וַיְהִי֙ כִּֽי־זָקֵ֣ן יִצְחָ֔ק וַתִּכְהֶ֥יןָ עֵינָ֖יו מֵרְאֹ֑ת וַיִּקְרָ֞א אֶת־עֵשָׂ֣ו ׀ בְּנ֣וֹ הַגָּדֹ֗ל וַיֹּ֤אמֶר אֵלָיו֙ בְּנִ֔י וַיֹּ֥אמֶר אֵלָ֖יו הִנֵּֽנִי׃
이삭이 나이 많아 눈이 어두워 잘 보지 못하더니 맏아들 에서를 불러 가로되 내 아들아 하매 그가 가로되 내가 여기 있나이다 하니
Shemot Rabbah
“These are the names of the children of Israel who came to Egypt with Jacob; each came with his household” (Exodus 1:1).
That is what is written: “He who spares his rod hates his son, and he who loves him seeks for him admonition” (Proverbs 13:24). The way of the world is that a person whom another tells him: ‘So-and-so struck your son,’ he would harass him. What is the meaning when the verse states: “He who spares his rod hates his son”? It is to teach you that anyone who withholds rebuke from his son, his son will ultimately set out on a path of depravity and he will hate him.
As we find regarding Ishmael, who was beloved1Literally, he had longings for his father, which could explain his father’s love for him. by his father Abraham, who did not chasten him, and he set out on a path of depravity. He then hated him and expelled him from his home emptyhanded. What did Ishmael do? When he was fifteen years old, he began to bring an idol from the marketplace, and he played with it and worshipped it in the manner that he saw others doing.2Although he made it look like he was just playing with it and even mocking it, in fact his intention was to worship it. Immediately, “Sarah saw the son of Hagar the Egyptian, whom she bore to Abraham, playing [metzaḥek]” (Genesis 21:9), and metzaḥek means nothing other than idol worship, like you say: “They rose to carouse [letzaḥek]” (Exodus 32:6). 3This verse is written in the context of the sin of the Golden Calf.
Immediately, “She said to Abraham: Expel this maidservant and her son” (Genesis 21:10), so that my son will not learn his ways. Immediately, “the matter was very troubling in the eyes of Abraham regarding his son” (Genesis 21:11), because he emerged to a path of depravity. “God said to Abraham: Let it not be troubling in your eyes about the lad…everything that Sarah says to you, heed her voice” (Genesis 21:12). From here you learn that Abraham was subordinate to Sarah in prophecy. Immediately, “Abraham rose early in the morning, and took bread and a skin of water…” (Genesis 21:14), teaching you that he hated Ishmael because he set out on a path of depravity, and sent him and his mother Hagar emptyhanded, and for that reason expelled him from his home.
Is it conceivable that Abraham, in whose regard it is written: “Abram was very wealthy in livestock, in silver, and in gold” (Genesis 13:2), would send his wife and his son from his house emptyhanded, without garments and without sustenance? Rather, it is to teach you that once he [Ishmael] set out on the path of depravity, he [Abraham] paid no attention to him.4Consequently the verse states that he gave them bread and water, implying that he did not give them other means of support. What ultimately became of him? When he banished him, he sat at the crossroads and would rob people, as it is stated: “He will be a wild man” (Genesis 16:12).
Similarly, “Isaac loved Esau” (Genesis 25:28); therefore he set out on a path of depravity, because he did not chasten him, as we learned: The wicked Esau violated five transgressions on that day. He consorted with a betrothed young woman, killed a person, denied the revival of the dead, denied the principle [of belief in God], and scorned the birthright. In addition, he desired the death of his father and sought to kill his brother, as it is stated: “Let the days of mourning for my father approach and I will kill Jacob my brother” (Genesis 27:41), and he caused Jacob to flee from his fathers.
And he [Esau] too went to Ishmael to learn from him the path of depravity and to add to his wives, as it is stated; “Esau went to Ishmael, [and took Maḥalat the daughter of Ishmael…in addition to his wives, as his wife]” (Genesis 28:9).
Similarly, David did not chastise Avshalom and did not chasten him, [and Avshalom] set out on the path of depravity. He sought to kill his father, he lay with his [father’s] concubines, and forced him to walk barefoot, weeping; and thousands and tens of thousands from Israel fell. In addition, he caused him endless hardships, as it is written: “A psalm by David when he fled from Avshalom, etc.” (Psalms 3:1). What is written afterward? “Lord, how numerous are my tormentors, etc.” (Psalms 3:2). The path of depravity5A wayward child in a person’s household is worse than the war of Gog and Magog, as regarding Gog and Magog it is written: “Why do nations rage and peoples meditate in vain?” (Psalms 2:1), and there it is written: “Lord, how numerous are my tormentors.”
