Midrash su Proverbi 3:35

R. Elazar said: "He who dispenses charity in secret is greater than Moses our teacher; for concerning Moses our teacher, it is written (Deut. 9, 10) For I was afraid of the anger, and the indignation, but regarding him who dispenses charity secretly it is written (Prov. 21, 14) A gift in secret pacifieth anger." He differs, however, with R. Isaac; for R. Isaac said: "It (charity) pacifies only anger, but not strong wrath;for it is said (Ib.) And a bribe in the bosom, strong wrath; i.e., although there is a bribe in the bosom (secret charity) [nevertheless] wrath is strong." According to others, R. Isaac said: "A judge who accepts bribery causes strong fury to be brought into the world, as it is said, And bribe in the bosom, strong fury," etc. R. Isaac said again: "He who gives a coin to a poor man is rewarded with six blessings; he, however, who encourages him with [comforting words] is rewarded with eleven. He who gives a coin is rewarded with six blessings, as it is written (Is. 58, 7) Distribute thy bread to the hungry (Ib.) And then shall break forth as the morning dawn thy light and thy healing shall speedily spring forth, and before thee shall go thy righteousness, the glory of the Lord shall be thy reward. Then shall thou call, and the Lord will answer. Thou shalt cry, and He will say. Here am I. And he who encourages the poor [with comforting words] will be rewarded with eleven blessings, as it is written (Ib.) ... and satisfy the af- flicted soul, then shall shine forth in the darkness thy light… . and thou shalt be called," etc. R. Isaac said further: "What is the meaning of the passage (Prov. 2, 21) He that followeth after righteous and kindness findeth life, righteousness and honor? Is it because he pursues righteousness, he will find righteousness? We must therefore say it means that whoever pursues righteousness and charity, the Holy One, praised be He! will open unto him the ways of procuring money, in order that he may be able to practice charity." R. Nachman b. Isaac said: "The Holy One, praised be He, will give him the chance to find men who need and are worthy of support, so that he may have the [full] reward for it." By this he will be excluded from what Rabba lectured; for Rabba lectured: "What is the meaning of the passage (Jer. 18, 23) In the time of Thy anger deal Thou with them? Thus prayed Jeremiah before the Holy One, praised be He. 'Sovereign of the Universe, even when they overrule their evil inclinations and are about to practice charity, Thou shouldst not give them the chance to support worthy men, but unworthy ones, for which they will receive no reward.'" R. Joshua says: "Whoever makes it his business to do charity, will be blessed with sons having wisdom, wealth, and who will preach Haggadah (morality). Of wisdom, as it is written (Ib.) (Fol. 10) Who find life; wealth, as it is written, Zedaka (which refers to wealthy), and Haggadah, for it is written here honor. And it is also written (Prov. 3, 35) The wise shall inherit honor."

Said Rabbi Yochanan: Once I was walking on a path and I came across a man who was collecting firewood. I spoke to him but he did not respond to me. Afterwards he approached me and said "Rabbi, I am dead and not alive", I said to him: "If you are dead - why do you need the firewood?". He responded: "Rabbi, listen carefully to what I am saying to you, when I was alive, my friend and I were doing a sin in my palace and when we came here we were sentenced to punishment by fire, when I gather wood they burn my friend, and when my friend gathers wood they burn me". I asked him: "Till when do you have to endure this punishment?" He told me: "When I came here I left my wife pregnant and I know she is pregnant with a son, therefore, please take caution with him and from the time he is born until he is five years old take him to he house of his rabbi to learn biblical verse (mikrah) because when he can say Barchu Et Hashem HaMevorach then I will be saved from the punishment of Gehenna".

Now Jethro, the priest of Midian, heard (Exod. 18:1). Scripture says elsewhere in reference to this verse: The wise shall inherit honor; but as for the fools, they carry away shame (Prov. 3:35). The wise shall inherit honor refers to Jethro at the time he came to Moses. How very great, indeed, was the honor accorded him! And He said unto Moses: “I, thy father-in-law, Jethro” (Exod. 18:6). R. Joshua held that Jethro sent a messenger to inform him (of his coming). R. Eleazar of Modi’im declared: He sent him a letter stating: “Do it (welcome me) for my sake, but if not for my sake, do it for the sake of your wife, but if not for her sake, then do it for the sake of your children.”

