comes and says to him "Swear to me that you did not see that man laden with articles leaving my house." The other: "I swear I know nothing." He is liable for his soul. Of him it is written "One who divides with a thief hates his soul." But if one steals away from his friend, (who asks to be paid for teaching him), and goes (and hides behind a fence) to learn Torah (i.e., to overhear the lesson that he is teaching), though he is called a "thief," he acquires merit for himself. Of him it is written (Mishlei 6:30) "they will not shame a thief for stealing (to fill his soul that is hungry" [for Torah].) In the end, he will be appointed (as a teacher) over the congregation (and he will return the "theft" in full.) As it is written (Ibid. 31) "In the end he will repay seven-fold. All the wealth of his house will he give" — "seven-fold" signifying Torah, viz. (Psalms 12:7) "The words of the L rd are pure words, silver purged in an earthen crucible, refined seven-fold."

And God said [further to him], put your hand into your breast (Shemot 4:6). They said to him, just as when the snake badmouthed I struck it with tzara'at, as it says "you shall be more cursed than all the beasts" (Bereishit 3:14), as it is said "a blemish of tzara'at" (Vayikra 13:51) [therefore, when you badmouth, I will strike you similarly]. Rabbi Elazar said, these coins tat are in it are tzara'at, and so you too are worthy of being struck with tzara'at. And why did he put it into his breast? Because it's the way of evil speech to be said in private. And so it says, "he who slanders his friend in secret, I will destroy" (Tehillim 101:5). There is no "I will destroy" [אַצְמִית atzmit]: rather, it is tzara'at [צָרַעַת], as it is said "[the land may not be sold] permanently" [לִצְמִתֻת litzmitut], and we translate it "permanently" [לַחֲלוּטִין lachlutin]. And we teach "there is no difference between a quarantined/doubtful metzora and a confirmed metzora" (Mishna Megilla 1:7). And he put his hand into his breast and brought it out, and behold his hand was afflicted with tzara'at as snow (Shemot 4:6) - he got his, since he badmouthed. Rabbi Yehoshua Dischinan, in the name of Rabbi Levi, said: from here you may learn that everyone who unjustly suspects their fellow of something is struck in their body. And They said, return your hand to your breast (ibid.) - for what sign would this be to Yisrael? Go and tell them, just as a metzora causes impurity, so too the Mitzriyim are making you impure. And just as it is purified, so too will the Holy Blessed One purify Yisrael, as it is written "And behold his hand was afflicted with tzara'at as snow (Shemot 4:6), and of healing it is written "And he brought it out from his breast and behold it had returned [to be] as his flesh" (Shemot 4:7). Our sages said in order not to provoke insult on the flesh of Moshe, thus the hand wasnot struck with tzara'at until he had brought it out from his flesh, but for healing, from within his breast it was healed. An alternative take: from here we learn that punishments wait for the righteous to come, but the attribute of good is swift to come. "And it will be, if they do not believe these two signs" (Shemot 4:9) - why did the Holy Blessed One give him three signs? Corresponding to Avraham, Yitzchak, and Ya'akov. "And take from the waters of the Y'or" (ibid.) - alludes to the fact that by means of something that was spoke to Yisra'el, the water will be in the future turned to blood, and he will be struck by their hands, as it is written "Listen, you rebels" (Bemidbar 20:10). And he struck the rock and it brought forth, as it says "Then he struck the rock and it oozed [וַיָּזוּבוּ vayazuvu] water" (Tehillim 78:20) - "oozing" always indicates blood, as it is said "And a woman who oozes an oozing [יָזוּב זוֹב, yazuv zov] of her blood" (Vayikra 15:25). And for this reason he struck the rock twice - initially it brought forth blood, and only eventually water. With the first two signs, you find that they returned to their original state, but with the blood it never returned to how it was, since he didn't want to forgive Moshe for the sin of the water. And what sign was this for Yisrael? He said to them, with this sign will the Mitzriyim be struck originally.

(Lev. 1:1:) THEN <THE LORD> CALLED UNTO MOSES. This text is related (to Prov. 29:23): ONE'S PRIDE WILL BRING HIM LOW, BUT THE LOW IN SPIRIT WILL OBTAIN HONOR. Whenever anyone flees from authority, the authority will pursue him.¹⁵Tanh., Lev. 1:3. Saul fled from authority when he came to reign, as stated (in I Sam. 10:22): SO THEY INQUIRED OF THE LORD AGAIN: HAS ANYONE ELSE COME [HERE]? AND THE LORD SAID: HERE HE IS HIDING AMONG THE BAGGAGE. What does it (the word BAGGAGE) mean? When they came and brought him word of his kingship, he told them: I am not worthy of kingship. Rather inquire by means of Urim and Thummim whether I am worthy; and if not, leave me alone. Immediately (ibid.), THEY INQUIRED OF THE LORD AGAIN (i.e., this second time), <and> immediately he hid himself until they had inquired of Urim and Thummim. (Ibid., cont.:) AND THE LORD SAID: HERE HE IS HIDING AMONG THE BAGGAGE (literally: INSTRUMENTS). Thus have our masters taught: These instruments were Urim and Thummim. This man fled from authority, and it pursued him, as stated (in I Sam. 10:24): DO YOU SEE THE ONE WHOM THE LORD HAS CHOSEN, THAT THERE IS NO ONE LIKE HIM AMONG ALL THE PEOPLES? But Abimelech ben Jerubbaal pursued authority, and it fled from him, as stated (in Jud. 9:1–2, 23): BUT ABIMELECH BEN JERUBBAAL WENT TO SHECHEM <UNTO HIS MOTHER'S BROTHERS >…, <SAYING>: PLEASE SPEAK IN THE EARS OF ALL THE CITIZENS OF SHECHEM…. THEN {THE LORD} [GOD] SENT AN EVIL SPIRIT BETWEEN ABIMELECH <AND THE CITIZENS OF SHECHEM >….