David acted similarly with Adoniya, as he did not chasten him with chastisement and he did not scold him; therefore, he set out on the path of depravity, as it is written: “His father never distressed him, [saying: Why did you do so? …and she bore him after Avshalom]” (I Kings 1:6). But wasn’t Avshalom the son of Maakha, and Adoniyahu the son of Ḥaggit? What is: “And she bore him after Avshalom”? Rather, because [Avshalom] set out on the path of depravity because his father did not chasten him, and in Adoniyahu’s regard, it is written: “His father never distressed him,” he, too, set out on the path to depravity. Therefore, it is written: “And she bore him after Avshalom.”
“And he who loves him seeks for him admonition” (Proverbs 13:24); this is the Holy One blessed be He. It is because he loves Israel, as it is written: “I have loved you, said the Lord” (Malachi 1:2) that he promotes them through suffering. You find three excellent gifts that the Holy One blessed be He gave to Israel, and he gave them all to them by means of suffering: The Torah, the Land of Israel, and life in the World to Come. The Torah, as it is written: “Happy is the man whom You afflict, Lord, whom You teach from Your Torah” (Psalms 94:12). The Land of Israel, as it is written: “For you know in your heart [that as a man rebukes his son, so the Lord your God rebukes you]” (Deuteronomy 8:5); what is written after it: “For the Lord your God will bring you [to a good land]” (Deuteronomy 8:7). The World to Come, as it is written: “For the mitzva is a lamp, the Torah is light, [and the reproofs of instruction are the way of life]”6This indicates that the way to merit everlasting life is through reproof, which involves suffering. (Proverbs 6:23).
Anyone who chastises his son, the son adds love for his father and he honors him, as it is stated: “Admonish your son, and he will give you rest [and provide delights to your soul]” (Proverbs 29:17), and it is stated: “Admonish your son, as there is hope” (Proverbs 19:18). And he adds love for him, as it is stated: “And he who loves him seeks for him admonition” – because he sought for him admonition, therefore he loves him.
You find that Abraham chastised his son Isaac, taught him Torah, and guided him in his path, as it is written in Abraham’s regard: “Because Abraham heeded My voice, [and kept My commission, My commandments, My statutes, and My laws]” (Genesis 26:5), and it is written: “And this is the legacy of Isaac, Abraham’s son: [Abraham begot Isaac]” (Genesis 25:19), to teach you that he was similar to his father in every sense; in beauty, wisdom, wealth, and good deeds.
Know [that Isaac internalized Abraham’s lessons and accepted his authority], for he was thirty-seven years old when his father bound him, and it is written: “And Abraham was old, advanced in years” (Genesis 24:1), and he bound him and tied him, and [Isaac] did not prevent [him from doing so]. Therefore, “Abraham gave all that was his to Isaac” (Genesis 25:5); that is: “And he who loves him seeks for him admonition.”
Similarly, Isaac would seek admonition for Jacob, as he taught him Torah and chastised him in his study hall, as it is stated: “Jacob was a simple man, [a dweller in tents]” (Genesis 25:27). He learned what his father taught him and then he took his leave from his father and secluded himself in the house of Ever to study Torah. Therefore, he merited blessing and inherited the land, as it is stated: “Jacob settled in the land of his father's residence, in the land of Canaan” (Genesis 37:1).
Jacob our patriarch, too, chastised his sons, chastened them, and taught them his ways, until ultimately, there were none among them who was defective, as it is written: “These are the names of the children of Israel who came to Egypt [with Jacob]” (Exodus 1:1); the verse likened them all to Jacob, as they were all righteous like he was. That is: “And he who loves him seeks for him admonition.”
That is what is written: “He who spares his rod hates his son, and he who loves him seeks for him admonition” (Proverbs 13:24). The way of the world is that a person whom another tells him: ‘So-and-so struck your son,’ he would harass him. What is the meaning when the verse states: “He who spares his rod hates his son”? It is to teach you that anyone who withholds rebuke from his son, his son will ultimately set out on a path of depravity and he will hate him.
