잠언 9:5의 미드라쉬

Rabbi Simon in the name of Rabbi Yehoshua ben Levi and Rabbi Ḥama, father of Rabbi Hosea in the name of Rabbi: Chronicles was given only to be expounded;⁵³The midrash will continue by citing and expounding three verses from Chronicles. One opinion interprets the verses as alluding to Raḥav, one opinion interprets them as alluding to David, and another opinion interprets them as referring to Moses. that is what is written: “The sons of Shela, son of Judah: Er, father of [avi] Lekha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Lekha. “And Lada, father of [avi] Maresha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Maresha.
“And the families of the house of those who wrought fine linen” (I Chronicles 4:21) – this is Raḥav the prostitute, who concealed the spies in flax;⁵⁴Linen is made of flax. that is what is written: “She hid them in stalks of flax” (Joshua 2:6). Rabbi Yehuda ben Rabbi Simon said: Her occupation was with perfumes.⁵⁵Perfumed branches, including flax branches. “To the house of Ashbea” (I Chronicles 4:21), as the spies took an oath [nishbe’u] to her, as it is stated: “Now, please, take an oath to me by the Lord” (Joshua 2:12). “And Yokim” (I Chronicles 4:22), as they fulfilled [shekiyemu] the oath to her; that is what is written: “The young spies came, [and took out Rahab…and they took out all her families…]” (Joshua 6:23). Why does the verse state: “And they took out all her families”? Rabbi Shimon ben Yoḥai taught: Even if her family consisted of two hundred people, and they went and joined two hundred other families, they would all be rescued, thanks to her. All her family is not stated, but rather “all her families.” “And the people of Kozeva” (I Chronicles 4:22), as she deceived [kizva] the king of Jericho, as it is stated: “She said: Yes, the men came to me…” (Joshua 2:4).⁵⁶She continued: “I do not know from where they were, they fled, and I do not know where they went.” “And Yoash” (I Chronicles 4:22), because she despaired [nitya’asha] of life.⁵⁷She endangered her life to protect the spies. “And Saraf” (I Chronicles 4:22), as she prepared herself to be burned [lisrufin]. “Who had dominion over Moav [ba’alu leMoav]” (I Chronicles 4:22), she came [ba’a] and cleaved to Israel, and her actions arose [alu] to her Father [le’aviha] in Heaven. “And Yashuvi Laḥem ” (I Chronicles 4:22), she cleaved to Israel, who received the Torah in which it is written: “Come eat of my bread [laḥmi]” (Proverbs 9:5).⁵⁸Torah is likened to bread; just as bread provides physical sustenance, Torah provides spiritual sustenance. “And the matters are ancient” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon say: These matters are vague here, but explicit elsewhere.⁵⁹In the book of Joshua.
“They are the potters” (I Chronicles 4:23) – these are the spies; that is what is written: “Joshua bin Nun sent from Shittim [two men, spies, secretly [ḥeresh], saying…]” (Joshua 2:1). Rabbi Yehuda and Rabbi Neḥemya, one said: They had carpenter’s tools in their hands; spies, carpenters [ḥarash], saying...”⁶⁰The word ḥeresh should be read ḥarash, carpenter. Thus, the verse means that the spies were to say that they were carpenters. Rabbi Neḥemya says: Earthenware vessels were in their hands, “crafting earthenware [ḥeres], saying.⁶¹Thus, the verse means that the spies were to say they were potters engaged in crafting earthenware vessels. Rabbi Shimon ben Yoḥai taught: Ḥeresh, in its plain sense [of one who is deaf and mute]; he said to them: Conduct yourselves like deaf mutes and you will ascertain their secrets. Rabbi Shimon ben Elazar says: By conducting yourself like deaf mutes you will ascertain their conduct.
