Midrash su Proverbi 5:18

R. Jochanan (and according to others, R. Elazar), said: "The wife of a man does not die [frequently] unless he is requested to pay [his donation] and has not to pay, as it is said (Prov. 22, 27) If thou have nothing to pay, why should he take away thy bed from under thee?" R. Jochanan said again: "To him whose first wife dies, it is as if the Temple had been destroyed in his days, as it is said (Ezek. 24, 10) I will take away from thee the desire of thy eyes, etc., and (Ib.) And when I had spoken unto the people in the morning, my wife died at evening; and (Ib. 21) I will profane my sanctuary, the pride of your strength, the desire of your eyes." R. Alexandrai said: "To him whose wife dies, the world around him is dark, as it is said (Job 18, 6) The light becometh dark in his tent, and his lamp will be quenched above him." R. Jose b. Chanina said: Also his steps become shortened, as immediately it reads: The steps of his strength shall be narrowed. And R. Abahu said: "Also his advice is no more of use; as the end of the verse cited reads: And his own counsel shall cast him down." Rabba b. b. Chana said in the name of R. Jochanan: "Joining couples is as difficult as the dividing of the Red Sea, as it is said (Ps. 68, 7) God places those who are solitary in the midst of their families: He bringeth out those who are bound unto happiness. Do not read Motzi Assirim (bringeth out those who are bound), but read it K' motzi Assirim (like bringing out those who are bound). Do not read Bakosharoth (into happiness), but read B'chi V'shiruth (weeping and singing); i.e., at the Red Sea they wept first and then sang." Is this so? Has not R. Juda said in the name of Rab: "Forty days before the embryo is formed, a heavenly voice goes forth and says: 'This and that daughter to this and that son.'" This is not difficult to explain. The latter deals with the first marriage, and the former with the second marriage. R. Samuel b. Nachman said: "For everything there may be an exchange, but not for the wife of one's youth, as it is said (Is. 54, 6) And as a wife of one's youth that was rejected." R. Juda taught to his son, R. Isaac: "One can find pleasure only in his first wife, as it is said (Prov. 5, 18) Thy fountain will be blessed; and rejoice with the wife (Ib. b) of thy youth." "Whom do you mean?" his son asked, and he answered: "Your mother." Is that so? Did not R. Juda teach to R. Isaac his son (Ecc. 7, 26) And I find as more bitter than death the woman whose heart is snares and nets, etc? And the latter asked him: "Who, for an example?" He answered: "Like your mother." True, she was irascible, but was easily appeased with a word. R. Samuel b. Unya said in the name of Rab: "A woman [unmarried] is an unfinished vessel, and she makes a covenant with [cares for] none but him who made her a vessel; as it is said (Is. 54, 5) For thy husband is thy master," etc. There is a Baraitha; No one feels the death of a man more than his wife, and no one feels the death of a woman more than her hushaud. No one feels the death of a man more than his wife, as it is said (Ruth 1, 3) Thereupon died Elimelcch, Naomi's husband; and no one feels the death of a woman more than her husband, as it is said (Gen. 48, 7) And as for me, when I came from Padan, Rachel died by me.

Rab took leave of R. Chiya, and the latter said to him: "May the Merciful save thee from the thing that is worse than death." Is there then a thing that is worse than death? [Rab thought to himself]. He proceeded to look into the matter until he found the passage (Ecc. 7, 26) And I find as more bitter than death the woman. Rab was often annoyed by his wife, so that when he asked her to prepare for him lentile, she would prepare small peas for him; and when he asked for peas, she would prepare lentile. When his son Chiya grew up he used to reverse [the orders, and thus the result was just what Rab wanted.] "Thy mother improved herself," Rab once remarked to his son. To which his son replied: "I caused it, because I had reversed the orders." Whereupon Rab said to him: "This is what people say: "Thy own descendant will teach thee sense.' However, thou shalt not do so [any more], because it is said (er. 9, 4) They have taught their tongue to speak falsehood, they weary themselves to commit iniquity." R. Chiya was often vexed by his wife, [nevertheless] when he found anything [suitable for her] he would tie it up in his cloak and bring it to her. When Rab [once] said to him: "Behold she is annoying the master" [and why yet bring her presents?] He answered: "It is sufficient for us that they raise our children and prevent us (Ib. b) from sin." R. Juda discussed the following passage with his son Isaac: And I find as more bitter than death the woman. The latter asked: "Who, for example?" "Like thy mother," came the reply. Is that so? Did not R. Juda teach R. Isaac his son: "One does not find pleasure only in his first wife, as it is said (Pr. 5, 18) Thy fountain will be blessed; and rejoice with the wife of thy youth." And when the latter asked him: "Who, for example?" to which the reply came, "Like your mother." She was irascible, nevertheless could be easily appeased with a word. What constitutes a bad wife? Abaye said: "One who has a tray ready for her husband, and has a mouth ready for him [to scold."] Rab said: "One who prepares a tray for him, and turns her back to him."