As we find regarding Ishmael, who was beloved1Literally, he had longings for his father, which could explain his father’s love for him. by his father Abraham, who did not chasten him, and he set out on a path of depravity. He then hated him and expelled him from his home emptyhanded. What did Ishmael do? When he was fifteen years old, he began to bring an idol from the marketplace, and he played with it and worshipped it in the manner that he saw others doing.2Although he made it look like he was just playing with it and even mocking it, in fact his intention was to worship it. Immediately, “Sarah saw the son of Hagar the Egyptian, whom she bore to Abraham, playing [metzaḥek]” (Genesis 21:9), and metzaḥek means nothing other than idol worship, like you say: “They rose to carouse [letzaḥek]” (Exodus 32:6). 3This verse is written in the context of the sin of the Golden Calf.
Immediately, “She said to Abraham: Expel this maidservant and her son” (Genesis 21:10), so that my son will not learn his ways. Immediately, “the matter was very troubling in the eyes of Abraham regarding his son” (Genesis 21:11), because he emerged to a path of depravity. “God said to Abraham: Let it not be troubling in your eyes about the lad…everything that Sarah says to you, heed her voice” (Genesis 21:12). From here you learn that Abraham was subordinate to Sarah in prophecy. Immediately, “Abraham rose early in the morning, and took bread and a skin of water…” (Genesis 21:14), teaching you that he hated Ishmael because he set out on a path of depravity, and sent him and his mother Hagar emptyhanded, and for that reason expelled him from his home.
Is it conceivable that Abraham, in whose regard it is written: “Abram was very wealthy in livestock, in silver, and in gold” (Genesis 13:2), would send his wife and his son from his house emptyhanded, without garments and without sustenance? Rather, it is to teach you that once he [Ishmael] set out on the path of depravity, he [Abraham] paid no attention to him.4Consequently the verse states that he gave them bread and water, implying that he did not give them other means of support. What ultimately became of him? When he banished him, he sat at the crossroads and would rob people, as it is stated: “He will be a wild man” (Genesis 16:12).
Similarly, “Isaac loved Esau” (Genesis 25:28); therefore he set out on a path of depravity, because he did not chasten him, as we learned: The wicked Esau violated five transgressions on that day. He consorted with a betrothed young woman, killed a person, denied the revival of the dead, denied the principle [of belief in God], and scorned the birthright. In addition, he desired the death of his father and sought to kill his brother, as it is stated: “Let the days of mourning for my father approach and I will kill Jacob my brother” (Genesis 27:41), and he caused Jacob to flee from his fathers.
And he [Esau] too went to Ishmael to learn from him the path of depravity and to add to his wives, as it is stated; “Esau went to Ishmael, [and took Maḥalat the daughter of Ishmael…in addition to his wives, as his wife]” (Genesis 28:9).
Similarly, David did not chastise Avshalom and did not chasten him, [and Avshalom] set out on the path of depravity. He sought to kill his father, he lay with his [father’s] concubines, and forced him to walk barefoot, weeping; and thousands and tens of thousands from Israel fell. In addition, he caused him endless hardships, as it is written: “A psalm by David when he fled from Avshalom, etc.” (Psalms 3:1). What is written afterward? “Lord, how numerous are my tormentors, etc.” (Psalms 3:2). The path of depravity5A wayward child in a person’s household is worse than the war of Gog and Magog, as regarding Gog and Magog it is written: “Why do nations rage and peoples meditate in vain?” (Psalms 2:1), and there it is written: “Lord, how numerous are my tormentors.”
David acted similarly with Adoniya, as he did not chasten him with chastisement and he did not scold him; therefore, he set out on the path of depravity, as it is written: “His father never distressed him, [saying: Why did you do so? …and she bore him after Avshalom]” (I Kings 1:6). But wasn’t Avshalom the son of Maakha, and Adoniyahu the son of Ḥaggit? What is: “And she bore him after Avshalom”? Rather, because [Avshalom] set out on the path of depravity because his father did not chasten him, and in Adoniyahu’s regard, it is written: “His father never distressed him,” he, too, set out on the path to depravity. Therefore, it is written: “And she bore him after Avshalom.”
“And he who loves him seeks for him admonition” (Proverbs 13:24); this is the Holy One blessed be He. It is because he loves Israel, as it is written: “I have loved you, said the Lord” (Malachi 1:2) that he promotes them through suffering. You find three excellent gifts that the Holy One blessed be He gave to Israel, and he gave them all to them by means of suffering: The Torah, the Land of Israel, and life in the World to Come. The Torah, as it is written: “Happy is the man whom You afflict, Lord, whom You teach from Your Torah” (Psalms 94:12). The Land of Israel, as it is written: “For you know in your heart [that as a man rebukes his son, so the Lord your God rebukes you]” (Deuteronomy 8:5); what is written after it: “For the Lord your God will bring you [to a good land]” (Deuteronomy 8:7). The World to Come, as it is written: “For the mitzva is a lamp, the Torah is light, [and the reproofs of instruction are the way of life]”6This indicates that the way to merit everlasting life is through reproof, which involves suffering. (Proverbs 6:23).