“And the dwellers among the plants” (I Chronicles 4:23), as they were experts in planting, on the basis of what is said: “They cut a vine branch from there” (Numbers 13:23). “And a fence” (I Chronicles 4:23), as she [Raḥav] concealed them behind the fence, as it is stated: “She said to them: Go to the mountain” (Joshua 2:16).⁶²She advised them on where to hide in such a way that they would be concealed as one who is behind a fence. Some say that the Divine Spirit rested upon her before Israel entered the Land. How did she know that they would return in three days?⁶³She advised the spies to hide in the mountains for three days, until the pursuers would cease their pursuit and return to the city (Joshua 2:16). From here [it may be derived that] the Divine Spirit rested upon her. “They dwelt there with the king in his service” (I Chronicles 4:23) – from here they said: Ten priests, prophets, emerged from Raḥav the prostitute: Jeremiah, Ḥilkiya, Seraya, Maḥseya, Ḥanamel; Shalum, Barukh, Neriya, Ezekiel, Buzi. Some say: Ḥulda the prophetess, too, was among the descendants of Raḥav the prostitute.

When R. Dimi came, he said: "Eighteen curses did Isaiah pronounce upon Israel, and he found no satisfaction until he had spoken this passage against them (Is. 3, 5) And the people shall oppress one another, every man his fellow, and — The child shall behave insolently against the aged, and the base against the honorable." What are the eighteen curses? The following (Ib.) For, behold, the Lord, the Lord of hosts, doth take away from Jerusalem and from Judah stay and staff, every stay of bread, and every stay of water, the mighty man and the man of war, the judge and the prophet, and the diviner and the elder; the captain of fifty, and the man of rank and the counsellor and the cunning charmer, and the skilful enchanter. And I will give children to be their princes, and be ruler over them. Stay refers to those who are versed in the Mishnah, like R. Juda b. Bthera and his associates. [R. Papa and the Rabbis differ in respect to this: One holds that there were six hundred sections of Mishnah, and another holds that there were seven hundred sections.] Every stay of bread refers to those who are learned in Talmud, as it is said (Prov. 9, 5) Come, eat of my bread, and drink of the wine which I have mingled. Every stay of water refers to those who are learned in Agada, for they attract a man;s heart like water, with the Agada. The hero, refers to one who knows how to handle matters in the way of arguing the Law; the judge, refers to a judge who renders righteous decisions; the prophet, means literally; the prudent, refers to a king, as it is said (Pr. 16, 10) There should be a wise sentence on the lips of the king. And the ancient, refers to one who is capable to preside over an academy; the captain of fifty. do not read it Chamishim (a captain of fifty), but read it Chumashim (a captain of five), referring to one who is well versed in the five books of the Scriptures. In another way a captain of fifty may be explained as R. Abahu said; for R. Abahu said: "From this we may infer that an interpreter cannot be appointed over the congregation unless he is fifty years of age.;' And the honorable man, this refers to one whose merits causes the forgiveness of [the sin of] his generation — An example may be given R. Chanina b. Dosa, who is respected in heaven, and, as for this world — R. Abahu, who is respected in the house of the Caesar. And the counselor, refers to one who knows how to intercolate years and to fix months; and the skillful, refers to a scholar who sharpens the minds of his teachers; articifier, refers to one who when he unfolds the words of the Torah all are made like deaf men; and the eloquent, refers to one who, having knowledge of one thing, can derive there from knowledge of another thing. Orator, refers to one who is fit to impart the words of the Torah, which should be given in a whisper (i.e., the Divine Chariot) And I will set up boys as their princes; R. Elazar said: "This refers to men who are deprived of good works." And children shall rule over them; R. Acha b. Jacob said: "This refers to foxes, sons of foxes (i.e., unworthy men), and he (Isaiah) was not satisfied until he had said to them (Ib.) The boy shall demean himself proudly against the old. What does this passage mean? This means that there will come people who are deprived of good deeds and they will demean themselves proudly against him who is filled with good deeds as a pomegrante is full [with seeds]. What is the meaning of and the base against the honorable? This means that one to whom heavy sins are like light ones will demean himself proudly against the one to whom light ones are like heavy ones.

