Midrash su Salmi 89:1

(Deut. 11:26:) SEE, I <AM SETTING BEFORE YOU TODAY A BLESSING AND A CURSE>. This text is related (to Jer. 21:8): AND {TO} [UNTO] THIS PEOPLE YOU SHALL SAY: THUS SAYS THE LORD: SEE, I AM SETTING BEFORE YOU THE ROAD TO LIFE AND THE ROAD TO DEATH. It is also written (in Ps. 78:1): A MASKIL {OF ETHAN THE EZRAHITE}¹For this reading, see Ps. 89:1. [OF ASAPH]. GIVE EAR, O MY PEOPLE, TO MY TORAH.²Tanh., Deut. 4:1. And it is written (in Deut. 4:9–10): ONLY TAKE HEED TO YOURSELF <AND WATCH YOURSELF CLOSELY, LEST YOU FORGET THE THINGS THAT YOUR EYES HAVE SEEN AND LEST THEY DEPART FROM YOUR HEART ALL THE DAYS OF YOUR LIFE; MAKE THEM KNOWN TO YOUR CHILDREN AND TO YOUR CHILDREN'S CHILDREN >: THE DAY THAT YOU STOOD BEFORE THE LORD YOUR GOD AT HOREB…. <This is> to tell you that <when> anyone despises the words of Torah, it is as though he were denying the Holy One, because he only bestowed Torah so that Israel would be occupied with it day and night, as stated (in Josh. 1:8): AND YOU SHALL MEDITATE ON IT (i.e., on Torah) DAY AND NIGHT. And it is written (in Ps. 1:2): BUT THEIR DELIGHT IS IN THE LAW (Torah) OF THE LORD, <AND ON HIS LAW (Torah) THEY MEDITATE DAY AND NIGHT>. So when anyone occupies himself with the Torah and fulfills it, <it is> as though he had received it from Sinai. It is therefore written (in Deut. 4:9–10): MAKE THEM KNOWN TO YOUR CHILDREN …: THE DAY THAT YOU STOOD BEFORE THE LORD YOUR GOD…. When Asaph came, he began to say (in Ps. 78:1) GIVE EAR, O MY PEOPLE, TO MY TORAH…. So also did Solomon say (in Prov. 4:2): FOR I GAVE YOU GOOD INSTRUCTION; DO NOT ABANDON MY TORAH. Israel said to Asaph: Is there another torah of which you say (in Ps. 78:1): GIVE EAR, O MY PEOPLE, TO MY TORAH? We have already received it from Sinai. He said to them: The schismatics of Israel say that the Prophets and the Writings are not Torah, and we do not believe in them, as stated (in Dan. 9:10): AND WE HAVE NOT OBEYED THE VOICE OF THE LORD OUR GOD BY WALKING IN HIS TORAH, WHICH HE SET BEFORE US AT THE HAND OF HIS SERVANTS THE PROPHETS. Ergo, The Prophets and the Writings are Torah, as stated (in Ps. 78:1): GIVE EAR, O MY PEOPLE, TO MY TORAH (in this case to a writing of Asaph).

"Samuel wrote his book," but is it not written And Samuel died? The book was finished by Gad the seer and Nathan the Prophet. "David wrote his book with the help of the ten elders." Why did the Baraitha not enumerate also Ethan the Ezrachite? Rab said: "Ethan the Ezrachite is Abraham, for it is written here (Ps. 89, 1) Ethan the Ezrachite, and it is also written (Is. 41, 2) Who waked up from the East (Mimizrach)," etc. It enumerates Moses, and also Heiman; did not Rab say that Heiman means Moses, for it is written here Heiman and it is written (Num. 12, 7) In all my house is he (Ne'eman) faithful. There were two Heimans. "Moses wrote his book, the chapter of Bilam and Job." This verifies the statement of R. Levy b. Lachma, who said that Job lived in the time of Moses. Raba, however, said: "Job lived in the time of the spies who were sent by Moses to investigate Palestine, for it is written concerning Job (Job 1, 1) Utz, and dealing with the spies, Moses also mentions a word similar to this (Etz, a tree). But how can you say that Utz and Etz are the same? Moses thus said to Israel: "There is a man whose years are as numerous as that of a tree and who protects his generation like a tree protects its branches."

... [What about all] the praise of Joseph, who exceeded in the honor of his father? And yet he did not enter into him all the time, such that were it not that they came to tell him, "Your father is sick," he would not have known! Rather this is to inform you of his righteousness. For he did not want to be alone with his father, lest he say to him, "How did your brothers act with you?" And [then] he would curse them.... Hence he did not go to his father all the time.)

