욥기 5:7의 미드라쉬

(Fol. 5a) R. Levi b. Chama, in the name of Simon b. Lakish said: "At all times let man stir up his good inclination against the evil inclination), for it is said (Ps. 4, 5.) Tremble, and sin not. If he conquers it (the evil inclination) it is well, but if he does not, then he should study the Torah; for we read, (Ib.) Commune with your heart. If it goes away, then it is well, but if not he should then read the Sh'm'a; for it is said (Ib.) Upon your bed. If he conquers it, then it is well, but if not, he should then remind himself of the day of death, for it is written. And be still Selah (to the end)." R. Isaac said: "Whoever reads the Sh'm'a when on his bed is considered [protected] as if he were holding a two-edged sword in his hand, for it is written (Ps. 149, 6.) The exalted praises (of God) are in their mouths and the two-edged sword in their hands." How does he infer this? Mar Zutra and according to others, R. Ashi, said: "From the beginning of that passage (Ib. ib. 5.) Let the pious be joyful in glory; let them, sing aloud upon their beds; and it is written after this The exalted praise of God is in their mouths and a two-edged sword in their hands." Furthermore, said R. Isaac: Whoever reads the Sh'm'a on his bed [before sleep], will cause the departure of all evil spirits; for it is said (Job 5, 7.) And the sons of fire take up their flight. By Uf (flight) is meant nothing else but the Torah, as it is said (Pr. 23, 5.) When thou letteth merely thine eyes fly over it (i. e., if thou learneth the Torah superficially), it is no more. And reshef (fire) means nothing else but evil spirits; as it is said (Deu. 32, 24.) Devoured with burning heat and with bitter deadly disease."