(Lev. 25:25:) ”When your relative becomes poor and sells some of his property, then his redeemer shall come.” Who is his redeemer? I am He, as stated (in Jer. 50:33-34), “The Children of Israel […] are oppressed […]. Their Redeemer is mighty, His name is the Lord of hosts […].” Seven names are given to the poor.¹⁴Cf. Lev. R. 34:6, which lists eight names. And they are the following: crushed (dakh), poor ('ani), lowly (makh), dispossessed (rash), oppressed (tekhakhim),¹⁵Cf. Lev. R. 34:6, followed by Yalqut Shim‘oni, Lev. 665, which reads dal (“impoverished”) here. wretched (misken), and pauper (evyon). [(Lev. 25:25:) “When your relative becomes poor.”] This text is related (to Ps. 106:43), “Many times He delivered them, but they rebelled; so they became poor through their iniquity.” You find that in the days that the Judges judged, Israel served idols; so they were enslaved in the hands of the peoples of the world, as stated (in Jud. 3:7-8), “Then the Children of Israel did evil in the sight of the Lord…. So the anger of the Lord was kindled against Israel, and he delivered them into the hands of Cushan.” What did they do (according to vs. 9)? “The Children of Israel cried unto the Lord, and the Lord raised up a savior for the Children of Israel [to save them, i.e.,] Othniel ben Kenaz.” They immediately repented and were redeemed. So [it happened] another time, as stated (in Jud. 3:12), “Then the Children of Israel again did evil….” They immediately repented; so the Lord raised up a redeemer for them, Ehud ben Gera the Binyaminite; and they were redeemed at his hands. Then they served idols again and were sold into the hands of Sisera, as stated (in Jud. 4:3), “and he oppressed the Children of Israel with might twenty years.” What is the meaning of “with might?” With blasphemies and with curses, just as you say (in Mal. 3:13), “Your words have been mighty against me.” When they repented, He raised up Barak and Deborah as redeemers for them; and they were redeemed at their hands. Ergo (in Ps. 106:43), “Many times He delivered them…; so they became poor through their iniquity.” What is the meaning of “so they became poor through their iniquity?” That they became impoverished in the midst of the nations, as stated (in Jud. 6:6), “And Israel became very impoverished….” What is the meaning of “and Israel became impoverished?” R. Isaac and R. Levi differed. One said, “They were impoverished (rt.: dll) from good works”; and the other said, “They did not have [enough] to bring even a poor person's (rt.: dll) offering, as stated (in Lev. 14:21), ‘If, however, he is poor (rt.: dll) and does not have the means.’” Ergo (in Ps. 106:43), “so they became poor through their iniquity,” as they had become impoverished (rt.: dll). Another interpretation (of Ps. 106:43), “Many times He delivered them”: [These words] speak about people. When trouble comes to one [of them] and he repents, the Holy One, blessed be He, delivers him. So it is the first time and the second. [If he repents, that is preferable; but if not, the Holy One, blessed be He, brings trouble upon him. And you yourself know that the Holy One, blessed be He, tests Israel to know if they will repent. First, He brings punishments against the [other] nations, as stated (Zeph. 3:6-7) “I wiped out nations: Their corner towers are desolate… I thought that she would fear Me, would learn a lesson.” [If] they repented, that is preferable; but if not, He destroys their money, as stated (Hos 7:9), “Strangers have consumed his strength….” [If they] repented, that is preferable; but if not, the Holy One blessed be He, brings evil upon one of the cities of Israel, as stated (Is. 42:25), “it blazed upon them all about… it burned among them.” [If] they repented, that is preferable; but if not, what is written (in Numbers 14:35)? “In this desert they will end, and there will they die.” And a person should not say, “The evil is not coming on my account.” He should know that he [too] will die, as stated (Amos 9:10), “All the sinners of My people shall perish [by the sword], who boast, ‘Never shall the evil overtake us or come near us.’” Come and see how difficult it is for the Holy One, blessed