사무엘상 2:12의 미드라쉬

(Gen. 25:19:) THESE ARE THE GENERATIONS OF ISAAC BEN ABRAHAM.¹Except for most of the last section (# 24), Toledot is not found in Buber’s Oxford MS. Buber has filled in the gap mostly from Codex Vaticanus Ebr. 34. This text is related (to Prov. 17:6): GRANDCHILDREN ARE A CROWN FOR ELDERS, AND THE GLORY OF CHILDREN IS THEIR PARENTS.²Cf. Gen. R. 63:2; Tanh., Gen. 6:4. Who caused Abraham to be magnified? Jacob, as stated (in Is. 29:22): THUS SAYS THE LORD UNTO THE HOUSE OF JACOB, WHICH REDEEMED ABRAHAM. Why? Because, if one is meritorious as a Torah scholar together with his son and his grandson, it will never again be cut off from him. Thus it is stated (in Deut. 4:9f.): AND MAKE THEM (the statutes and ordinances) KNOWN TO YOUR CHILDREN AND GRANDCHILDREN AS ON THE DAY THAT YOU STOOD < BEFORE THE LORD YOUR GOD AT HOREB >. Just as the gift of < the > Torah did not become cease on the day it was given; so for one who teaches his son and his grandson Torah, it shall never again depart from him. And so it was when the Holy One saw Abraham was busy with the Torah. Where is it shown? Where it is stated (in Gen. 26:5): BECAUSE ABRAHAM HEEDED MY VOICE < AND KEPT MY CHARGE: MY COMMANDMENTS, MY STATUTES, AND MY LAWS >. It is also written (above, in 18:19): FOR I HAVE KNOWN HIM. Then Jacob arose up and did not move from the Torah, as stated (in Gen. 25:27): BUT JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS (i.e., in the academies).³For this interpretation, see Gen. R. 63:10; Targum Onqelos, Gen. 25:27; PRK 5:7. What stipulation did the Holy One make with them? (According to Josh. 1:8:) < THIS > BOOK OF THE LAW SHALL NOT DEPART < FROM YOUR MOUTH >…. It is also written (in Prov. 10:1): A WISE SON SHALL MAKE A FATHER GLAD. This is Isaac, since it is stated (in Gen. 21:12): FOR IN ISAAC SHALL YOUR SEED BE NAMED. (Prov. 10:1, cont.:) BUT A FOOLISH SON. This is Ishmael. Thus it is written (in Gen. 25:12): NOW THESE ARE THE GENERATIONS OF ISHMAEL BEN ABRAHAM. There are children who suffer disgrace through their parents. Josiah suffered disgrace through his father, as stated (in II Chron. 33:23): FOR AMON INCURRED A LOT OF GUILT. Hezekiah suffered disgrace through < his father > Ahaz, as stated (in Is. 8:16): BIND UP THE TESTIMONY.⁴According to Gen. R. 42:3; Lev. R. 11:7; Ruth R., proem 7; and Esther R., proem 11, this verse alludes to Ahaz, who had seized (ahaz) the synagogues and the academies. There are also parents who suffer disgrace through their children. Eli suffered disgrace through his sons, [as stated (in I Sam. 2:12): NOW ELI'S SONS WERE SCOUNDRELS. And Samuel also suffered disgrace through his sons], as stated (in I Sam. 8:3): BUT HIS SONS DID NOT WALK IN HIS WAYS. It did not, however, turn out in this way for Abraham. Instead he was magnified through Isaac, as stated (in Gen. 25:19, cont.): ABRAHAM SIRED ISAAC. Did he sire no one but Isaac? Now look, it is written {(in Gen. 25:19): THESE ARE THE GENERATIONS OF ISHMAEL.} [(in Gen. 16:15): SO HAGAR BORE A SON TO ABRAM.] And in addition < there are > the sons of Keturah: Zimran and Jokshan, < etc. > (cf. Gen. 25:2). But it does not say that Abraham sired anyone but Isaac, simply because Isaac was righteous. It is therefore stated (in Gen. 25:19): ABRAHAM SIRED ISAAC.