R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me. If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.”⁶⁴Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East?⁶⁵Above, Gen. 7:24; PR 14:9. [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field.
It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers⁶⁶Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.”⁶⁷The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me.⁶⁸Above, Lev. 3:11. “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”⁶⁹It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets⁷⁰Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.⁷¹See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”⁷²The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al)⁷³The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs⁷⁴Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).⁷⁵See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”⁷⁶This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁷⁷Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁷⁸A fish of the genus anthias. (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁷⁹Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁸⁰Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁸¹Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.”⁸²Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10. (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification.⁸³See Numb. R. 19:4. When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”

Another interpretation: "All of the commandment" (Deuteronomy 8:1). If you have began with a commandment, finish all of it. Why? Rabbi Yochanan said, "Anyone who began with a commandment, and afterwards another comes and finishes it, it will be called according to the name of the one who finishes it." From who do you learn [this]? From Moshe. When Israel left Egypt, what is written? "And Moses took the bones of Yosef with him" (Exodus 13:19). All of the people were involved in the plunder and he was taking care of Yosef's bones. He went and stood among the coffins. He called out and said, "Yosef, Yosef, the time has come for the Holy One, blessed be He, to redeem His children. The Divine Presence awaits [you], and Israel and the clouds of glory await [you]. If you will make yourself appear good, but if not, we will be free of your vow." [Whereupon] his coffin immediately stirred, and [Moses] took it and departed. Moshe departed in the wilderness and did not enter the Land. [So] Israel brought in Yosef's bones and buried them. And the commandment was draped upon them, as it is stated (Joshua 24:32), "The bones of Joseph, which the Children of Israel had brought up from Egypt, were buried at Shekhem." Therefore He said to them, "All of the commandment." Rabbi Yannai said, "Anyone who begins a commandment but does not finish it will bury his wife and two of his sons." From who do you learn [this]? From Yehudah, [where it is stated (Genesis 37:26),] "And Yehudah said to his brothers, 'What gain (betsa) etc.?'" They sat to prepare for the bread [and eat their meal]. He said to them, "We are going to kill our brother and then recite a blessing [over the bread]?" As it is stated (Psalms 10:3), "the one that loots (botsea) and blesses reviles the Lord." Hence is it written, "What gain, etc." "Come, let us sell him to the Yishmaelites" (Genesis 37:27). And they listened to him, as he was a king. And had he said to them to bring him back to his father, they would have listened to him. But rather he began with the commandment and did not finish it. Hence one who begins with a commandment should finish all of it. Rabbi Yochanan said, "Anyone who learns Torah but does not fulfill it, it is better for him to have his placenta roll over his face [and smother him], as it is stated (Deuteronomy 8:1), 'guard to keep.'" Rabbi Acha said, "Anyone who guards it to keep it, merits that the holy spirit should descend upon him, as stated (Psalms 89:1), 'A psalm of wisdom (maskil) of Eitan the Ezrachite, etc.' And so [too] did He say to Yehoshua (Joshua 1:8), 'Let not this Book of the Torah cease from your mouth... [and then will you comprehend (taskil)].'" Hence is it written, "to guard to keep."