And Joseph made ready his chariot (Gen. 46:29). R. Yudan said in the name of R. Aibu: Two men were accorded more homage than any other men in all the world; they were Jethro and Jacob. It is written that when Jethro came to Moses, Moses went out to meet his father-in-law (Exod. 18:7). Who would imagine Moses going out and other people not going out with him? Would not the leaders of the thousands and the hundreds go out, and would not the seventy elders and Aaron, the high priest, go out? Indeed, if he went out, would not all Israel go out with him to meet Jethro? Similarly, when Jacob came to live with Joseph, it is written: Joseph made ready his chariot and went out. Who, upon observing Joseph going out to meet his father, would fail to accompany him? Would not Pharaoh’s servants go out, would not the elders of his household and the elders of Egypt go out? He went out to fulfill the verse The wise shall inherit honor (Prov. 3:35).

(Exod. 29:1:) AND THIS IS THE THING WHICH YOU SHALL DO TO THEM <TO SANCTIFY THEM FOR SERVING ME AS PRIESTS >. This text is related (to Prov. 3:35): THE WISE SHALL INHERIT GLORY. These are the Israelites.²³Tanh., Exod. 8:11; Numb. R. 11:1. (Ibid., cont.:) BUT FOOLS TAKE AWAY SHAME. These are the peoples of the world. Now when did²⁴The past tense here follows Tanh., Exod. 8:11. The Buber text reads “shall.” Israel inherit the glory? When they received the Torah from Sinai. R. Johanan said: Sixty myriads of ministering angels descended with the Holy One to Sinai, and they put crowns on the head of each and every one from Israel.²⁵Above, Exod. 2:9. PR 10:6; 21:7; 33:10. R. Abba bar Kahana said: When Israel stood at Mount Sinai and said (in Exod. 24:7): WE WILL CARRY OUT AND OBEY, the Holy One immediately loved them and gave two angels to each and every one of them. The one girded on his armor (zayin),²⁶Cf. Gk.: zone, or Lat.: zona (“girdle”). and the other set a crown for him on his head. R. Simon said: They clothed them in purple,²⁷Gk.: porphura. as stated (in Ezek. 16:10): I CLOTHED YOU WITH EMBROIDERED GARMENTS. R. Simeon ben Johay said: They gave them implements of war (zayin) with the Ineffable Name engraved thereon.²⁸Below, Exod. 9:15. Ergo (in Prov. 3:35): THE WISE SHALL INHERIT GLORY. These are the Israelites, because they received the Torah. (Ibid., cont.:) BUT FOOLS TAKE AWAY SHAME. These are the peoples of the world. The Holy One put them to shame. R. Samuel said: (Prov. 3:35): THE WISE SHALL INHERIT GLORY. These are David and Solomon, who built the Temple. (Ibid., cont.:) BUT FOOLS TAKE AWAY SHAME. These are the peoples of the world who destroyed it. The Holy One puts them to shame. R. Nahman said: See what is written (in Ps. 73:20): O LORD, IN THE CITY²⁹This is the meaning of ba’ir assumed in the midrash. A more common interpretation would be: ON BEING AROUSED. YOU DESPISE THEIR IMAGE.³⁰Esther R. 3:14. Why IN THE CITY? The proverb is simply saying: In the place where the robber³¹Gk.: lestes. The last letter of this word should certainly be S, as in the traditional Tanhuma, instead of the M of the Buber text. commits robbery, there he is hung. For that reason IN THE CITY is written.

Another interpretation (of Prov. 3:35): THE WISE SHALL INHERIT GLORY. These are Moses and Aaron. (Ibid., cont.:) BUT FOOLS TAKE AWAY SHAME. These are Dathan and Abiram.³²Above, Exod. 4:24. Why? When manna descended for Israel, Moses said (in Exod. 16:19–20): LET NO ONE LEAVE ANY OF IT UNTIL MORNING. BUT THEY DID NOT HEED MOSES, [AND CERTAIN PEOPLE LEFT SOME OF IT UNTIL MORNING. And who were they: They were Dathan and Abiram.] R. Levi said: A colony³³Lat.: colonia. of worms came out of their tents.

Another interpretation (of Prov. 3:35): THE WISE SHALL INHERIT GLORY. These are Aaron and his children, because the priesthood was established³⁴The translation reads NTBSSH from the traditional Tanhuma for NTBSMH (“was perfumed”) in the Buber text. in their hands, according to the saying (in Exod. 29:1): AND THIS IS THE THING WHICH YOU SHALL DO TO THEM TO SANCTIFY THEM <FOR SERVING ME AS PRIESTS >.