Anyone who chastises his son, the son adds love for his father and he honors him, as it is stated: “Admonish your son, and he will give you rest [and provide delights to your soul]” (Proverbs 29:17), and it is stated: “Admonish your son, as there is hope” (Proverbs 19:18). And he adds love for him, as it is stated: “And he who loves him seeks for him admonition” – because he sought for him admonition, therefore he loves him.
You find that Abraham chastised his son Isaac, taught him Torah, and guided him in his path, as it is written in Abraham’s regard: “Because Abraham heeded My voice, [and kept My commission, My commandments, My statutes, and My laws]” (Genesis 26:5), and it is written: “And this is the legacy of Isaac, Abraham’s son: [Abraham begot Isaac]” (Genesis 25:19), to teach you that he was similar to his father in every sense; in beauty, wisdom, wealth, and good deeds.
Know [that Isaac internalized Abraham’s lessons and accepted his authority], for he was thirty-seven years old when his father bound him, and it is written: “And Abraham was old, advanced in years” (Genesis 24:1), and he bound him and tied him, and [Isaac] did not prevent [him from doing so]. Therefore, “Abraham gave all that was his to Isaac” (Genesis 25:5); that is: “And he who loves him seeks for him admonition.”
Similarly, Isaac would seek admonition for Jacob, as he taught him Torah and chastised him in his study hall, as it is stated: “Jacob was a simple man, [a dweller in tents]” (Genesis 25:27). He learned what his father taught him and then he took his leave from his father and secluded himself in the house of Ever to study Torah. Therefore, he merited blessing and inherited the land, as it is stated: “Jacob settled in the land of his father's residence, in the land of Canaan” (Genesis 37:1).
Jacob our patriarch, too, chastised his sons, chastened them, and taught them his ways, until ultimately, there were none among them who was defective, as it is written: “These are the names of the children of Israel who came to Egypt [with Jacob]” (Exodus 1:1); the verse likened them all to Jacob, as they were all righteous like he was. That is: “And he who loves him seeks for him admonition.”
Ein Yaakov (Glick Edition)
R. Elazar said in the name of R. Chanina: "Never shall the blessing of even a common man be considered insignificant in your eyes; for two great men of their generation were blessed by simple men and their blessings were fulfilled. They were David and Daniel. David, as it is written (II Sam. 24, 23) And Aravnah said unto the king, 'May the Lord thy God receive thee favorably.' Daniel was blessed by King Darius, as it is written (Dan. 6, 17) May thy God, whom thou worshippest continually, truly deliver thee." R. Elazar said again in the name of R. Chanina: 'Never shall the curse of even a common man be considered unimportant, for Abimelech cursed Sarah, saying (Gen. 20, 16) 'This is to thee a covering to the eyes, and it was fulfilled through her children as it is said (Gen. 27, 1) And Isaac's eyes became dim." Again said R. Elazar, in the name of R. Chanina: "Come and see how the custom of the Holy One, praised be He! differs from the custom of frail man! A frail man sets the pot [on the fire] first and then pours water into it, but the Holy One, praised be He! poureth the water first into the pot and then sets it on the fire, to sustain the passage (Jer. 10, 13) At the sound when he giveth a multitude of water." Another thing did R. Elazar say in the name of R. Chanina: "When the righteous is lost (dies) it is a loss to the generation only [not to himself]. This might be compared with a diamond which was lost by a man, wherever it is its name is there, the loss is merely to its owner." Again said R. Elazar in the name of R. Chanina: "What is the meaning of the passage (Ib. 5, 13) Yet all this profiteth me nothing. Infer from this that all treasures of that wicked (Haman) were engraved upon his heart, and as soon as he saw Mordecai sitting in the king's tower he said. Yet all this profiteth me nothing." Is it really because he (Haman) saw Mordecai sitting in the king's tower that he said this? Yes, as R. Chisda explained it: "The latter [Mordecai ] had come as a member of the Prosbul and the former [Haman] had come to court as a member of the Prosbuli" (Ib. b."); i.e., Buli signifies the rich, as it is said (Lev. 26, 19) I will break the pride of your power, and R. Joseph explains that this refers to the rich of Juda; Buli signifies poverty, and so reads the passage (Deut. 15, 8) Thou shalt surely lend him. R. Papa said: "Haman was called 'the slave that sold himself for a loaf of bread.'" R. Elazar said further in the name of R. Chanina: "In the future, the Holy