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“With the increase of good, those who consume it increase; what use is there for its owner, other than the sight of his eyes?” (Ecclesiastes 5:10).
“With the increase of good, those who consume it increase” – Rabbi Ḥananya and Rabbi Yonatan asked Menaḥem the confectioner, and Rabbi Berekhya said in the name of Rabbi Yosei ben Ḥananya: Menaḥem the confectioner asked them:⁵⁴The midrash is presenting two traditions as to whether they asked Menaḥem or he asked them. ‘What is that [which is stated]: “He afflicted you and starved you” (Deuteronomy 8:3)? Was the manna that the Holy One blessed be He gave to the Israelites food of starvation?’ What did he do? He brought before them two cucumbers, one whole and one broken.⁵⁵The whole cucumber and the broken one were the same size. He said: ‘This whole one, how much [is it worth]?’ They said to him: ‘Two maneh.’ ‘And this broken one, how much [is it worth]?’ They said to him: ‘One maneh.’ He said to them: ‘Is the destiny of this one not to become like that one?’⁵⁶Ultimately, in the process of eating the whole one, it will become like the broken one. Why, then, is its price double? He said: ‘They are not comparable, for just as one enjoys the taste, so too he enjoys the appearance.’
Rabbi Elazar [said] in the name of Rabbi Yosei bar Zimra: Three matters were stated regarding the fig tree: It is good for eating, attractive to the eyes, and adds wisdom, and the three of them appear in a single verse. “The woman saw that the tree was good for eating” (Genesis 3:6) – from here that it was good for eating; “and that it was an enticement to the eyes” (Genesis 3:6) – from here that it is attractive to the eyes; “and that it was desirable for wisdom [lehaskil]” (Genesis 3:6) – from here that it adds wisdom. That is what is written: “A contemplation [maskil] of Eitan HaEzraḥi” (Psalms 89:1).
Likewise, Isaac says: “Prepare tasty food for me” (Genesis 27:4). He said to him: ‘Initially, I enjoyed the appearance; now I enjoy only the taste.’⁵⁷This is because Isaac’s eyes had grown dim; see Genesis 27:1. Likewise, Solomon says: “With the increase of good, those who consume it increase” – there is no comparison between one who sees his food basket empty and is hungry, and one who sees his food basket full and is satiated.⁵⁸The meaning is that seeing one’s food basket empty makes one feel hungry and seeing one’s food basket full makes one feel satiated.
A certain Samaritan asked Rabbi Meir, he said to him: ‘Will the dead [yet] live?’ [Rabbi Meir] said to him: ‘Yes’. He said to him: ‘In private or publicly?’ He said to him: ‘Publicly.’ He said to him: ‘From where can you show me [that it is so]?’ [Rabbi Meir] said to him: ‘It is not from the Bible, and not from the Mishna, but rather, from the way of the world that I respond to you.’ [Rabbi Meir] said to him: ‘There is a trustworthy person in our city, and everyone deposits with him in private and he returns it to them publicly. If one deposited it with him publicly, how will he return it to him, in private or publicly? Is it not publicly?’ He said to him: ‘Yes.’ [Rabbi Meir] said to him: ‘Do your ears not hear what your mouth speaks? People [privately] deposit with their wives a white drop, and the Holy One blessed be He publicly returns that drop to them as a fine, whole person. The dead, who goes publicly, is it not all the more so that he will come publicly? Just as he went with loud cries,⁵⁹Of mourning so he will come with loud cries.’⁶⁰Of joy and thanksgiving Rabbi Yonatan said in the name of Rabbi Yonatan of Beit Guvrin: It is written: “The grave, the barren womb” (Proverbs 30:16). What does this have to do with that? It is to say to you: Just as [a child emerges from a barren womb with loud cries, so too [the dead emerge from] the grave with loud cries.
[The Samaritan] said [to Rabbi Meir]: ‘How do they come, unclothed or clothed?’ He said to him: ‘Clothed.’ He said to him: ‘From where can you show me [that it is so]?’ [Rabbi Meir] said to him: ‘It is not from the Bible, and not from the Mishna, but rather, from the way of the world that I respond to you.’ [Rabbi Meir] said to him: ‘Have you ever sown beans?’ He said to him: ‘Yes.’ He said to him: ‘How did you sow them, unclothed or clothed?’ He said to him: ‘Unclothed.’⁶¹Beans are planted individually rather than encased in a pod. He said to him: ‘How do they come [out of the ground when they grow], clothed or unclothed?’ He said to him: ‘Clothed.’ [Rabbi Meir] said to him: ‘Do your ears not hear what your mouth is saying? If beans, when you sow them unclothed, they arise clothed, the dead person who goes [to the grave] clothed [in shrouds], is it not all the more so that he will come [back to life] with a garment?’
Rabbi Aivu [said], and some teach it in the name of Rabbi Natan: It is written: “It will be transformed like clay under the seal; and they stand like a garment” (Job 38:14). A garment that descends with a person to the grave in this world comes with him [when he comes to life] in the future.
[The Samaritan] said to [Rabbi Meir]: ‘Since they come alive and clothed, who provides them with food?’ [Rabbi Meir] said to him: ‘Have you ever been to Ḥamat Gader?’ He said to him: ‘Yes.’ He said to him: ‘In season or not in season?’⁶²Ḥamat Gader is the site of natural hot springs. The time of year when many people would gather there to bathe for medical reasons is referred to here as “in season” (Rabbi David Luria). He said to him: ‘In season and not in season.’ He said to him: ‘How was the food there, available?’ He said to him: ‘Available.’ He said to him: ‘In season or not in season?’ He said to him: ‘In season and not in season; because of the crowds, [people] bring [food] to sell and to buy.’⁶³Because of the large crowds at certain times of year, the location developed an active market all year round. [Rabbi Meir] said to him: ‘So too, the One who brings the crowds brings their food, as it is written by Solomon: “With the increase of good, those who consume it increase” – when the consumers of good increase, the good will increase.’ [The Samaritan] said to him: ‘Since they come [back] alive, clothed, and sustained, why do you cry over them [when they die]?’ [Rabbi Meir] said to him: ‘May a curse come upon that person.⁶⁴This is a reference to his interlocutor, the Samaritan. Is there a person who loses something precious to him and does not cry? Rather, just as he came [into the world] with loud cries, so he leaves with loud cries.’