Moses also fled from authority when the Holy One said to him (in Exod. 3:10): {ARISE} [COME], I WILL SEND YOU UNTO PHARAOH…. (Exod. 14:13): BUT HE SAID: PRAY LORD, PLEASE MAKE SOMEONE ELSE YOUR AGENT. R. Levi said: For seven days the Holy One prevailed upon Moses in the thornbush in order to send him,¹⁶Lev. R. 11:6; Numb. R. 21:15; M. Pss. 18:22; cf. Exod. R. 3:14; also PR 7:2. and he was answering him: PLEASE MAKE SOMEONE ELSE YOUR AGENT. Thus it is stated (in Exod. 4:10): THEN MOSES SAID UNTO THE LORD: <PRAY, LORD,> I HAVE NEVER BEEN A MAN OF WORDS, EITHER IN THE PAST OR NOW THAT YOU HAVE SPOKEN UNTO YOUR SERVANT, FOR I AM SLOW OF SPEECH AND SLOW OF TONGUE. The Holy One said to Moses: By your life, in the end you shall go. When he did go, he said: (in Exod. 5:1): THUS SAYS THE LORD, THE GOD OF {THE HEBREWS} [ISRAEL]: <LET MY PEOPLE GO>…. That wicked man said (in vs. 2): WHO IS THE LORD, THAT I SHOULD HEED HIS VOICE?¹⁷Cf. Numb. R. 13:3. Moses began to say: I have already fulfilled my mission. He went and sat down. The Holy One said to him: Are you sitting down? (Exod. 6:11:) GO AND SPEAK UNTO PHARAOH KING OF EGYPT. For each and every oracle (as in Exod. 7:15), GO UNTO PHARAOH. (Exod. 8:16 [20]:) RISE UP EARLY IN THE MORNING. <These verses are> to teach you that he fled from authority. In the end he led them forth, divided the sea for them, brought them into the desert, brought down the manna for them, brought up the well for them, brought over the quails for them, and made the Tabernacle. Then he said: From now on what is there for me to do? He got ready and sat down. The Holy One said to him: By your life, now you have a greater work than any that you have done, <i.e.,> to teach my children clean and unclean, to enlighten them on how to offer sacrifice to me, as stated (in Lev. 1:1–2): THEN <THE LORD> CALLED UNTO MOSES <…> [SPEAK UNTO THE CHILDREN OF ISRAEL <…>: WHEN ONE OF YOU PRESENTS AN OFFERING.] Abimelech pursued authority and it fled from him, in fulfillment of what is stated (in Prov. 29:23): ONE'S PRIDE WILL BRING HIM LOW. (Ibid., cont.: BUT THE LOW IN SPIRIT WILL OBTAIN HONOR. This is Moses, of whom it is stated (in Ps. 8:6 [5]): FOR YOU HAVE MADE HIM A LITTLE LESS THAN DIVINE, AND CROWNED HIM WITH GLORY AND MAJESTY.

R. Isaac said: "The [evil] inclination renews its fight upon man every day, as it is said (Gen. 6, 5) And that every imagination of the thought of his heart was only evil all day long." (Ib. b) R. Simon b. Lakish said: "The evil inclination of man renews its fight upon man, and desires to slay him, as it is said (Ps. 37, 23) The wicked looketh out for the righteous, and seeketh to slay him; and were it not for the help of the Holy One, praised be He! man would not resist it, as it is said further: The Lord will not leave him in his hand, and will not condemn him when he is judged." In the college of R. Ishmael it was taught: "My son, if that ugly (the tempter) meet thee, drag it into the house of learning (overcome it through powder; and if it is iron, it will be split to powder, and if it is iron, it will be split to pieces. If a stone, it will be ground, as it is written (Job 14, 19) The water weareth out stones; and by water is meant the Torah, as it is said (Is. 55, 1) Ho, everyone that thirsteth, come ye for water. And if iron, it will be split into pieces, as it is said ( Jer. 23, 29) Is not my word like as fire? saith the Lord, and like a hammer that breaketh the rock in pieces?" R. Samuel b. Nachmeni said, in the name of Jonathan: "The evil inclination tempts man in this world, and bears testimony against him in the world to come, as it is said (Prov. 29, 21) He that delicately bringeth up his servant from his youth, shalt have him become at length (Manun) violent. And in the Atbach- of R. Chiya, Sahada (witness) finds a substitute in Manun." R. Huna pointed out the following contradiction: "It is written (Hos. 4, 12) For the spirit of lewdness is in their bosom; i.e., at first it causes to err, and afterwards it remains in the bosom." Rab said: In the beginning he is called traveler, then guest, and then man, as it is said (II Sam. 12, 4) And there came a traveler unto a rich man; and he felt compunction to take from his own flocks and from his own heads to dress for the guest that was come to him; and it is written further: And he dressed it for the man that was come to him.

“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.