One, praised be He! will put a crown on the head of every righteous man, as it is written (Is. 28, 5) On that day will the Lord of hosts he for a crown of glory and a diadem of beauty. What is the meaning of a crown of glory and a diadem of beauty? It is for those who do His will, and hope for His glory. One may think that this will be for all of them? Therefore it is said. Unto the residue of his people; i.e., for those who are so modest that they consider themselves like the remnant of the people. (Ib. 6) And for a spirit of judgment; i.e., to him who sitteth in judgment — and does justice. And for strength. It is to him who overcomes his inclination. To those that drive back the battle, this refers to those who debate over the Torah. To the gate, refers to the scholars who arise early to go to the gates of the houses of prayer and learning, and remain late there. The divine attribute of justice pleaded before the Holy One, praised be He! saying, 'Sovereign of the Universe! Wherein is the difference between this (Israel) and all other nations [that Thou art honoring Israel so much]?' Whereupon the Holy One, praised be He! answered 'Israel studied the Torah, and the idolaters did not.' To this the attribute of Justice replied (Ib. 7) But these also are now stumbling through wine, and reeling through strong drink — they are (Paku) unsteady in giving judgment. Paku (unsteady) refers to Gehenna, as it is said (I Sam. 25, 31) That this shall not be a cause of offence; and Pliliya [judgment] refers to the judges as it is said (Ex. 23, 21) And they shall pay this by the decision of (Phlilim) the Judges."
Midrash Tanchuma
(Lev. 9:1) “And it came to pass on the eighth day….” This text is related (to Ps. 75:5), “I say to the merrymakers, ‘Do not make merry….’” What is the meaning of [the words], “I say to the merrymakers (rt.: hll), ‘do not make merry (rt.: hll)?’”4This root can also mean “act with abandon” and is to be taken in that sense here. For another interpretation of the word, see Lev. R. 20:2. [The verse refers] to whoever sings in a mahanaim dance (mahol),5As in Cant. 7:1 [6:13]. In comparing these two words, the midrash assumes that both words come from the root HLL and ignores the fact that in the first case the H is a he while in the second case the H is a het. and so it says (in Jud. 21:21), “to dance (lehol) in the dances.” [Because no happiness endures for a mortal] (Ps. 75:5), “I say to the merrymakers, ‘Do not make merry (rt.: hll).’” Why? The one who is happy today shall not be happy tomorrow; and the one who is depressed today shall not be depressed tomorrow. And so it says (in Eccl. 2:2), “Of laughter I said, ‘It is mad (rt.: hll)….’”6Cf. PRK 26:2–3. Are you willing to understand? As behold, even the happiness of the Holy One, blessed be He, did not endure. When? When the Holy One, blessed be He, created His world. He was very happy, as stated (in Ps. 104:31), “the Lord shall be happy in His works.” It also says (in Gen. 1:31), “Then God saw everything which He had made; and behold, it was very good.” [These verses are] to teach you that the Holy One, blessed be He, found pleasure in and took pride in His works. Then He gave the first Adam an easy commandment, but he did not fulfill it. Immediately He rendered him a verdict7Gk.: apophasis. [of death], as stated (in Gen. 3:19), “for dust you are, and unto dust you shall return.” So He, as it were, did not remain in His happiness but said, “I created everything only for the human, and now he dies. What pleasure is there for Me? [Now surely if the Holy One, blessed be He,] did not remain [happy], how much the less shall people [remain happy! It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘do not make merry.’”] How happy Abraham was! He was blessed in the world, magnified, slew some kings and handed over heaven and earth to the Holy One, blessed be He. Also when the Holy One, blessed be He, gave him a son at age one hundred, he circumcised him and reared him. Then finally he was told (in Gen. 22:2), “Please take your son, your only son…, [and go unto the land of Moriah,] and offer him there as a burnt offering.” So he made a three-day journey, as stated (in Gen. 22:4), “On the third day….” When he returned from Mount Moriah, he buried Sarah. He did not find a place to bury her until he bought one for four hundred silver shekels. Then after that, old age came upon him. Now surely if such was the case with Abraham the righteous, how much the more is it the case with the wicked! Isaac did not remain in his happiness: He escaped from the sword and from the men of Gerar. And [God] informed them about who he was, so that they came to him. Thus it is stated (in Gen. 26:26, 28), “Then Abimelech