It is taught: When a fetus is formed in its mother’s womb, there are three partners in it, the Holy One blessed be He, its father, and its mother. Its father injects the white substance, from which come the white [substances of the body], and the brain, the nails, the white of the eye, the bones, and the tendons. Its mother injects the red substances, from which come the blood, the skin, the flesh, the hair, and black of the eye. The Holy One blessed be He, may His name be blessed and His memory exalted, places ten matters in it, and these are: Spirit, soul, countenance, eyesight, hearing of the ears, speech of the lips, lifting of the arms and walking of the legs, wisdom and understanding, counsel and knowledge, and strength. When the time of his passing arrives, the Holy One blessed be He takes His portion and leaves the portion of his father and his mother before them, and his father and his mother cry. The Holy One blessed be He says to them: ‘Why are you crying? Did I take anything of yours? I took only what was Mine.’ They say before Him: ‘Master of the universe, as long as Your portion was intermingled with our portions, our portions were protected from maggots and worms. Now that You have taken your portion from the midst of our portions, our portions are cast aside and subject to maggots and worms.’
Rabbi Yehuda HaNasi would analogize it; to what is the matter analogous? It is to a king who had a vineyard and entrusted it to a sharecropper. The king said to his servants: ‘Go and harvest my vineyard, take my portion, and leave the portion of the sharecropper in its place.’ Immediately, they went and acted in accordance with the king’s command. The sharecropper began screaming and weeping. The king said to him: ‘Did I take anything of yours? Did I not take only what was mine?’ He said to him: ‘My lord, the king, as long as your portion was with my portion, my portion was protected from plunder and theft. Now that you have taken your portion, my portion is cast aside for plunder and theft.’ The king [in the analogy] is the King, king of kings, the Holy One blessed be He. The sharecropper, this is a person’s father and mother. As long as the soul is in the person, he is protected. When he dies he is given to maggots and worms, as it is stated: “How much less so man, a maggot” (Job 25:6) – these are the lice [that afflict him] during his lifetime; “the son of man, a worm” (Job 25:6) – these are the worms that creep under him after his death.
Shimon ben Elazar says: Even a living one-day-old does not require protection from a weasel, nor from mice, nor from snakes. The dog sees [him] and flees. The snake sees [him] and flees. But when dead, even one [mighty] as Og king of Bashan requires protection from a weasel and from mice and snakes. As long as a person is alive, his fear is cast on all creatures, beasts, and creeping creatures, as it is stated: “And your fear and your dread shall be upon every beast of the earth…” (Genesis 9:2). When a person dies, the fear of him is removed, and he requires protection.
A living one-day-old baby, one may desecrate Shabbat on his behalf; [but even for] David king of Israel, [when he is] dead, one does not desecrate Shabbat on his behalf. This is as Solomon said: “For a living dog is better than a dead lion” (Ecclesiastes 9:4), and like what Rav Yehuda said that Rav said, as Rav Yehuda said that Rav said: What is it that is written: “Lord, inform me of my end, and the measure of my days, what it is” (Psalms 39:5)? David said before the Holy One blessed be He: ‘Master of the universe, inform me of my end.’ [God] said to him: ‘It is decreed before Me that one does not reveal the end of flesh and blood.’ [David said: ‘Let me know] “the measure of my days, what it is.”’ He said to him: ‘It is a decree of Mine not to reveal the measure of a person’s days.’ He said to Him: “Let me know how short-lived I am” (Psalms 39:5). He said to him: ‘You will die on a Shabbat.’ He said to Him: ‘Let me die on a Sunday.’ He said to him: ‘The [time for the] kingship of your son Solomon will have already arrived, and one kingdom does not overlap with another even one hairbreadth.’ He said to Him: ‘Let me die on the day before Shabbat.’ He said to him: ‘“For a day in your courts is better than a thousand” (Psalms 84:11) – a single day in which you sit and engage in Torah is preferable to Me than the thousand burnt offerings that your son Solomon will offer before Me on the altar.’
Each Shabbat he would sit and study all day. He had a garden behind his house, and when that day [arrived],⁶⁵The day David was meant to die. the Angel of Death came and shook the trees. [David] went out to see [what the source of the noise was]. As he was climbing the stairs, a stair broke beneath him, he was silent, and died. Solomon sent [word] to the study hall: Father died and is lying in the sun, and the dogs of father’s house are hungry. What should I do? They sent to him: Cut up a carcass and place it before the dogs. And your father, place a loaf or an infant on top of him, and move him [out of the sun].⁶⁶A corpse may not be moved on Shabbat due to the prohibition of muktze; however, if a loaf or an infant is placed on the corpse, it may be moved due to the presence of the non-muktze item. Did Solomon not say appropriately: “For a living dog is better than a dead lion” (Ecclesiastes 9:4)?