“Guard your feet when you go to the house of God, and draw near to heed. This is better than fools giving an offering, as they do not know to perform evil” (Ecclesiastes 4:17).
“Guard your feet when you go to the house of God” – it is taught: A person may not enter the Temple Mount with coins bound in his shawl, with dust that is on his feet, and with his money belt girded on the outside [of his clothing], as it is stated: “Guard your feet when you go [to the house of God].” Rabbi Yosei ben Yehuda says: “He came until before the king’s gate, as none may enter the king’s gate [in sackcloth]” (Esther 4:2) – if in honor of a king of flesh and blood this may not be done, in honor of the King, king of kings, all the more so.
Rabbi Ada ben Rabbi Shimon in the name of Rabbi Natan: A person must never stand in an elevated place and pray, but rather in a low place. What is the reason? “From the depths, I cried to you, Lord” (Psalms 130:1).³⁵Thus, the phrase “guard your feet when you go to the house of God” is interpreted to mean that one must stand in prayer in a manner that demonstrates humility.
Rabbi [Yehuda HaNasi] says: A person must never pray when he needs to relieve himself, as it is stated: “Prepare to meet your God, Israel” (Amos 4:12). Rabbi Alexandri said: It is written: “Guard your feet [when you go to the house of God].” Rabbi Kerutzpi said in the name of Rabbi Yoḥanan: “Guard your feet” – from the drops between your legs. “When you go to the house of God,” be ritually pure. In what case are these matters stated? It is in the case of urine; but in the case of excrement, if he can restrain himself, he may restrain himself.³⁶This phrase may be interpreted in accordance with the Gemara (Berakhot 23a) to mean: If he can restrain himself for the time it takes to walk four parasangs (72 minutes), he may pray (Maharzu).
Rabbi Abba said: “May your fount [mekoraakha] be blessed” (Proverbs 5:18) – in the house of your calling [mekoraakh], may you be blessed;³⁷In the place where you call out to God, i.e., the synagogue, be blessed, and be not degraded by a lack of cleanliness regarding bodily functions. may your calling to the grave be blessed.
Shimon Sikhena was a shrewd man, and he would dig cisterns, ditches, and caves in Jerusalem. He said to Rabbi Yoḥanan ben Zakai, ‘I am as great as you are.’ [Rabbi Yoḥanan ben Zakai] said to him: ‘Why?’ He said: ‘Because I engage in communal needs like you do.’ He said: ‘If a person comes to you for a judgment or a question, you say to him: Drink from this cistern as its water is clear and cold. Or if a woman asks you about her menstrual status, you say to her: Immerse yourself in this cistern, as its water purifies.’ He read this verse in his regard: “This is better than fools giving an offering, as they do not know to perform evil.”³⁸Rabbi Yoḥanan ben Zakai applied this verse to the unlearned Shimon Sikhena, intimating that he did not know the difference between pure and impure such that he could even make such a statement.
Huna bar Geniva said: Reciting Shema at its appointed time is dearer than one thousand burnt offerings sacrificed by the fool. Why? “As they do not know to perform evil” – the fool does not know how to distinguish between one vow and another vow. From where is it [derived]? It is [derived] from Yiftaḥ.³⁹Yiftaḥ vowed to sacrifice the first creature that would emerge from his house; when his daughter was first to emerge, he assumed his vow remained in effect. This is viewed as an example of a foolish vow; see Judges 11:31–40 and Vayikra Rabba 37:4.
Rabbi Shimon ben Ḥalafta said: One who is weak above and one who is strong below, who prevails? It is the upper one. This is true all the more so when the upper one is He who lives eternally, who is strong above and you are below. The verse has preceded you: “Because God is in the heavens and you are on earth…” (Ecclesiastes 5:1).