욥기 11:9의 미드라쉬

With¹The prefix bet in the first word of the Torah can be translated as “with,” “in,”, “by means of,” etc. the beginning (Gen. 1:1). This is what Scripture means when it says: The Lord with wisdom²“Beginning” and “wisdom” are synonyms for “Torah” in rabbinic literature. See Schechter, Aspects of Rabbinic Theology, p. 129. founded the earth (Prov. 3:19). That is, when the Holy One, blessed be He, was about to create this world, He consulted the Torah³Seven things were created two thousand years before the creation of heaven and earth, and the Torah was one of them. before embarking upon the work of creation, as it is said: Counsel is mine and sound wisdom; I am understanding, power is mine (ibid. 8:14). How was the Torah written? It was written with letters of black fire on a surface of white fire, as is said: His locks are curled and black as a raven (Song 5:11). What is meant by His locks are curled?⁴The word taltalim (“curls”) is read as tille tillim (“heaps upon heaps”). Each letter in the Torah has numerous strokes upon it which, according to tradition, represent heaps upon heaps of laws. Cf. Leviticus Rabbah 19:2, Song of Songs Rabbah 5:11–12. It means that each crowned stroke on the letters of the Torah contains heaps and heaps of law. For example, it is written in the Torah: Profane not My Holy Name (Lev. 22:2); but if you should change the het in the word yehallelu (“profane”) into a heh, the word would read “praise,” and you would thereby destroy the world. Conversely, where it is written Let everything that hath breath praise the Lord (Ps. 150:6), if you should alter the heh in the word tehallel (“praise”) into a het, the word would read “profane,” and you would thereby destroy the world.

If a slight change in a single letter can produce such drastic consequences, how much more so the alteration of a complete word. Such, then, is the meaning of His locks are curled. Accordingly David praised God by saying: Thy commandment is exceedingly broad (Ps. 119:96); and elsewhere in Scripture it says: The measure thereof is longer than the earth (Job 11:9).