(Lev. 8:2) “Take Aaron and his sons.” It is written (in Prov. 3:35), “The wise shall inherit glory, but fools take up shame.” This verse functioned from the beginning of the world until now. “The wise shall inherit glory.” This refers to Noah and his children. “But fools take up shame.” This refers to the generation of the flood. “The wise shall inherit glory. This refers to Shem of whom it is stated (in Gen. 9:26), “Blessed be the Lord, the God of Shem.” “But fools take up shame.” This refers to Ham of whom it is stated (in Gen. 9:25), “And he said, ‘Cursed be Canaan (the son of Ham).’” “The wise shall inherit glory.” This refers to Abraham. “But fools take up shame.” This refers to the kings whom he smote (in Gen. 14:15). “The wise shall inherit glory.” This refers to Isaac. “But fools take up shame.” These are the people of Gerar. “The wise shall inherit glory.” This refers to Jacob. “But fools take up shame.” This refers to Esau. “The wise shall inherit glory.” This refers to Joshua. “But fools take up shame.” These are the thirty-one kings whom he smote (according to Josh. 12:24). “The wise shall inherit glory.” This refers to David. “But fools take up shame.” This refers to Goliath. “The wise shall inherit glory.” This refers to Eli. “But fools take up shame.” These are his sons, of whom it is stated (in I Sam. 2:12), “Now Eli's sons were scoundrels.” “The wise shall inherit glory.” These are the sons of Aaron of whom it is stated (in Lev. 8:2), “Take Aaron and his sons….” Why is “take” mentioned here? The Holy One, blessed be He, said to Moses, “I am indebted in taking. Hence you are to arise and magnify him through taking.” And when did Aaron take (such that God was indebted to him for it)? When (in Numb. 17:11) wrath had gone forth upon ‘those who hate Israel’ (a euphemism for Israel), Moses said to him, “Why are you standing [here]? (At the beginning of the verse), ‘Take the fire pan, and put fire [from the altar] on it.’” Aaron said to him, “My Lord Moses, do you wish to kill me? Because my sons offered profane²⁶Hedyotut, from the Gk.: idioteia, i.e., “uncouthness.” fire to the Holy One, blessed be He, they were [destroyed by fire], as stated (in Lev. 10:1-2), ‘[Now Aaron's sons, Nadab and Abihu each took his fire pan…;] and they offered alien fire before the Lord…. So fire came forth from before the Lord and consumed them.’ Now you are saying, ‘Take the fire pan!’ My sons brought in strange fire and were destroyed by fire. So should I bring forth holy fire outside? Would I not die or be destroyed by fire?” Moses said to him, “Go and act quickly; for as you are talking, they are dying. Rather (according to Numb. 17:11, cont.), ‘Take it quickly unto the congregation and make atonement for them.’” When Aaron heard that, he said, “If I die for Israel, I would not be adequate (for such a great honor).” Immediately (in Numb. 17:12) “Aaron took it as Moses had said.” Therefore, the Holy One, blessed be He, said to Moses (in Lev. 8:2) “’Take Aaron.’ Magnify him through taking. Just as Aaron [is going to] save My children by taking, so you are to magnify him through taking.” Ergo (in Lev. 8:2:) “Take Aaron.”

Another interpretation (of Prov. 3:35): THE WISE SHALL INHERIT GLORY. This refers to Abraham. BUT FOOLS TAKE UP SHAME. This refers to the kings whom he smote (in Gen. 14:15). THE WISE SHALL INHERIT GLORY. This refers to Isaac. BUT FOOLS TAKE UP SHAME. These are the people of Gerar. THE WISE SHALL INHERIT GLORY. This refers to Jacob. BUT FOOLS TAKE UP SHAME. This refers to Esau and his chiefs. THE WISE SHALL INHERIT GLORY. This refers to Joshua. BUT FOOLS TAKE UP SHAME. These are the thirty-one kings whom he smote (according to Josh. 12:24). THE WISE SHALL INHERIT GLORY. This refers to David. BUT FOOLS TAKE UP SHAME. This refers to Goliath. THE WISE SHALL INHERIT GLORY. This refers to Eli. BUT FOOLS TAKE UP SHAME. These are his sons, of whom it is stated (in I Sam. 2:12): NOW ELI'S SONS WERE SCOUNDRELS. THE WISE SHALL INHERIT GLORY. These are the sons of Aaron, of whom it is stated (in Lev. 8:2): TAKE AARON AND HIS SONS…. Why is TAKE mentioned here? The Holy One said to Moses: I am duty-bound to taking. You are to arise and magnify him