시편 45:5 미드라쉬: Midrash Tehillim & Ein Yaakov (Glick Edition)

“But his delight is in the Torah of God” (Psalms 1:2), this refers to that which is written, “in your glory, win success; ride [on in the cause of truth and humble-rectitude; and let your right hand teach you wonderous things]” (Psalms 45:5). Glorious is the teacher at the time that he gathers the sages [together], not to flatter them, but [from a sincere desire to clarify] the truth. Glorious and praiseworthy were the teachings of Rabbi Yochanan and Rabbi Shimon ben Lakish, because they would sit and sharpen them [by debating with one another]; “let you right hand teach you wonderous things” (Psalms 45:5) – Rabbi Chiyya said, “if your desire is in the Torah, which was written in wonderous fire, and which was given with [God’s] right hand, as it is said, “from His right hand went a fiery law for them” (Deuteronomy 33:2), then you are destined to sit, and discern, and teach instructions [in Torah law].” Rabbi Abba said, “If your desire is in the Torah, it will end up being called by your name, like the Mishna of Rabbi Hoshaiya, and [the Mishna] of Bar Kapara, and their like. And why are [whole collections of teachings] named after those two? Because they toiled in [Torah]. You should know that this is the case [with the] Torah [itself] which [originally] belongs to the Holy One, blessed be He, as it is said, “the Torah of God is perfect,” (Pslams 19:8). And [then] Moses ascended to the heights, and he made forty days there, and he gave his soul over to it, [and] for that reason [the Torah] is [now] named after him, as it is said, “Remember the Torah of Moses my servant” (Malachi 3:22).”

(Fol. 63a) R. Cahana said: "When I was about eighteen years old, I was well versed in the whole Talmud, and did not know until now that a (Biblical) passage cannot be taken out of its literal sense." What does he intend to inform us by this statement? That a man must first study the whole Torah and then reason upon it.R. Jeremiah in the name of R. Elazar said: "The Holy One, praised be He! will cause to prosper two scholars who [argue the law in order to] sharpen each other's mind in the law, as is said (Ps. 45, 45.) And thy majesty. Do not read it Vehadarcha (majesty) but read it Vechadadcha (thy sharpness). Moreover they will rise to distinction, for it is said further (Ib. ib.) Be prosperous ride long. One might say that this would be the case even if one studies the Torah, not for its own sake; therefore the passage says further (Ib. ib. 5) For the cause of truth. One might say that this would include, even those who become arrogant and proud. It says further (Ib. ib. ib.) And meekness and righteousness. And if they do so, they will be privileged to [the clear knowledge of] the Torah. which was given with the right hand [of God], as it is stated (Ib. ib. ib.) And fearful things shall thy right hand teach. R. Nachman b. Isaac said. "They will be privileged to the things which were said [to be in the possession of] the right hand of the Torah; for Raba b. Shila, and according to some, R. Joseph b. Chama in the name of R. Shesheth said: "What is meant by that which is written (Pr. 3, 16.) Length of days is in her right hand; in her left are riches and honor. Is it possible that in her right hand is only length of days and not riches and honor? But it is intended thus: for those who study the Torah in the right way (for her sake) there is longevity and as a matter of course riches and honor, but for those who study the Torah in the wrong way (for their own sake) riches and honor may be given to them but not longevity.'" R. Jeremiah in the name of R. Simon b. Lakish said: "The Holy One, praised be He, hearken to two scholars who quietly discourse an Halacha (Law) between themselves, as it is said (Mal. 3, 10.) Then conversed (nidbcru) they that feared the Lord, one with the other, etc., and Dibbur applies to a modest conversation, for it is said (Ps. (47, 4.) He will lead (Yadber) people under us." What means And for those who thought of His name (Mal. 3, 10)? R. Ami said: "When one only intended to fulfill a commandment, but was accidentally prevented and could not accomplish it, the Scripture credits him as if he had actually observed it." R. Chanina b. Ide said: "Whoever executes a divine command as it has been ordained, will not be the recipient of bad tidings, for it is said (Ecc. 8, 5.) Whose keepeth the commandments will experience no evil things." R. Assi, or, as some say, R. Chanina, said: "Even if the Holy One, praised be He! has already decreed an evil dispensation [against such a man], He will annul it; as it is said (Ib. ib. 4.) Because the words of a king are powerful, and who may say unto Him 'What doest thou do?' And after it follows: Whoso keepeth the commandment will experience no evil thing." R. Abba in the name of R. Simon b. Lakish said: "The Holy One, praised be He! hearkeneth to the voices of two scholars who patiently listen to each other in discussions of the Halacha (Law), as it is said (Songs 8, 13.) Thou that dwelleth in the gardens, thy companions listen for thy voice; Oh, let me hear it. But if they do not do so, they will cause the Shechina to depart from Israel, as it is said (Ib. ib. 14.) Flee away my friend." etc. R. Abba in name of R. Simon b. Lakish said: "Two scholars who discuss the Halacha (Law) with modesty will deserve the love of the Holy One, praised be He! as it is said (Ib. 2, 4.) And His banner of love is waving over me," Raba said: This implies only when they possess some knowledge of the law and also when there is no teacher in the town from whom to learn."'