came unto him from Gerar […. And they said, ‘We have clearly seen that the Lord is with you.’]” But he did not remain in his happiness. Rather (according to Gen. 27:1), “Now it came to pass, that when Isaac was old and his eyes were too weak to see.” So just as [this loss of happiness] happened in the case of Isaac the burnt offering of the Holy One, blessed be He, (according to Gen. 22:2), how much the more does it happen in the case of the wicked! Jacob was the first-born of the Holy One, blessed be He, as stated (in Exod. 4:22), “Israel is My first-born son.” How happy he was! He saw a ladder, and (according to Gen. 28:12-13) “the angels of god were ascending and descending [….] And behold, the Lord stood upon it and said, I am the Lord….” Then he went to Laban, fled from Esau, became Laban's servant for twenty years and in the end became wealthy, sired children and returned in peace. He also met Esau and was saved from him, and paid his vow. But in the end he did not remain in his happiness. Instead (according to Gen. 34:1), “Now Dinah [the daughter whom Leah had borne to Jacob] went out…,” and was raped]. There also came upon him the trouble over Joseph. Now surely if Jacob the righteous – one to whom the Holy One, blessed be He, had said, “In whom I will be glorified,” as stated (in Is. 49:3), “Israel, in whom I will be glorified” – did not remain in his happiness, how much the less will the wicked [so remain! It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’”] How happy Joshua was! He slew thirty-one kings, gave Israel the land to possess, and distributed it. In addition all Israel gave him a [helping] hand and said (in Josh. 1:18), “Anyone who disobeys your command… [shall be put to death.” Such an honor was] something of which [even] Moses our master did not merit. Still he (i.e., Joshua) did not remain in his happiness, but rather died childless. It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’” How happy Eli was, when he was king, chief justice, and high priest! It is so stated (in I Sam. 1:9), “now Eli [the priest] was sitting on the throne by the doorpost of the Temple of the Lord.” “Now Eli the priest was sitting on the throne,” because he was king. [He was] “by the doorpost of the Temple of the Lord,” because he was chief justice. Still he did not remain in his happiness. Instead (according to I Sam. 4:18), “And it came to pass that when he (i.e., a messenger) mentioned the ark of God, he (i.e., Eli) fell backward from off the throne….” Moreover, his two sons, Hophni and Phinehas died. So just as this [shift in fortune] happened with Eli the righteous, how much the more [does it happen with] the wicked! You find neither man nor woman who saw joys like Elisheba bat Amminadab, [the wife of Aaron, as stated (in Exod. 6:23), “And Aaron took for a wife Elisheba bat Amminadab”].8PRK 26:2; Zev. 102a; Tanh. (Buber), Lev. 6:2. She saw her husband become high priest serving in the high priesthood and [as a] prophet. In addition, Moses, her husband's brother, was king and prophet. Moreover, her sons were deputies [to the high priest] in the priesthood, and her brother Nahshon was head of all of the princes of Israel.9According to Numb. 10:13, Nahshon was in command of the troops of Judah, and the troops of Judah headed those of the other tribes. See also Numb. 2:3; I Chron. 2:10. Still she did not remain in her happiness. Rather, when two of her sons went in to offer a sacrifice, (according to Lev. 10:2,) “Fire came forth from before the Lord and consumed them, so that they died before the Lord.” It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’” And so Solomon said (in Eccl. 2:2), “Of laughter I said, ‘It is mad.’” There is a story about one of the great Babylonian [scholars], who married off his son,10PRK 26:2; Lev. R. 20:2. and made a great banquet for the sages. He said to his son, “Go up and bring us a jar of such and such a wine from the attic.” He went up to the attic. [There] a snake [from] among the jars bit him, and he died. His father remained with those who were reclining [at his table]. So he delayed and did not come. [Finally,] his father said, “Let me go up and see what my son is doing.” His father went up [and] found him cast down dead among the jars. What did that saint do? He waited by himself until the guests had eaten and drunk sufficiently. When they had finished, he said, “You came to say a bridegrooms' blessing over my son. [But instead] say a mourners' blessing over him. You came to bring my son to the wedding canopy. [Instead] bring him to [his] grave.” They said about R. Zakkay of Kabul and they opened about him (in the words of Eccl. 2:2), “Of laughter I said, ‘It is mad; and what does joy do?’”