And this is the thing that thou shalt do unto them (Exod. 29:1). Scripture says elsewhere in reference to this verse: The wise shall inherit honor (Prov. 3:35). Fitting, indeed, is the honor accorded to the wise men who labor in the Torah. The Torah says: Riches and honor are with me; yea, enduring riches and righteousness (Prov. 8:18). You find that though thirty-six generations passed by between Adam and Jabez, the word honor is employed only in reference to Jabez, as it is said: And Jabez was more honorable than his brethren (I Chron. 4:9). Why was he referred to as honorable? Because he was one of the wise men who arranged public assemblies to discuss problems of law, as is said: And the families of scribes that dwelt at Jabez: the Tirathites, the Shimeathites, the Succathites. These are the Kenites that came of Hammath, the father of the house of Rechab (I Chron. 2:55). R. Judah the son of Shalum stated in the name of R. Aibu: Two descendants of Adam were similarly honored, etc.

(Lev. 8:2) “Take Aaron and his sons.” It is written (in Prov. 3:35), “The wise shall inherit glory, but fools take up shame.” This verse functioned from the beginning of the world until now. “The wise shall inherit glory.” This refers to Noah and his children. “But fools take up shame.” This refers to the generation of the flood. “The wise shall inherit glory. This refers to Shem of whom it is stated (in Gen. 9:26), “Blessed be the Lord, the God of Shem.” “But fools take up shame.” This refers to Ham of whom it is stated (in Gen. 9:25), “And he said, ‘Cursed be Canaan (the son of Ham).’” “The wise shall inherit glory.” This refers to Abraham. “But fools take up shame.” This refers to the kings whom he smote (in Gen. 14:15). “The wise shall inherit glory.” This refers to Isaac. “But fools take up shame.” These are the people of Gerar. “The wise shall inherit glory.” This refers to Jacob. “But fools take up shame.” This refers to Esau. “The wise shall inherit glory.” This refers to Joshua. “But fools take up shame.” These are the thirty-one kings whom he smote (according to Josh. 12:24). “The wise shall inherit glory.” This refers to David. “But fools take up shame.” This refers to Goliath. “The wise shall inherit glory.” This refers to Eli. “But fools take up shame.” These are his sons, of whom it is stated (in I Sam. 2:12), “Now Eli's sons were scoundrels.” “The wise shall inherit glory.” These are the sons of Aaron of whom it is stated (in Lev. 8:2), “Take Aaron and his sons….” Why is “take” mentioned here? The Holy One, blessed be He, said to Moses, “I am indebted in taking. Hence you are to arise and magnify him through taking.” And when did Aaron take (such that God was indebted to him for it)? When (in Numb. 17:11) wrath had gone forth upon ‘those who hate Israel’ (a euphemism for Israel), Moses said to him, “Why are you standing [here]? (At the beginning of the verse), ‘Take the fire pan, and put fire [from the altar] on it.’” Aaron said to him, “My Lord Moses, do you wish to kill me? Because my sons offered profane²⁶Hedyotut, from the Gk.: idioteia, i.e., “uncouthness.” fire to the Holy One, blessed be He, they were [destroyed by fire], as stated (in Lev. 10:1-2), ‘[Now Aaron's sons, Nadab and Abihu each took his fire pan…;] and they offered alien fire before the Lord…. So fire came forth from before the Lord and consumed them.’ Now you are saying, ‘Take the fire pan!’ My sons brought in strange fire and were destroyed by fire. So should I bring forth holy fire outside? Would I not die or be destroyed by fire?” Moses said to him, “Go and act quickly; for as you are talking, they are dying. Rather (according to Numb. 17:11, cont.), ‘Take it quickly unto the congregation and make atonement for them.’” When Aaron heard that, he said, “If I die for Israel, I would not be adequate (for such a great honor).” Immediately (in Numb. 17:12) “Aaron took it as Moses had said.” Therefore, the Holy One, blessed be He, said to Moses (in Lev. 8:2) “’Take Aaron.’ Magnify him through taking. Just as Aaron [is going to] save My children by taking, so you are to magnify him through taking.” Ergo (in Lev. 8:2:) “Take Aaron.”

This is the thing that thou shalt do unto them (Exod. 29:11). Scripture says elsewhere in allusion to this verse: The wise shall inherit honor; but as for the fools, they carry away shame (Prov. 3:35). The wise shall inherit honor refers to the Israelites, and the fools they carry away shame alludes to idolaters. When did Israel inherit honor? When she accepted the law.