(Fol. 64a) R. Juda, in the name of Samuel, said: "He who drinks one-fourth of a Lug of wine should not decide any legal question." "This tradition is not a good one," said R. Nachman, "for I know that unless I do drink a quarter of a Lug of wine, I feel that my head is not clear." "Why," said Raba to him, "should the master express himself so? Has not R. Acha, the son of R. Chanina, said, 'What is meant by the passage (Pr. 29, 3.) But he that keepeth company with harlots will lose (his) wealth.' This means that whoever says one Halacha (Law) is beautiful and that the other Halacha is not beautiful will lose the wealth of the Torah (he will forget it)." "I take it back," R. Nachman said to him. Rabba b. R. Huna said: "One who is tipsy should not pray; but if he does pray, his prayer will nevertheless be acceptable. If one is intoxicated, he should not pray; and if he does pray his prayer shall be considered an abomination." When can one be termed tipsy and when intoxicated? This we learn from the incident of R. Abba b. Shumni, and R. Menashia, the son of R. Jeremiah of Diphti, who were taking leave of one another when they were on the boat which crossed the river of Yuphthi. They agreed to let each one say an Halacha which should be new to the hearer; for R. Mari, the grand-son of R. Huna b. Abba, said, "A man must not leave his associate otherwise than with a word of Halacha; by which he may remember him." So one began thus: "When can one be termed tipsy and when intoxicated? If one would have enough sense to speak to a king, he is merely tipsy; but one who would not have enough sense to converse with a king is called intoxicated." The other replied and said: What shall he who takes possession of the estate of a proselyte [who has no heirs-in-law] do [with the wealth] in order that it may endure with him? Let the possessor buy a Torah (a scroll)."

Rabbi Yitzḥak began: “With the rise of the righteous the people rejoice, and with the rule of the wicked the people sigh.” (Proverbs 29:2). When the righteous achieve prominence, there is joy and happiness in the world; there is joy [va]¹⁰The word king [melekh] is preceded with the prefix vav heh. Va is an expression of joy. in the world: “And the King [vehamelekh] David” (II Samuel 3:31), va that David reigned; “and the King [vehamelekh] Solomon” (I Kings 2:45) va that Solomon reigned; “and the King [vehamelekh] Asa” (I Kings 15:22), va that Asa reigned. This is regarding kings of Israel; from where [do we know] regarding kings of the nations of the world? As it is stated: “And Cyrus the King [vehamelekh]” (Ezra 1:4), va that Cyrus reigned.
But when the wicked achieve prominence, woe [vai],¹¹The word reign [yimlokh] is preceded with the prefix vav yod. Vai is an expression of woe. sighing, and enflamed wrath are in the world. “Ahab son of Omri reigned [vayimlokh] over Israel” (I Kings 16:29), vai that Ahab son of Omri reigned. “Hoshe’a son of Ela…reigned [vayimlokh]” (II Kings 15:30), vai that Hoshe’a son of Ela reigned. “Zedekiah son of Yoshiyahu reigned [vayimlokh]” (Jeremiah 37:1), vai that Zedekiah son of Josiah reigned. Regarding kings of the nations of the world, it is as it is written: “It was [vayhi] during the days of Aḥashverosh” (Esther 1:1), vai that Aḥashverosh reigned.