R. Simon b. Lakish said: "Whoever studies the Torah will prevent affliction from coming upon him, for it is said (Job 5, 7.), And the sons of fire take up their flight. By Uf (flight) is meant nothing else but the Torah, as it is said (Pr. 23, 5.) When thou letteth merely thine eye fly over it (i.e., if you study the Torah by merely glancing over it with your eyes), it is no more, (you will easily forget it). And Reshef (fire) means nothing else but affliction, as it is said (Deu. 32, 24.) Devoured with evil spirits." "Aye." exclaimed R. Jochanan, "even the school children know this! for it is said, (Ex. 15. 2.5.) And he said, if thou wilt deligently hearken unto the voice of the Lord and wilt do what is riqht in His eyes, etc. But it means thus: Upon him who is capable of studying the Torah, but does not do so the Holy One, praised be He! will bring repulsive suffering which will greatly disturb him; for it is said (Ps. 39, 3.) I was dumb in deep silence, I was quite still even from speaking good, but my pain greatly disturbed me. By tob (good) is meant nothing else but the Torah, for it is said (Pr. 4, 2.) For good doctrine do I give, etc." R. Zeira, and some say, R. Chanina b. Papa, said: "Come and see that the custom of the Holy One. praised be He! is not like the custom of mortal men. The custom of mortal men is that if a man sell a valuable thing to his fellow-man, the seller is sorry and only the buyer is happy; but the custom of the Holy One, praised be He! is not so. He bestowed the Torah on Israel and He rejoiced, for it is said (Ib. 4, 2.) For good doctrine do I give thee." Raba, and according to others R. Chisda, said: "If a man see that troubles are coming unto him, let him search his deeds, for it is said, (Lam. 3, 40) Let us search through and examine our ways and let us return unto the Lord. If he has investigated and found nothing wrong, then let him attribute it to a neglect of the study of the Torah. for it is said (Ps. 94, 12.) Happy is the man whom Thou admonisheth, O Lord, and teacheth out of Thy Torah. But if he investigated and did not find [neglect of the study of the Torah] then it is known that his affliction is the cause of God's love, for it is said (Pr. 3, 12.) Because whomsoever the Lord loveth He admonisheth." Raba, in the name of R. Sechorah, who quoted R. Huna, said: "Whomsover the Holy One, praised be He! loveth. He afflicteth, for it is said (Is. 53, 10.) But the Lord was pleased to crush him through disease. We might think that, even if he does not accept the affliction with resignation. It is therefore said (Ib.) When his soul hath brought the trespass-offering, i. e., just as a guilt offering must come with his acknowledgement, so also must this be accepted with resignation. And if he accept it with love what will be his reward? Then shall he see (his) seed live many days, (Ib.) and moreover his learning shall endure with him, as is said (Ib.) And the pleasure of the Lord shall prosper in his hand." As to affliction, there is a difference of opinion between R. Jacob b. Ide and R. Acha b. Chanina. One holds that all such affliction which does not prevent one from studying the Torah is one of love, for it is said (Ps. 94, 12.) Happy is the man whom Thou admonisheth, O Lord, and teacheth from Thy Torah; and the other holds that such affliction which does not prevent one from praying is one which comes from love, for it is said (Ps. 66, 20.) Blessed he God who hath not removed my prayer nor His kindness from me. R. Abba, the son of R. Chiya b. Abba, said: "Thus said my father (R. Chiya) in the name of R. Jochanan; 'Both of these afflictions are the kind which come from love, for it is written (Pr. 3, 12.) Because whomsoever the Lord loveth He admonisheth; But what do we learn [from the passage] Thou teacheth him of the Torah. Do not read Tlamdenu (that he should be able to study the Torah); but read it Tlamdainu (Out of Thy Torah, Thou teacheth us) i. e., we learn from thine Torah [that one who is punished by God should be happy] namely, through the rule of a fortiori concerning the tooth and the eye; that if the loss of a tooth or an eye [stricken out by the master] which affects only one member of the human body, frees the slave, how much more then are afflictions, which affect the whole human body, capable of cleaning one of evil.'" And that is meant by R. Simon b. Lakish, for he said: "It is said Convenant (Brith) in connection with the word salt, and it is said Convenant (Brith) in connection with the word affliction. Covenant by salt — as it is written (Lev. 2, 13.) Thou shalt not suffer the salt of the covenant (Brith)! Covenant by affliction — as it is written (Deu. 28, 49.) These are the words of the covenant. (Brith) Just as the covenant of the salt was made to sweeten meat, so the covenant of affliction was made to cleanse man of all iniquities."

(Fol. 5a) R. Levi b. Chama, in the name of Simon b. Lakish said: "At all times let man stir up his good inclination against the evil inclination), for it is said (Ps. 4:5) Tremble, and sin not. If he conquers it (the evil inclination) it is well, but if he does not, then he should study the Torah ; for we read, (Ib.) Commune with your heart. If it goes away, then it is well, but if not he should then read the Sh'm'a; for it is said (Ib.) Upon your bed. If he conquers it, then it is well, but if not, he should then remind himself of the day of death, for it is written. And be still Selah (to the end)." R. Isaac said : "Whoever reads the Sh'm'a when on his bed is considered [protected] as if he were holding a two-edged sword in his hand, for it is written (Ps. 149:6) The exalted praises (of God) are in their mouths and the two-edged sword in their hands." How does he infer this? Mar Zutra and according to others, R. Ashi, said : "From the beginning of that passage (Ib. ib. 5.) Let the pious be joyful in glory; let them, sing aloud upon their beds; and it is written after this The exalted praise of God is in their mouths and a two-edged sword in their hands." Furthermore, said R. Isaac: Whoever reads the Sh'm'a on his bed [before sleep], will cause the departure of all evil spirits; for it is said (Job 5:7) And the sons of fire take up their flight. By Uf (flight) is meant nothing else but the Torah, as it is said (Pr. 23, 5.) When thou letteth merely thine eyes fly over it (i. e., if thou learneth the Torah superficially), it is no more. And reshef (fire) means nothing else but evil spirits; as it is said (Deu. 32:24) Devoured with burning heat and with bitter deadly disease."