through taking. And when did he take Aaron? When (in Numb. 17:11 [16:46]) WRATH HAS GONE FORTH upon those who hate Israel. Moses said to him (at the beginning of the verse): TAKE THE FIRE PAN, AND PUT FIRE < FROM THE ALTAR > ON IT. Aaron said to him: My Lord Moses, do you wish to kill me? Because my sons offered profane⁴¹Hedyotut, from the Gk.: idioteia, i.e., “uncouthness.” fire to the Holy One, they were destroyed by fire, [as stated (in Lev. 10:1–2): < NOW AARON'S SONS, NADAB AND ABIHU EACH TOOK HIS FIRE PAN…; > AND THEY OFFERED ALIEN FIRE BEFORE THE LORD…. SO FIRE CAME FORTH FROM BEFORE THE LORD AND CONSUMED THEM.] Now you are saying: TAKE THE FIRE PAN! My sons brought in strange fire and were destroyed by fire. So should I bring forth holy fire outside? Then I would die or be destroyed by fire. Moses said to him: Go and act quickly; for as you are talking, they are dying. Rather (according to Numb. 17:11 [16:46], cont.) TAKE IT QUICKLY UNTO THE CONGREGATION AND MAKE ATONEMENT FOR THEM. When Aaron heard that, he said: If I die for Israel, am I not adequate? Immediately (in Numb. 17:12 [16:47]) AARON TOOK IT AS MOSES HAD SAID. Therefore, the Holy One said to Moses (in Lev. 8:2:) TAKE AARON. He magnified him through taking. Just as Aaron is going to save his children by taking, so you are to magnify him through taking. Ergo (in Lev. 8:2:) TAKE AARON.

“For with much wisdom is much vexation; and one who increases knowledge increases pain” (Ecclesiastes 1:18).
“For with much wisdom is much vexation” – as long as a person amasses wisdom he amasses vexation, and as long as he amasses knowledge he increases suffering. Solomon said: ‘Because I amassed wisdom I amassed vexation, and because I amassed knowledge I amassed suffering.’ Rav said: A Torah scholar does not require forewarning.¹²⁵An example of suffering is that, as opposed to others who are not punished without forewarning, Torah scholars are punished without forewarning. Rabbi Shmuel bar Naḥman said: Like fine linen garments that come from Beit She’an; if one of them was blackened, how much money is it worth? Coarse linen garments from Arbel; if one of them is blackened, what are they and what is their value?¹²⁶Since they were cheap to begin with, the loss incurred is negligible. To what is this matter analogous? It is analogous to two [people] who entered a shop; one ate coarse bread and legumes, and one ate fine bread and choice meat and drank aged wine and types of dessert wine, and he emerged ill. This one ate light foods and he was harmed, and that one ate coarse foods and was not harmed. Likewise, have you ever seen a donkey shuddering or a camel shuddering? Rather, where is suffering found? It is in people.
Rabbi Yishmael taught: The load corresponds to the camel.¹²⁷So too, a person’s suffering corresponds to his wisdom and knowledge. Rabbi Meir taught: Because the snake’s wisdom was superior, its punishment corresponded to its wisdom, as it is stated: “The snake was more cunning than all beasts of the field” (Genesis 3:1); therefore, he was “more accursed than all animals and all beasts of the field” (Genesis 3:14). Some amassed wisdom for their benefit, and some amassed wisdom to their detriment; those who amassed for their benefit were Moses and Solomon, and those who amassed to their detriment were Do’eg and Aḥitofel. Some increased their might for their benefit, and some increased their might to their detriment; those who increased for their benefit were David and Judah, and those who increased to their detriment were Samson and Goliath. Some amassed wealth for their benefit, and some amassed wealth to their detriment; those who amassed for their benefit were David and Solomon, and those who amassed to their detriment were Koraḥ and Haman. Some amassed children for their benefit, and some amassed children to their detriment; those amassed for their benefit were the sons of Jacob and David, [and those] to their detriment, the sons of Ahab and Eli, as it is stated: “The sons of Eli were wicked men…” (I Samuel 2:12). [Similarly,] the sons of Ahab did not accept the yoke of Heaven upon themselves, “they did not know the Lord” (I Samuel 2:12), as they said there is no kingdom of Heaven.