(Lev. 5:1:) “And if a soul sins in that it hears a voice swearing […, if he does not speak out, he shall bear his iniquity].” This text is related (to Eccl. 5:1), “Do not be rash with your mouth, and let not your heart hasten to bring forth a word before God.” These [words refer to] people who vilify the name of the Holy One, blessed be He. Come and see, when the celestial beings were created, those below were created with half of the [divine] name, as stated (in Is. 26:4), “for through Yh,³⁸YH is the first half of the divine name, which the Hebrew spells out where the translation reads THE LORD. the Lord formed the worlds.”³⁹The midrash interprets tsur ‘olamim as FORMED THE WORLDS (i.e., this world and the world to come) rather than as the more usual EVERLASTING ROCK. For similar interpretations, see yHag. 2:1 (77c); Men. 29b; Gen. R. 12:10; M. Pss. 62:1; 114:3; cf. also M. Pss. 118:14. But why were they not created with all of it? So as not to mention the full name [of the Holy One, blessed be He] with him. Woe to those creatures who vilify the name of the Holy One, blessed be He, in vain. See what is written about offerings (in Lev. 1:2), “When one of you presents an offering to the Lord.” It does not say "to the Lord, an offering," but “an offering to the Lord” (so that who changes his mind about an offering in mid-sentence not mention God’s name for no reason).⁴⁰Tanh. (Buber), Gen. 1:6; Ned. 10ab; Sifra to Lev. 1:2, Wayyiqra, Parashah 2; Sifre, Deut.32:3 (306); Gen. R. 1:13. And [yet] people vilify the name of the Lord in vain. It is therefore stated (in Eccl. 5:1), “Do not be rash with your mouth…. for God is in heaven and you are on earth.” For who would say that God is not in heaven and that people are not on earth? [Accordingly], Solomon has said, “Every time that the weakest of the weak is above, he defeats the warrior below.” Go and learn from Abimelech (in Jud. 9:53), “But a certain woman dropped an upper millstone on Abimelech's head and cracked his skull.”⁴¹Since the woman was above the warrior Abimelech in the tower of Thebez, her killing him is an example of a relatively weak person defeating a warrior from above. And if he was a warrior among warriors and there was none like him, and [yet] a woman [was able to] kill him from above, how much the more so in the case of the Holy One, blessed be He! See what is written about Him (in Dan. 4:32), “All the inhabitants of the earth are of no account, and He does as He wishes [with the host of heaven and with the inhabitants of the earth].” It is also written (in Ps. 47:3), “For the Lord most high is awesome, a great King over all the earth,” and people are below. (Eccl. 5:1:) “Therefore let your words be few.” So what is there for you to do? To put your hand upon your mouth and upon your ear in order to neither speak nor hear. Ergo (in Lev. 5:1), “If a soul sins.”⁴²These words also appear in Lev. 5:21 [6:2]. (Lev. 5:1:) [“And if a soul sins in that it hears a voice swearing,] when he is a witness to what he has either seen or come to know, [if he does not speak out, he shall bear his iniquity].” This text is related (to Prov. 29:24), “The one who shares with a thief hates his own soul; he hears swearing and does not speak out.” What has caused anyone to say of him, “If a soul sins?” [It is] simply because he did not come and tell a sage, “So-and-so blasphemed the name of the Holy One, blessed be He.” He therefore shares his iniquities with him, as stated (in Lev. 5:1), “if he does not speak out, he shall bear his iniquity.” Therefore Solomon has said (in Prov. 29:24), “The one who shares with a thief hates his own soul.” Just as when the thief is caught, his partner is convicted along with him;⁴³Cf. Lev. R. 6:2. so whoever hears blasphemy of the Holy One, blessed be He, and does not speak out is convicted along with him. And let no one say, “What denunciation (lashon hara’ah) do I say?” The Holy One, blessed be He, has said (in Lev. 5:1ff.), “’On every matter,’ there is a denunciation in it. [But] with cursing the name, there is no denunciation.” Why? Because [it is] just like a case of a person cursing his companion. When he hears him, it is of no concern to him. But if he has cursed his father in his presence, he puts his life on the line and says, “You have cursed my father.” Moses said (in Deut. 32:6), “Is He not your Father who created you?” (Lev. 5:1:) [“And if a soul sins in that it hears a voice swearing,] when he is a witness to what he has seen.” The Holy One, blessed be He, said, “If you want to bear witness, bear witness; but if not, I will bear witness.” Thus it is stated (ibid.), “when he (He) is a witness.” And where is it shown that the Holy One, blessed be He, is called a witness? Where it is stated (in Jer. 29:23), “I am the One who knows and bears witness, says the Lord.” Come and see. All the parashioth written in this book have “mistake” written in them, except for this parashah, in which “mistake” is not mentioned.⁴⁴In fact, MISTAKE (shegagah), i.e., UNINTENTIONAL SIN, does appear in this parashah (in 5:15, 18). Elsewhere in Lev. the word only appears in 4:2, 22, 27; 22:4.) About him Solomon has said (in Eccl. 5:5), “Do not let your mouth cause your flesh to sin, and do not say before the angel that it was a mistake,” (in Eccl. 5:1), “for God is in the heavens.” It is comparable to two people who threw stones at an image of a king.⁴⁵Gk.: eikonion, a diminutive form of eikon. One was drunk, and one was in possession of his senses. Both of them were caught and went to trial. [The judge] rendered a [guilty] verdict⁴⁶Gk.: apophasis. against the one with his senses and acquitted the one who was drunk. So it is in the case of whoever sins. It is concerning him that “mistake” is written (in Lev. 4:2) – “When a soul sins by mistake (rt.: shgg) [against any of the Lord's commandments]….”; (and likewise in Lev. 4:13) “And if the whole congregation of Israel should err (rt.: shgg).” And [about] all of them; because they sinned by mistake, they bring an offering and it shall be forgiven them. It is so stated (in Numb. 15:26), “The whole congregation of the Children of Israel and the stranger who resides in their midst shall be forgiven because [it happened] to all the people by mistake.” But the one who blasphemes receives a [guilty] verdict, as stated (in Lev. 24:16) “And the one who blasphemes the name of the Lord shall surely be put to death.” It is also written (in Jer. 4:2), “And you shall swear, ‘As the Lord lives,’ in truth, in justice, and in righteousness; then shall nations bless themselves in Him, and Him shall they glory.” Scripture also says (in Deut. 10:20), “The Lord your God you shall fear, Him you shall serve, to Him you shall hold fast”; then after that, “and by Him you shall swear.”