be He, to raise His hand against a human being. So what does He do to him? When he sins, He begins by raising His hand against his assets. From whom have you learned it? From Naomi, her sons, and Elimelech her husband, who was the head of [his] generation. When famine came, what did he do? He left the Land of Israel and went to the Land of Moab. Now the Holy One, blessed be He, was angry with him because he was prince (nasi) of [his] generation. The Holy One, blessed be He, said to him, “These have abandoned My children and left the Land of Israel a wilderness.” What is written there (in Ruth 1:3)? “Then Naomi's husband Elimelech died,” but his sons were unable to learn from their father to return to the Land of Israel. And what did they do? (According to vs. 4) They also “took Moabite wives for themselves,” whom they neither immersed nor converted.¹⁶Ruth R. 2:9. (Ibid., cont.:) “The name of the one was Orpah ('rph) and the name of the second was Ruth”: Orpah ('rph), because she turned her back ('rp) on her mother-in-law; Ruth, because she esteemed (r'th) the words of her mother-in-law. (ibid., cont.:) “And they lived there about ten years.” All those ten years (in Moab) the Holy One, blessed be He, had been warning them, that they might repent and return to the Land of Israel. When He saw that they did not repent, he began to raise His hand against their camels and against their cattle.¹⁷Lev. R. 17:4; Ruth R. 2:10; PRK 7:10; PR 17:6. When He saw that they did not repent (literally, return in repentance), immediately (in vs. 5), “Both of them, Mahlon and Chilion, also died.” Thus [you may infer] that it is difficult for the Holy One, blessed be He, to raise His hand against [a human being]. So what does He do to them? He deprives them of their assets, and they sell them. When someone sins, what does the Holy One, blessed be He, do to him first? He brings poverty upon him, so that he sells his field. If he repents, then fine; but if not he sells his house. If he repents, then fine; but if not he sells himself. How is this shown? So is it written (in Lev. 25:25), “When your relative becomes poor.” If he repents, then fine; but if not, see what is written in the second section; (in Lev. 25:29), “And when someone sells a dwelling house.” If he repents, then fine; but if not, (in Lev. 25:39), “When your relative becomes poor and he is sold to you.” Why all this? Because they became poor through [their] iniquities. (Lev. 25:25:) “Then his redeemer shall come.” R. Simeon ben Johay said, “Elimelech, Salmon, So-and-So,¹⁸Peloni Almoni. According to Ruth 4:1, this was the “name” of Ruth’s most closely related redeemer. and Naomi's father were all descendants of Nahshon ben Amminadab;¹⁹BB 91a. See Ruth 4:20–21; also Exod. 6:23, according to which Nahshon ben Amminadab was Aaron’s brother-in-law. and Elimelech, Mahlon, and Chilion were leaders²⁰Rt.: PRNS. Cf. the Gk.: pronoos (“prudent”). of the generation.” So for what reason were they punished? Because they went abroad from the Land of Israel. Thus it is stated (in Ruth 1:19), “the whole city was excited over them, [and the women said, ‘Is this Naomi?’]” What is the meaning of, “Is this (Hazot) Naomi?” You saw (hazitem) Naomi when she went abroad from the Land of Israel. What has happened to her? (Lev. 25:25:) “Then his redeemer shall come, the one most closely related (qarov).” This is Boaz. When? When Naomi sold the field, as stated (in Ruth 4:3), “the parcel of land which belonged to our relative, [Elimelech].” (Lev. 25:25:) “Then his redeemer shall come, the one most closely related to him.” This is Boaz, since it is stated (in Ruth 2:20), “The man is our relative (qarov), [he is one of our redeeming kin (go'el)].” At that time Ruth went to Boaz. Her mother-in-law said to her (in Ruth 3:2), “see, he is winnowing barley on the threshing floor tonight.” [If] he was a prince (nasi), would he have been winnowing on a threshing floor? It is simply because his generation was dissolute in matters of theft, and [so] he went out to guard his threshing floor. She said to her (in vs. 3), “You are to wash and anoint yourself.” Then after that (ibid), “and go down to the threshing floor.” "And I shall go down" is the actual written text (ketiv)]. What is the meaning of "and I shall go down?" She said to her, “My merit will go down with you.” Hence it is written, "And I shall go down."