(I Kings 5:11 [4:31], cont.:) <WISER> THAN ETHAN THE EZRAHITE. This is Abraham, of whom it is stated (in Ps. 89:1): A MASKIL (a psalm of erudition) OF ETHAN THE EZRAHITE.⁸¹It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11 [4:31], cont.:) <WISER THAN … > HEMAN (rt.: 'MN). This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses): HE IS TRUSTED (rt.: 'MN) IN ALL MY HOUSE. (I Kings 5:11 [4:31], cont.:) <WISER THAN … > CALCOL (KLKL). This is Joseph, of whom it is stated (in Gen. 47:12): AND JOSEPH SUSTAINED (rt.: KLKL) <HIS FATHER AND HIS BROTHERS>. The Egyptians said: Has this slave come to rule over us for any reason but because of his wisdom? What did they do to him? They brought seventy tablets⁸²Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them⁸³The Buber text has the singular “it” here. before him. He read each and every one in its own tongue. And not only that, but he spoke in the Holy Tongue, which they did not have the ability to understand, as stated (in Ps. 81:6 [5]): HE MADE IT A STATUTE IN JACOB, WHEN HE WENT OUT OVER THE LAND OF EGYPT. I HEAR A LANGUAGE I HAD NOT KNOWN. (I Kings 5:11 [4:31], cont.:) <WISER THAN … > DARDA (DRD')]. This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11 [4:31], cont.:) <WISER THAN … > THE CHILDREN OF MAHOL, i.e., the children whom the Divine Presence forgave (rt.: MHL) for the deed of the calf.

3 (Numb. 19:2) “This is the statute of the Torah”: R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom [...].” What is the meaning of (I Kings 5:9, cont.,) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so was wisdom a fence for Solomon.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10) “Now Solomon's wisdom surpassed the wisdom of all the people of the East”: And what was the wisdom of the peoples of the East?²⁹Above, Gen. 7:24; PR 14:9. [In that] they were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things, etc.” (I Kings 5:10, cont.) “From all the wisdom of Egypt”: What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers³⁰Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him.” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds.” (I Kings 5:11) “And he was wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, He consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl to pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names”³¹The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me. It is the one which I have agreed to [for use] between Me and Myself; it is the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.) “[Wiser] than Ethan the Ezrahite”: This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”³²It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.) “And Heman (rt.: 'mn)”: This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “[… he is trusted (rt.: 'mn) in all My house].” (I Kings 5:11, cont.) “Calcol (klkl)”: This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets³³Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him, he read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.) “Darda (drd')]:” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12) “Moreover he composed three thousand proverbs”: R. Samuel bar Nahmani said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.³⁴See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”³⁵The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.) “And his song numbered a thousand and five”:] “His songs” is not written here, but “his song,” the song of the proverb. (I Kings 5:13) “And he spoke with/concerning ('al)³⁶The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees”: Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.) “He also spoke with/concerning ('al) the cattle and the fowl”: Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs³⁷Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).³⁸See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land. But in regard to fowl, one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”³⁹This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁴⁰Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁴¹A fish of the genus anthias. (I Kings 5:13, cont.) “And with/concerning ('al) the creeping things”: Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁴²Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁴³Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁴⁴Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.) “And with/concerning ('al) the fish”: Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Rather it is from this verse (in Numb. 11:22), “Are there enough flocks and herds to slaughter for them; [are there enough fish in the sea to gather for them]?” Jacob the man of Kefar Nibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Nibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “From where can you show me?” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not? Is it not true that one does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (As in Deut. 7:4,) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. [Still] (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’”