⁴⁷See Tanh. (Buber), Numb. 9:1; Numb. R. 9:1. (Ibid.:) “The Lord your God you shall fear,” so that you will be like those three of whom it is written, “he feared God (yr' 'lhym)”: Abraham, Joseph and Job. About Abraham it is written (in Gen. 22:12), “for now I know that you fear God (yr' 'lhym).” About Joseph it is written (in Gen. 42:18), “I fear (yr') God ('lhym).” About Job it is written (in Job 1:2), “he feared God (yr' 'lhym) and shunned evil.” (Deut. 10:20, cont.:) “Him you shall serve,” in that you will be busy with the Torah and with [fulfilling] the commandments. (Ibid. cont.:) “To him you shall hold fast,” in that you will honor the Torah scholars and benefit them with your property. Moses said to Israel, “Do not think that I have allowed you to swear by His name, even in truth. It is only, if all these conditions (mentioned earlier in the verse) abide with you, that you are entitled to swear; and if not, you are not entitled to swear [by His name], even in truth.” You shall not be like those of whom it is written (in Jer. 7:9), “[Will you …] swear falsely and sacrifice to Baal?” Rather, fulfill all these conditions and after that you are Mine, as stated (in Jer. 4:1), “If you return, O Israel, says the Lord, if you return unto Me [….]” Then after that [it says] (in vs. 2), “And you shall swear, ‘as the Lord lives’….” Our masters have said, “Even in truth one cannot swear.” Why? Thus have our masters taught (in Dem. 2:3): Let not someone from Israel be unrestrained in vows⁴⁸See also Ned. 20a. or in jesting, (or to lead one's companion astray with an oath by saying it is not an oath). There is a story about the royal mountain where there were two thousand towns, and all of them were destroyed because of a truthful oath that was unnecessary.⁴⁹Tanh. (Buber), Numb. 9:1; Numb. R. 9:1; cf. also Git. 57a. Now if one who swears in truth has this happen, how much the more so in the case of one who swears to a lie? How did they act? One would utter an oath to his companion that he was going to such and such a place to eat and drink. Then they would go and act to fulfill their oath. It is therefore stated (in Lev. 5:1), “If a soul sins in that it hears a voice swearing.” Now when the Holy One, blessed be He, comes to judge all people in the world to come, He will judge them along with sorcerers and adulterers. Where is it shown? Where it is stated (in Mal. 3:5), “Then I will draw near to you in judgment; and I will be a swift witness against sorcerers, against adulterers, against those who swear to a lie (in My name).” And I am finding them guilty and bringing them down to Gehinnom. The Holy One, blessed be He, said, “With the mouth that I gave you to be praising and glorifying My name, you are reproaching, blaspheming, and swearing to a lie in My name? Since I created all people to praise Me, as stated (in Prov. 16:4), “The Lord has made everything for His own purpose.” So is it not enough for you that you do not praise Me, but [that] you blaspheme [Me as well]! The Scripture has said (in Is. 57:20), “But the wicked are like the troubled sea, [for it cannot rest (rt.: shqt)].” [They are] just like this [kind of] sea which has waves in its midst exalting themselves upward. When each and every one of them reaches the sand, it is broken and returns (hozer).⁵⁰The word also means “repents.” And its companion also looks at it breaking, and [yet] exalts itself upward without repenting (hozer). So are the wicked, who look at one another and exalt themselves. Therefore, they are likened to the sea, as stated (in Is. 57:20), “But the wicked are like the troubled sea….” So did all the generations, the generation of Enosh, the generation of the flood, and the generation of the dispersion (i.e., of the Tower of Babel), not learn from each other. Instead they were exalting themselves. Therefore they are compared to the sea (in Is. 57:20), “But the wicked are like the troubled sea.” (Is. 57:20, cont.:) “For it cannot rest (rt.: shqt).” The wicked have no rest in the world, but the righteous have serenity (shqt), as stated (in Jer. 30:10), “and Jacob shall again have peace (shqt) and quiet with none to make him afraid.” Another interpretation (of Is. 57:20), “But the wicked are like the troubled sea.” Just as the sea has its dirt and mud in its mouth, so the wicked have their stench in their mouth. Thus it is stated (at the end of Is. 57:20), “and its waters toss up slime and mud.” It is not from choice that one hears blasphemies and invectives, but from the midst of the sins which are within him. Thus it is stated (in Lev. 5:1), “If a soul sins and hears a voice swearing….”⁵¹Most translations equate the sinning with the swearing. This more literal translation illustrates the point that the swearing comes from a soul which has already sinned. You find [that there are] three things under human control and three things not under human control ….⁵²Tanh., Gen. 6:12 (i.e., Toledot 12); Gen. R. 67:12. And not only [now] but even in the world to come. [So it is stated] (in Job 12:23), “He exalts (msgy') nations and destroys them.” The written text (ketiv) is “mshg'” (which means, misleads).⁵³In unpointed Hebrew the Sin (S) and the Shin (Sh) look alike. Since MShG’, which is pointed mashge’, can also be spelled with the extra yod (i.e., Y), the two words are interchangable in an unpointed text. Then He destroys them [and] brings them down to Abaddon,⁵⁴Abbadon is a name for Hell, which means “destruction.” while the righteous watch them. Thus it is stated (in Is. 66:24), “Then they shall go out and look at the corpses of the people who have rebelled against Me; their worms shall not die nor shall their fire be quenched”.