²¹Ruth R. 5:12. But she did not do as her mother-in-law had told her. What did Ruth do? [Only] after she went down to the threshing floor, she did what she was told, as stated (in vs. 6), “She went down to the threshing floor and did just as her mother-in-law had commanded her.”²²In other words, since she only obeyed Naomi after she had arrived at the threshing floor, she must have neglected to wash and anoint herself before then. Why? It is simply that she said, “The generation was dissolute in sexual matters. What if they see me made up and say, ‘Perhaps she is a harlot?’” Therefore, “She went down to the threshing floor and” afterwards “she did just as her mother-in-law had commanded her.” (Vs. 7:) Then, when Boaz had eaten and drunk, and his heart was merry.” What is the meaning of “and his heart was merry?” That he was occupied with words of the Torah.²³Ruth R. 5:15. Thus it is stated (Prov. 4:2), “As a good teaching…,” and it is [also] written (about wisdom in Prov. 9:5), “Come and eat of my bread.” (Ruth 3:7, cont.:) “And when he came to lie down beside the grain pile, then she came in secret.” What is the meaning of, “in secret (lt; rt.: lwt)?” [It is] just as you say (in I Sam. 21:10), “here it is wrapped (rt.: lwt) in a mantle.” (Ruth 3:8:) “Now it came to pass in the middle of the night that the man was startled. So he turned aside, [and here was a woman lying at his feet].” What is the meaning of, “turned aside (rt.: lpt)?” [It is] just as you say (in Jud. 16:29), “And Samson embraced (rt.: lpt) the two middle pillars.” That righteous man began to yell. [Fear] embraced him. (Ruth 3:9:) Then he said, “Who are you?” And she said, “I am your handmaid Ruth.” He said to her, “What have you come here to do?” She said to him, “To fulfill the Torah (in Lev. 25:25), ‘When your relative becomes poor [… then his redeemer shall come].’ Arise and fulfill the Torah.” He said to her, “Since you have come to fulfill the Torah, (Ruth 3:13:) ‘Spend the night; then it shall come to pass in the morning that, if he will redeem you, good (tov)’”; for he had a relative older than he, whose name was Tov. R. Hanina said, “She said to him, ‘And are you dismissing me with words?’” He said to her (ibid., cont.), “’As the Lord lives,’ I am not dismissing you with words.” (Ruth 4:1:) “Then Boaz went up to the gate and sat down there, and behold, the redeemer of whom Boaz had spoken was passing by.” He said to him, “Sit down, and we shall look into the Torah; what is written there? Is it not written (in Lev. 25:25), ‘When your relative becomes poor and sells some of his property, [then his redeemer shall come, the one most closely related to him, and redeem…]’” Boaz said to Tov (in Ruth 4:3–4), “’Naomi is selling the parcel of land which belonged to our relative Elimelech […]. And I thought I should disclose it to you, saying, ‘Buy it,’” since you are a senior redeemer than I [and have the right] to redeem it. [Hence] (as in vs. 4, cont.,) “If you will redeem it, redeem it.” (Vs. 6:) “Then the redeemer said, ‘Acquire it for yourself.’” At that time Boaz redeemed what Naomi had sold. Now from where did Boaz learn [what to do]? From this section (in Lev. 25:25), “When your relative becomes poor and sells [some of his property, then his redeemer shall come, the one most closely related to him, and redeem…].” And who else was [like] this? Jeremiah was [like] this. At the time that the Holy One, blessed be He, said (in Jeremiah 32:7), “Behold Hanamel the son of Shalum your uncle is coming to you…,” [Jeremiah said] (in Jeremiah 32:8), “And just as the Lord had said, my cousin Hanamel came to me in the prison compound.” Immediately, Jeremiah fulfilled this section [of the Torah], as stated (in Jeremiah 32:9), “And I bought the field.” Now from where did he learn [what to do]? From this section (in Lev. 25:25), “When your relative becomes poor and sells some of his property, [then his redeemer shall come, the one most closely related to him, and redeem…].”