Another matter, “as your love is better than wine”—matters of Torah were analogized to water, to oil, to honey, and to milk. To water, “ho, everyone who is thirsty, go to water” (Isaiah 55:1); just as water [extends] from one end of the earth to the other, as it is written: “To the One who spreads the earth over the water” (Psalms 136:6), so too, Torah, [extends] from one end of the earth to the other, as it is stated: “Its measure is longer than the earth” (Job 11:9). Just as water provides life to the world, as it is stated: “A garden spring, a well of living water” (Song of Songs 4:15), so too, Torah provides life to the world, as it is stated: “They are life for those who find them” (Proverbs 4:22), and it is written: “Go, purchase and eat” (Isaiah 55:1).¹³⁵This phrase is interpreted as referring to Torah, and comparing it to food, which sustains life. Just as water is from the heavens, as it is stated: “At the sound of his placement of plenteous water in the heavens” (Jeremiah 10:13), so too, Torah is from the heavens, as it is stated: “That I spoke to you from the heavens” (Exodus 20:19). Just as water [rains down] with thunderous sound, as it is stated: “The voice of the Lord is on the water” (Psalms 29:3), so too, the Torah [was given] with thunderous sound, as it is stated: “It was on the third day when it was morning, there was thunder and lightning” (Exodus 19:16). Just as water restores the soul, as it is stated: “God split the hollow that was in Lehi, [and water emerged from it. He drank, and his spirit returned]” (Judges 15:19), so too, Torah: “The Torah of the Lord is complete, restoring the soul” (Psalms 19:8). Just as water purifies a person from impurity, as it is stated: “I will sprinkle pure water upon you, and you will be purified” (Ezekiel 36:25), so too, Torah purifies the impure from his impurity, as it is stated: “The words of the Lord are pure words” (Psalms 12:7). Just as water purifies the body, as it is stated: “He shall immerse his flesh in water [and become pure]” (Leviticus 14:9), so too, Torah purifies the body, as it is stated: “Your saying is extremely pure” (Psalms 119:140).
Just as water covers the nakedness of the sea, as it is stated: “As the water covers the seabed” (Isaiah 11:9), so too, Torah covers the nakedness of Israel, as it is stated: “Love covers all transgressions” (Proverbs 10:12). ¹³⁶The Torah renders those who engage in it beloved to God. Just as water descends drop by drop but becomes streams upon streams, so too, Torah, a person studies two halakhot today and two tomorrow, until he becomes a flowing stream. Just as water, if a person is not thirsty, it is not pleasant for his body, so too, Torah, if one does not exhaust himself [in its study], it is not pleasant for his body. Just as water forsakes an elevated place and goes to a low place, so too, Torah forsakes one who is arrogant and cleaves to one who is self-effacing. Just as water is not preserved in vessels of silver and gold, but rather, in the lowliest of the vessels, so too, Torah is preserved only in one who renders himself like an earthenware vessel. Just as regarding water, a great man is not ashamed to say to his inferior: ‘Give me water to drink,’ so too, in matters of Torah, a great man is not ashamed to say to his inferior: ‘Teach me one chapter, one matter, one verse, or even one letter.’ Just as water, when a person does not know how to sail on it, he will ultimately capsize, so too, in matters of Torah, if a person does not know how to navigate them and to issue rulings in them, ultimately, he will capsize.
Rabbi Ḥanina of Caesarea said: Just as water is drawn to gardens, orchards, lavatories, and bathhouses, could it be that the same is true of matters of Torah? The verse states: “For the ways of the Lord are straight” (Hosea 14:10). Rabbi Ḥama bar Ukva said: Just as water causes the plants to grow, so too, matters of Torah cause anyone who exerts himself sufficiently in their study to grow.
If so, just as water becomes spoiled and foul in the jug, is the same true regarding matters of Torah? The verse states: “[better than] wine”—just as wine, the longer it ages in the jug it improves, so too matters of Torah, the longer they age in the body of a person, the greater they become. If so, just as water is not recognizable in the body, is the same true regarding matters of Torah? The verse states: “Wine”—just as wine is recognizable in the body, so too, matters of Torah are recognizable in the body. [People] motion, point, and say: ‘This is a Torah scholar.’ If so, just as water does not cause the heart to rejoice, is the same true of matters of Torah? The verse states: “Wine”—just as wine causes the heart to rejoice, as it is stated: “Wine will cause the heart of a person to rejoice” (Psalms 104:15), so too, matters of Torah cause the heart to rejoice, as it is stated: “The precepts of the Lord are upright, causing the heart to rejoice” (Psalms 19:9).
If so, just as wine is sometimes harmful to the head and the body, is the same true regarding matters of Torah? The verse states “oil” (Song of Songs 1:3) just as oil is pleasant for the head and the body, so too, matters of Torah are pleasant for the head and the body, as it is stated: “Your word is a lamp to my feet” (Psalms 119:105). If so, just as oil is bitter at its outset and sweet at its culmination, is the same true regarding matters of Torah? The verse states: “Honey and milk” (Song of Songs 4:11); just as they are sweet, so too, matters of Torah are sweet, as it is stated: “Sweeter than honey” (Psalms 19:11). If so, just as honey has waste,¹³⁷This is a reference to the wax of the honeycomb, and to the elements that are found mixed in with honey before it is purified. is the same true regarding matters of Torah? The verse states: “Milk,” just as milk is pure, so too, matters of Torah are pure, as it is written: “Gold and glass cannot equal it” (Job 28:17). If so, just as milk is bland, is the same true regarding matters of Torah? The verse states: “Honey and milk.” Just as honey and milk when they are mixed do not harm the body, so it is with matters of Torah, as it is stated: “It will be healing for your navel” (Proverbs 3:8), “as they are life for those who find them” (Proverbs 4:22).
Another matter, “as your love is better,” these are the patriarchs; “than wine,” these are the princes.
Alternatively, “as your love is better,” these are the offerings; “than wine,” these are the libations. Rabbi Ḥanina said: Had Moses known how beloved the offerings would be when the Israelites performed that deed,¹³⁸The sin of the Golden Calf. he would have sacrificed all the offerings in the Torah. Instead, he ran to the merit of the patriarchs, as it is stated: “Remember Abraham, Isaac, and Jacob your servants” (Exodus 32:13).
Another matter, “as your love is better,” these are the Jewish people; “than wine [yayin],” these are the gentiles; yod, ten, yod, ten, nun, fifty, the seventy nations,¹³⁹The numerical value of yod is ten and of nun is fifty, such that the numerical value of the word yayin (yod-yod-nun) is seventy, which corresponds to the seventy nations of the world. to teach you that Israel is more beloved to the Holy One blessed be He than all the nations.