Whenever Rab went to hold court, he said: "Of his own free will he [refering to himself] goes to meet death (divine punishment for wrong judgment), but the desire of his household he does not do (he neglects his own affairs); empty handed he comes to his home again. Naked, I entered the world, and naked I shall leave it. O! Were I but as clean when I leave as when I entered it!" (Fol. 87) When he noticed a crowd escorting him, he would say (Job 20, 6-7) Though his exaltation should mount up to the heavens, and his head should reach unto the clouds, yet when he but turneth round will be vanished forever; those who have seen him, will say: 'Where is he?'" When the people on the first Sabbath of the season carried Mar Zutra, the pious, on a chair upon their shoulders, he would say (Pr. 29, 24) "For strength endureth not forever."

7. "And each man cast his staff." Yohani and Mamreh [two Egyptian sorcerers] said to Moses: 'You have brought grain to Aphri'im [A city will plenty of grain].' [Moses] responded to them: 'To a city of vegetables, take vegetables' [i.e. to impress people, bring what they appreciate]. "And the staff of Aaron of swallowed their [the sorcerers'] staffs." There it is written: "A fool vents, a wise man calms it down." (Proverbs 29:11). The fool releases all his words at once when he comes to quarrel with his friend, and the wise man, at the end, comes to remove it. Another interpretation: "A fool vents, a wise man calms it down." This is the case by Ahaseurus who stood up and negated the work of the Temple. Therefore his kingdom could only fill half the world. What is written about him? "When he showed off the great wealth of his kingdom etc." The Sages of Blessed Memory says that six treasures would [Ahaseurus] show [his party's guests] each day and none of them was like any of the others. And afterwards he would send [presents] to all the important people of the kingdom. And Rabbi Hiyya son of Abba says that he would show them types of...Another interpretation

See, I have set thee in God’s stead to Pharaoh, and Aaron thy brother shall be thy prophet (Exod. 7:1). Just as the lecturer sits and lectures, and the interpreter explains his words, so you shall relate everything that I have commanded, and Aaron thy brother shall speak unto Pharaoh (ibid., v. 2). Through the two of you shall all these things be done, as it is said: And Moses and Aaron did all these wonders before Pharaoh (ibid. 11:10). They both spoke to Pharaoh, even though he was told: Thou shall speak (ibid. 7:2). Moses said to Him: Master of the Universe, I will not be able to convince him with words, as it is said: A servant will not be corrected by words (Prov. 29:19).

R. Jochanan said again in the name of R. Simon b. Jochai: "What is the meaning of the passage (Prov. 29, 9) If a wise man contendeth with a foolish man, whether he be angry or laugh, there will be no rest? This means that the Holy One, praised be He! said: "I became angry with Achaz and delivered him to the king of Damascus. What had he done? He sacrificed and smoked incense to their gods, as it is said (II Chron. 28, 23) For he sacrificed unto the gods of Damascus, which smote him; and he said, 'Because the gods of the kings of Aram helped them, therefore will I sacrifice unto them, that they may help me. Thus it proved merely a stumbling-block for him and for all Israel. I smiled on Amazia and delivered the kings of Edom into his hand. And what had he done? He brought their gods and bowed himself to them, as it is said (II Chron. 25, 14) Now it came to pass after that Amazia was come from the slaughtering of the Edomites, that he brought the gods of the children of Seir, and set them up to be his gods, and prostrated himself before them, and offered unto them'." R. Papa said: "This is why people say: 'You can do nothing with an ignoramus; weep before him or laugh with him, he does not care." Woe is to him who does not understand the difference between good and evil." (Jer. 39, 3) In the middle gate. R. Jochannon said in the name of R. Simon b. Jochai: "This was the place where the Sanhedrin decided upon Halachas." R. Papa said: "This is why people say: 'Where the master of the house hangs up his armor, the shepherd hangs up his pitcher (an unworthy successor)'."

When Pharaoh shall speak unto you (Exod. 7:9). Scripture says elsewhere: A fool spendeth all his spirit; but a wise man stilleth it within him (Prov. 29:11). That is, the fool says everything he has to say at one time, while quarreling with his neighbor, and the wise man eventually is able to refute him. A fool spendeth all his spirit refers to the wicked Pharaoh, while a wise man stilleth it within him alludes to Moses and Aaron, as it is written: But Aaron’s rod swallowed up their rods (Exod. 7:12). Show a wonder for you; then thou shalt say unto Aaron, etc. (Exod. 7:9). Aaron will perform all the miracles while you stand by like a prince who instructs the elders and they do it. Hence the Holy One, blessed be He, said to Moses at the bush: He shall be to thee a mouth, and thou shalt be to him in God’s stead (ibid. 4:16).

Another interpretation (of Exod. 7:9): WHEN PHARAOH SPEAKS UNTO YOU, <SAYING PRODUCE YOUR MIRACLE, YOU SHALL SAY UNTO AARON: TAKE YOUR ROD AND CAST IT DOWN BEFORE PHARAOH. IT SHALL BECOME A SERPENT. > This text is related (to Prov. 29:11): A FOOL VENTS HIS WHOLE SPIRIT; BUT A WISE PERSON STILLS HIM IN THE END.⁷³Such a translation is required by the midrashic interpretation. Cf. the new JPSA version: BUT A WISE MAN CALMS IT DOWN. Whenever someone who is a fool or stupid comes to quarrel with his companion, he vents everything he has; but when that one is wise, in the end he causes him to cease.⁷⁴Tanh., Exod. 2:12; Exod. R. 9:7. Another interpretation (of Prov. 29:11): A FOOL VENTS HIS WHOLE SPIRIT. Who is this? This is Pharaoh. When Moses and Aaron went to him, the Holy One said to them: Before you go to him, I am telling you what he is going to do <to you> and ask you. (Exod. 7:9:) WHEN PHARAOH SPEAKS UNTO YOU, simply be careful. (Ibid., cont.:) YOU SHALL SAY UNTO AARON: TAKE YOUR ROD <AND CAST IT DOWN BEFORE PHARAOH>. When they went to Pharaoh, he said (ibid., cont): PRODUCE YOUR MIRACLE. Immediately (in vs. 10): AARON CAST DOWN HIS ROD. Then Pharaoh laughed at them. He said to them: Moses and Aaron, what are you thinking? That you have come to mock me? But I am not afraid of these things. All Egypt is full of magicians. There are people who carry straw to Afarayim, fine gold to Rekem (i.e., coals to Newcastle).⁷⁵Exod. R. 9:6; cf. Men. 85a; Gen. R. 86:5.

