Midrash su Salmi 49:12

R. Jonathan b. Achmai and R. Juda b. Gerim had been studying the chapter concerning vows before R. Simon b. Jochai. In the evening they took leave of him and departed. On the following morning they returned and asked leave again. Whereupon R. Simon b. Jochai said unto them: "Did you not take leave of me last night?" They answered him: "Has not our master taught us that a disciple who takes leave of his teacher and remains in the same place over night must take leave again? For it is "written (I Kings 8, 66) On the ninth day (the twenty-second day, of the seventh month) he dismissed the people, and they blessed the king; and it is again written (II Chron. 7, 10) And on the twenty-third day of the seventh month he dismissed the people. We infer from this that a disciple who, after taking leave of his master, remains over night in the same place, must take leave again." [Hence both dates are correct.] He then said to his son: "These are worthy (scholarly) men. Go and let them bestow a blessing upon you." His son went, and found them discussing the contradiction of the following passages (Prov. 4, 26) Balance well the track of thy foot, and let all thy ways be firmly right; and it is written (Ib. 5, 6) So that she cannot balance the path of life; her tracks are unsteady and she knoweth it not. This presents no difficulty; the latter passage refers to such a commandment that can not be performed by others (Ib. b) and the former passage has reference to such as can be performed by others. [When it should be preferred to study.] They again propounded a question: It is written (Ib. 3, 15) She is more precious than pearls, and all the valuable things are not equal unto her. Hence, Heavenly things are equal; and it is written (Ib. 8, 2) And all the things that men wish for are not equal to her; hence even Heavenly things are included? And this they also explained that the one refers to such a case which may be performed by others, while the other refers to such a case which cannot be performed by other. Then they turned to him (the son) and said. "Wherefor hast thou come to us?" "Father sent me here to receive your blessing," was his answer. Whereupon they said to him: "May it be His will that thou sowest and never reapest; thou shalt bring in, but never carry out; thou Shalt give forth but not bring in; thy permanent house shall be waste and thy temporary dwelling shall be inhabited; thy table shall be confused, and thou shalt not see a first year." When he returned unto his father he said: "Not only did they not bless me but, on the contrary, they caused me grief with their words!" "What did they say to you?" asked his father. He recited the above. "All there are blessings!" exclaimed his father, "viz: Thou shalt sow and not reap means [allegorically] that thou shalt bear children and they shall not die. Thou shalt bring in and not give forth means that thou shalt bring in thy house wives for sons, and thy male children shall not die, so their wives will not need to leave thy house. Thou shalt give forth and not bring in means that thou shalt have daughters and their husbands shall not die, so that they shall not be compelled to return to thy house. Thy permanent house shall be ruined and thy temporary dwelling shall be inhabited — for this world is only a temporary dwelling and the world to come is the real house, as it is written (Ps. 49, 12) Their inward thought is, that their houses are to be forever. Do not read Kirbam, (their inward) but Kivrom (their graves). Thy table shall be confused, on account of many children. And thou shalt not see a first year means thy wife shall not die, so that thou shalt not be compelled to marry another."

They remained seated and discussed two other verses. It is written: She (wisdom) is more precious than rubies; and all the things thou canst desire are not to be compared unto her (Prov. 3:15). But the values in heaven may equal her for it is written: And all things desirable are not to be compared unto her (Prov. 8:11). Even the value of heaven. There is no contradiction here (they decided). The former verse applies to an obligation that may be discharged through others while the latter verse applies to an obligation that cannot be discharged thrugh others. Then they asked the lad: “What do you desire here?” He replied: “My father said to me : ‘Go to them that they may bless you.’” Whereupon they said to him: “May it be that you shall sow and not reap; that you shall bring in and nor bring out; that you take out and not bring in; that your house will be destroyed and your temporary shelter will remain; and that you shall not behold another year.” When he returned to his father, he said: “Not only did they not bless me, but their words pained me.” His father asked: “What did they say to you?” He repeated everything they had said. “All of these statements are blessings,” his father responded. ‘“You shall sow and not reap’ means that you will beget children and they will not die. ‘You shall bring in and not take out’ means that you will bring in a daughter-in-law and your son will not die. ‘You shall take out and not bring in’ means that you will give your daughters in marriage and their husbands will not die. ‘Your house shall be destroyed’ means that your earthly home will be only a temporary shelter, ‘your temporary shelter shall remain’ means that the world-to-come will be your eternal home, as it is written: Their inward thought is that their houses shall continue forever (Ps. 49:12). However, do not read kirbam (“their inward thought”), but kivram (“their grave”). ‘Your table shall be disturbed’ means that you will have many sons and daughters, and ‘you shall not behold another year’ implies that your wife will not die and you will not be compelled to remarry.”

"And Cain knew his wife ..." "Their inward thought is that their houses shall continue forever" (Psalms 39:12), Rabbi Yudan and Rabbi Pinchas, Rabbi Yudan said: why did the wicked believe that "their houses would continue forever" (ibid.)? "they called their lands after their own names" (ibid.) - Tiberias after the name Tiberius; Alexandira after the name Alexander; Antochia after the name Antiochus. Rabbi Pinchas said: "their inward thought is that their houses shall continue forever," tomorrow their houses will become their graves "their dwelling places for all generations" (ibid.), because their are not living and not judged - and not only that, but they called their lands after their own names. "And he built a city, and he called the name of the city, like the name of his son, Enoch" (Genesis 4:17)