These are the generations of Noah. Blessed be the name of the King of Kings, the Holy One, blessed be He, who chose Israel from among the seventy nations of the world, as it is written: For the portion of the Lord is His people Jacob, the lot of his inheritance (Deut. 32:9). He gave us the Written Law (the Five Books of Moses), which contains hidden and obscure teachings, and explained them in the Oral Law (codified in the Mishnah), which was revealed to Israel alone. What is more, the Written Law enunciates only the general principles of the law, while the Oral Law discusses the specifics of the law. The Written Law is brief, while the Oral Law is lengthy, as it is written: The measure thereof is longer than the earth and broader than the sea (Job 11:9).

Rabbi Yitzḥak began: “For the sound of wailing is heard from Zion: How have we been plundered?” (Jeremiah 9:18) – is there wood that cries, are there stones that cry, that it says: “The sound of wailing is heard from Zion”? Rather, it was from the One who rests His Divine Presence in Zion. “How have we been plundered?” – how is it that plunderers have come upon us? “We are greatly ashamed, for we abandoned the land” (Jeremiah 9:18) – this is the Land of Israel, as it is written: “A land that the Lord your God seeks” (Deuteronomy 11:12). “And they have cast down our dwellings” (Jeremiah 9:18) – these are the synagogues and the study halls.
Another matter: “We are greatly ashamed, for we abandoned the land [aretz]” – these are the words of Torah, just as it says: “Its measure is longer than the earth [eretz]” (Job 11:9).²¹This verse is understood as referring to the Torah. “And they have cast down our dwellings” – these are the synagogues and the study halls.
Another matter: “We are greatly ashamed, for we abandoned the land [aretz]” – this is the Temple, just as it says: “From the foundation in the ground [haaretz] to the lower ledge” (Ezekiel 43:14).²²This is a reference to the Temple. “And they have cast down our dwellings” – through the destruction of the First Temple and the destruction of the Second Temple. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.

And He gave unto Moses when He made an end, etc. R. Abahu said: During the forty days Moses remained on the mountain, he would study the law and then forget it. Finally, he said: Forty days have passed and I still know nothing. What did the Holy One, blessed be he do? After the fortieth day, He gave him the Torah as a gift, as it is said: And He gave unto Moses when He made an end of speaking. Could Moses have possibly learned the entire Torah in forty days, since it is written: The measure thereof is longer than the earth (Job 11:9)? No. It was only the basic principles (kelalim)²³A play on the words kelalim (basic things) and kekhalto (made an end of). that the Holy One, blessed be He, taught Moses, as it is stated: When he made an end of speaking.

... SH'NEI LUHOT HA'EDUT. What is "two tablets"? Corresponding to heaven and earth. Corresponding to groom and bride. Corresponding to the two shoshvinim [agents/groomsmen]. Corresponding to this world and the world to come. SH'NEI LUHOT HA'EDUT. R' Hanina said, "It is written [as if it were vocalized] luhat [an apparently singular form] -- neither of them bigger than the other. ...

H' has chastised me greatly. Chastisements are to be loved, because they please (martzin) like sacrifices. For of sacrifices [Scripture] says: "that it may be pleasing (nirtzah) in his behalf, to atone for him." (Lev. 1:4) And of chastisements it is written: "as a father is pleased with (yirtzeh) the son." (Prov. 3:12) Another interpretation: Chastisements are to be loved, because they are more pleasing than sacrifices. Sin offerings and guilt offerings atone only for that [particular] transgression, as it is said: "that it may be pleasing (nirtzah) in his behalf, to atone for him." (Lev. 1:4) But chastisements atone for all [sins]. That is, H' has chastised me greatly [for all my sins, so my atonement is complete].