(Exod. 7:11, cont.:) AND THE EGYPTIAN MAGICIANS ALSO DID <SO WITH THEIR RODS>. The Egyptian magicians came AND (in vs. 12) EACH CAST DOWN HIS ROD, just as Aaron had done; (ibid., cont.) AND THEY BECAME SERPENTS. What is written (in vs. 12, cont.)? BUT AARON'S ROD SWALLOWED THEIR RODS. Ergo (in Prov. 29:11): A FOOL VENTS HIS WHOLE SPIRIT. This is Pharaoh. (Ibid., cont.:) BUT A WISE PERSON STILLS HIM IN THE END. This refers to Moses and Aaron of whom it is written (in Exod. 7:12): BUT AARON'S ROD SWALLOWED THEIR RODS.

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).

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).

(Fol. 105) R. Juda said in the name of R. Assi: "Those who issue decrees in Jerusalem obtained their salaries up to ninety nine manath from the Temple fund. Karna the Judge was accustomed to take a silver coin called Istara from the one who won the case, and an Istara from the one who lost the case; and then he would decide the case. How did he do so? Is there not a passage (Ex. 33, 8) And thou shalt take no bribe? This was merely a payment for the time he was taking from his own business. Everyone understands that he is entitled to it, just as R. Huna conducted himself. Whenever he came to court he would say: "Get me a man to irrigate my field in my stead, then I will take up your case." R. Abahu said: "Come, see, how much bribe causes to blind the eyes of those who accept it. If a man feels a pain in his eyes he pays a doctor, although it is doubtful whether he will cure him or whether he will not cure him. But these judges accepting bribes take the amount of a p'ruta, which will surely make their eyes blind, as it is said (Deut. 17, 19) For the bribe blindeth the eyes of the wise." Our Rabbis were taught, For the bribe blindeth the eyes of the wise. Surely so the eyes of the foolish. And perverteth the words of the righteous. Surely so the eyes of the wicked. How can then foolish become judges? We must, therefore explain it thus: For the bribe blindeth the eyes, etc., that even a great scholar, but one who takes bribes, will not depart from the world until he will become blind; and perverted the words of the righteous, (Ib. b) even a perfect righteous man, but one who takes bribes, will not depart from the world without having his mind confused. When R. Dimi came he said that R. Nachman b. Cahana expounded: "What is the meaning of the following passage (Pr. 20, 4) The king by justice establishes the [welfare of a] land; but one that loveth gifts overthroweth it? This means, if a judge is like a king who receives nothing, then he will establish the land; but if he will be like a priest who receives gifts from the threshing floor he will ruin it." Raba b. R. Sila said: "A judge who has to lend something is disqualified from becoming a judge, [because of being compelled to favor people.]" This is only said when he has nothing to lend to others; but if he has something to lend to others in return, it does not make any difference. Raba said: "What is the reason that a bribe is prohibited? Because as soon as a man takes a bribe he becomes intimate with that man like himself, and a man never sees a wrong thing against himself." What is the meaning of the word Shochad (bribe)? It means "which causes to become one (Shehuchad) R. Papa said: "A man should never be a judge to decide a case for his intimate friend, nor to a real enemy. To an intimate friend he should not, because he will never find any faults against him; and to a real enemy, because he will never find a defense for him." Abaye said: "The reason why a scholar is beloved by his townspeople is [not because they consider him superior to themselves, but] because he does not rebuke them, for not performing Heavenly duties."

(Lev. 5:1:) <AND IF A SOUL SINS IN THAT IT HEARS A VOICE SWEARING,> WHEN HE IS A WITNESS TO WHAT HE HAS EITHER SEEN OR COME TO KNOW, <IF HE DOES NOT SPEAK OUT, HE SHALL BEAR HIS INIQUITY >. This text is related (to Prov. 29:24): THE ONE WHO SHARES WITH A THIEF HATES HIS OWN SOUL; [HE HEARS SWEARING AND DOES NOT SPEAK OUT]. What has caused anyone to say of him: IF A SOUL SINS? <It is> simply because he did not come and tell a sage: So-and-so blasphemed the name of the Holy One. He therefore shares his iniquities with him, as stated (in Lev. 5:1): IF HE DOES NOT SPEAK OUT, HE SHALL BEAR HIS INIQUITY. Therefore Solomon has said (in Prov. 29:24): THE ONE WHO SHARES WITH A THIEF HATES HIS OWN SOUL. Just as when the thief is caught, his partner is convicted along with him,⁵⁶Cf. Lev. R. 6:2. so whoever hears blasphemy of the Holy One and does not speak out is convicted along with him. And let no one say: What denunciation do I say? The Holy One has said (in Lev. 5:1ff.): On every matter, there is a denunciation in it. <Would there be, therefore> an exception for cursing the Name? Why? Because <it is> just like a case of a person cursing his companion. When one hears him, it is of no concern to him. But if he has cursed his father in his presence, he puts his life on the line and says: You have cursed my father. Moses said (in Deut. 32:6): IS HE NOT YOUR FATHER WHO CREATED YOU?