R. Simeon was of the opinion that He clothed them in royal garments, as is said: I clothed thee also with richly woven work (Ezek. 16:10). R. Huna of Sepphoris maintained: He girded them with armor, as it is said: I wound fine linen (ibid.). R. Simeon the son of Yohai insisted: He girded them with armor and encircled them with the Tetragrammaton. Therefore, The wise shall inherit honor (Prov. 3:35) refers to the Israelites who received this honor because of the events at Sinai. But as for fools, they carried away shame (ibid.) alludes to the nations of the world, who earned their fate at Sinai. Whence do we know this? R. Johanan said: Because it is stated: Yea, those nations shall be utterly wasted (Isa. 60:12), it is written about them: They shall be utterly wasted.⁸Word-play reading harob (“wasted”) as horeb (Mount Horeb, an alternative name for Mount Sinai, on which the Torah was given). Therefore, But as for fools, they carry away shame.

[(Lev. 8:2:) TAKE AARON AND HIS SONS.] It is written (in Prov. 3:35): THE WISE SHALL INHERIT GLORY, [BUT FOOLS TAKE UP SHAME.] This verse functioned in the beginning of the world.⁴⁰Cf. Tanh., Lev. 2:9: “from the beginning of the world until now.” THE WISE SHALL INHERIT GLORY. This refers to Noah and his children. BUT FOOLS TAKE UP SHAME. This refers to the generation of the flood. There is also this interpretation (of Prov. 3:35): THE WISE SHALL INHERIT GLORY. This refers to Shem of whom it is stated (in Gen. 9:26): BLESSED BE THE LORD, THE GOD OF SHEM. (Prov. 3:35, cont.): BUT FOOLS TAKE UP SHAME. This refers to Ham of whom it is stated (in Gen. 9:25): AND HE SAID: CURSED BE CANAAN (the son of Ham).

Another interpretation (of Prov. 3:35): THE WISE SHALL INHERIT GLORY. This refers to Abraham. BUT FOOLS TAKE UP SHAME. This refers to the kings whom he smote (in Gen. 14:15). THE WISE SHALL INHERIT GLORY. This refers to Isaac. BUT FOOLS TAKE UP SHAME. These are the people of Gerar. THE WISE SHALL INHERIT GLORY. This refers to Jacob. BUT FOOLS TAKE UP SHAME. This refers to Esau and his chiefs. THE WISE SHALL INHERIT GLORY. This refers to Joshua. BUT FOOLS TAKE UP SHAME. These are the thirty-one kings whom he smote (according to Josh. 12:24). THE WISE SHALL INHERIT GLORY. This refers to David. BUT FOOLS TAKE UP SHAME. This refers to Goliath. THE WISE SHALL INHERIT GLORY. This refers to Eli. BUT FOOLS TAKE UP SHAME. These are his sons, of whom it is stated (in I Sam. 2:12): NOW ELI'S SONS WERE SCOUNDRELS. THE WISE SHALL INHERIT GLORY. These are the sons of Aaron, of whom it is stated (in Lev. 8:2): TAKE AARON AND HIS SONS…. Why is TAKE mentioned here? The Holy One said to Moses: I am duty-bound to taking. You are to arise and magnify him through taking. And when did he take Aaron? When (in Numb. 17:11 [16:46]) WRATH HAS GONE FORTH upon those who hate Israel. Moses said to him (at the beginning of the verse): TAKE THE FIRE PAN, AND PUT FIRE < FROM THE ALTAR > ON IT. Aaron said to him: My Lord Moses, do you wish to kill me? Because my sons offered profane⁴¹Hedyotut, from the Gk.: idioteia, i.e., “uncouthness.” fire to the Holy One, they were destroyed by fire, [as stated (in Lev. 10:1–2): < NOW AARON'S SONS, NADAB AND ABIHU EACH TOOK HIS FIRE PAN…; > AND THEY OFFERED ALIEN FIRE BEFORE THE LORD…. SO FIRE CAME FORTH FROM BEFORE THE LORD AND CONSUMED THEM.] Now you are saying: TAKE THE FIRE PAN! My sons brought in strange fire and were destroyed by fire. So should I bring forth holy fire outside? Then I would die or be destroyed by fire. Moses said to him: Go and act quickly; for as you are talking, they are dying. Rather (according to Numb. 17:11 [16:46], cont.) TAKE IT QUICKLY UNTO THE CONGREGATION AND MAKE ATONEMENT FOR THEM. When Aaron heard that, he said: If I die for Israel, am I not adequate? Immediately (in Numb. 17:12 [16:47]) AARON TOOK IT AS MOSES HAD SAID. Therefore, the Holy One said to Moses (in Lev. 8:2:) TAKE AARON. He magnified him through taking. Just as Aaron is going to save his children by taking, so you are to magnify him through taking. Ergo (in Lev. 8:2:) TAKE AARON.