Rabbi Ḥanina bar Pappa began: “A wise man judged with a foolish man, he is wrathful or amused, but there is no satisfaction” (Proverbs 29:9) – Rabbi Simon said: Anyone who judges [dan] the fool, he himself is judged.⁴¹Many interpret the term dan here to mean rebukes, such that the sentence means: Whoever rebukes a fool is deserving of rebuke. That is what is written: “A wise man judged”; it is not written “judges,” but rather “judged.”
Another matter: “A wise man judged” (Proverbs 29:9) – this is the Holy One blessed be He, as it is stated: “He is wise of heart and mighty of power” (Job 9:4). “With a foolish man” (Proverbs 29:9) – this is Israel, as it is stated: “My people is foolish” (Jeremiah 4:22). “He is wrathful or amused” (Proverbs 29:9) – I have been wrathful but there is no satisfaction; I have been amused, but there is no satisfaction. I have been wrathful at you during the reign of Pekaḥ ben Remalyahu, as it is stated: “Pekaḥ ben Remalyahu killed [in Judah a hundred and twenty thousand in one day]” (II Chronicles 28:6). I have been amused with you during the reign of Amatzyahu,⁴²This means that God was happy with them and therefore allowed them to destroy their enemies. as it is stated: “Amatzyahu took courage, and led his people, and went to the Valley of Salt” (II Chronicles 25:11). What is the Valley of Salt? It is beneath the boulders [kefei] of salt [melaḥ], [or] into the throes [kefuyei] of battle [milḥama]. “The children of Judah captured ten thousand alive, and brought them to the top of the rock, and cast them [from the top of the rock, and all of them were broken]” (II Chronicles 25:12) – at that moment, the Holy One blessed be He said: I decreed death for the descendants of Noah only by sword, and these “brought them to the top of the rock, and cast them…and all of them were broken”? “But there is no satisfaction” – at that moment, the Holy One blessed be He said: What are these doing here? Let them be exiled. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.

(Fol. 155b) R. Jonah expounded in front of the house of the Prince of the Exile: "What is meant by the passage (Pr. 29, 7.) The righteous considereth the cause of the indigent, i.e., the Holy One, praised be He! knoweth that a dog has not enough food and therefore ordained that the food shall remain in his stomach (undigested) for three days."

Three things were given conditionally: Eretz Yisrael, the Temple, and the kingdom of the house of David, but not the Torah scroll and the covenant of Aaron, which were not given conditionally. Eretz Yisrael — (Devarim 11:16-17) "Take heed unto yourselves lest your hearts be enticed … and the wrath of the L rd will burn against you." The Temple — (I Kings 6:12) "This Temple that you build, if you follow My statutes and keep all of My mitzvoth to walk in them, then I shall uphold My word with you that I spoke to David your father, etc." And if not, (Michah 7:15) "… then the land will be a ruin (together) with its inhabitants." The kingdom of the house of David — (Psalms 132:12) "If your sons keep My covenant, etc.", and if not, (Ibid. 89:33) "then I will punish their offense with the rod." And whence is it derived that the Torah scroll was given unconditionally? From (Devarim 33:4) "The Torah which Moses commanded us is the (eternal) inheritance of the congregation of Jacob." Whence is it derived that the covenant with Aaron was made unconditionally? From (Numbers 18:19) "It is a covenant of salt forever," (Ibid. 25:13) "And it shall be unto him and to his seed after him a covenant of eternal priesthood." And whence is it derived that the sons of Yonadav the son of Rechav are the descendants of Yithro? From (I Chronicles 2:55) "They were the Kenites, who descended from Chamath the father of Rechav." They sought a master and Yaavetz sought disciples, viz. (Ibid. 4:10) "and Yaavetz called out to the G d of Israel, saying: 'If You bless me and expand my borders, and Your hand be with me and You keep (me) from evil, not to sadden me …' And the L rd brought what he asked." "If you bless me" — with Torah study.. "and You expand my borders" — with disciples. "and Your hand be with me" — that I not forget my learning. "and You keep (me) from evil" — that You give me friends such as I am. "not to sadden me" — that the evil inclination not keep me from Torah study. "And the L rd brought what he asked" — He granted him what he asked, and them what they asked. As it is written (Proverbs 29:13) "the poor man and the man of means meet. The L rd brightens the eyes of both," and (Ibid. 22:2) "The rich man and the poor man have met. The L rd makes them all." How so? A disciple who pays attendance upon his master, and his master desires to teach him — "The L rd brightens the eyes of both." Both acquire life in the world to come. But if a disciple pays attendance upon his master, and his master does not desire to teach him — "The L rd makes them all" — The one whom He made wise, He makes stupid in the end; and the one He made stupid, He makes wise in the end.

(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.

(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.

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R. Yehoshua of Sakhnin in the name of R. Levi, "They would interpret it, but their voices would not enter his ears. 'The seven good cows are seven daughters that you will beget, and the seven bad cows are seven daughters that you will bury.' Likewise they said, 'The seven good sheaves are seven kingdoms that you will conquer, and the seven bad sheaves are seven ministers that will rebel against you'"... Another interpretation: "And he sent and called" - to inform you that each and every nation that stands in the world is granted five wise men to serve it. Moreover, the Holy One, blessed be He, gives it three things: wisdom , understanding and strength. As so did the evil Sannacherib say (Isaiah 10:13), "By the might of my hand have I done this, etc." But when the Holy One, blessed be He, judges the world, He takes them away from it, as it is stated (Obadiah 1:8-9), "I will make the wise vanish from Edom, understanding from Esau’s mount.Your warriors shall lose heart, O Teman." And why so much? So that Joseph will come at the end and attain greatness. The Holy One, blessed be He, said, "If Joseph comes first and interprets the dream, this [will not earn] him praise. The magicians will be able to say to him, 'If you had asked us, we would have already interpreted it for you [the same way].'" Rather, [Joseph] waited for them until they tired him out and extracted his spirit. And afterwards Joseph came and brought it back [to him]. About this did Solomon say (Proverbs 29:11), "The fool extracts his entire spirit" - these are the wise men of Egypt; "but the wise man lowers it back" - this is Joseph, as it is stated (Genesis 41:39), "there is no one wise and understanding like you."