잠언 10:33의 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.

(Exodus 15:1) "Az yashir Mosheh": Az ("then") sometimes signals the past and sometimes signals the future. The past: (Genesis 4:26) "Az men began", (Exodus 4:26) "Az she said", (Exodus 15:1) "Az Moses sang", (Numbers 21:17) "Az Israel sang", (Joshua 10:12) "Az Joshua spoke", (I Chronicles 15:2) "Az David said", (I Kings 8:12) "Az Solomon said." And sometimes "Az" signals the future, viz.: Isaiah 60:5) "Az you will see and flow", (Ibid. 58:8) "Az your light shall break forth as the morning", "Then there shall be opened", (Ibid. 35:6) "Az the lame man shall leap as a hart", (Ibid. 5) (Jeremiah 31:12) "Az the virgin will rejoice in the dance", (Psalms 126:2) "Az our mouth will be filled with laughter", (Ibid.) "Az they will say among the nations." Variantly: It is not written "Then Moses sang," but then Moses will sing" — whence we derive the resurrection from Scripture. (Exodus 15:1) "Moses and the children of Israel": Moses was equivalent to all of Israel, and all of Israel, to Moses, when they sang the song. Variantly: "Moses and the children of Israel": We are hereby apprised that Moses chanted the song opposite all of Israel (i.e., that his voice was over and against those of all of Israel.) "this song": There are ten "songs." The first, that sung in Egypt, viz. (Isaiah 30:29) "The song (of Sancherev's destruction [on Pesach night]) will be to you as that of the night on which you sanctified the festival (Pesach [in Egypt]), etc." The second, that of the sea — "Then Moses sang." The third, that of the well (Numbers 21:17) "Then Israel sang." The fourth, that of Moses, viz. (Devarim 31:22) "And Moses wrote this song (32:1-43). The fifth, that of Joshua, viz. (Joshua 10:12) "Then Joshua spoke to the L rd on the day the L rd delivered, etc." The sixth, that of Devorah and Barak, viz. (Judges 5:1) "And Devorah and Barak the son of Avinoam sang, etc." The seventh, that of David, viz. (II Samuel 22:1) "And David spoke to the L rd the words of this song, etc." The eighth, that of Solomon, viz. (Psalms 30:1) "A psalm, a song of the inauguration of the Temple of David." Now did David built it? Did not Solomon build it? viz. (I Kings 6:14) "And Solomon built the Temple." Why, then, is it written "A psalm, a song of the inauguration of the Temple of David? But because David devoted his life to building it, it was called by his name. Similarly, (Psalms 132:1-6) "Remember, O L rd, unto David, al of his tribulation (in seeking a place for Your sanctuary), which, (to find the place,) he swore to the L rd, vowed to the Strength of Jacob: Forefend that I came to the test of my habitation (my palace), that I go up on the bed spread out before me, that I give (superfluous) sleep to my eyes or slumber to my lids, before I find the (fore-ordained) place for (the Temple of) the L rd, the habitation of the Strength of Jacob. We had heard it (that place) to be in Efrat (the most select of places), and, lo, we have found it in the fields of the forest (in the boundary of Benjamin, who is likened to a beast of the forest" [viz. Genesis 49:27]). And what is written afterwards? (I Kings 12:16) "See your house, O David." Because David devoted his life to it, it was called by his name. And thus you find that whatever a man devotes his life to is called by his name. Moses devoted his life to three things, and they were (all) called by his name. He devoted his life to Torah and it was called by his name, viz. (Malachi 3:22) "Remember the Torah of Moses, My servant." Now is it not the Torah of G d? viz. (Psalms 19:8) "The Torah of the L rd is whole, restoring the soul." How, then, are we to understand "the Torah of Moses, My servant"? Because he devoted his life to it, it is called by his name. And whence do we find that he gave his life for Torah? In (Exodus 34:28) "And he was there with the L rd (to receive the Torah) … Bread he did not eat, etc." And it is written (Devarim 9:10) "And I stayed on the mountain forty days and forty nights, etc." — Because he devoted his life to Torah, it was called by his name. Because he devoted his life to Israel, they were called by his name, viz. (Exodus 32:7) "Go, descend, for your people have wrought corruptly." Now are they not the people of the L rd? viz. (Devarim 9:29) "For they are Your people and Your inheritance," and (Ezekiel 36:20) "… when it was said of them: These are the people of the L rd, and they came out of His land." How, then, are we to understand "Go, descend, for your people have wrought corruptly"? Because he devoted his life to them, they were called by his name. And whence do we find that he devoted his life to them? In (Exodus 2:11) "And it was in those days that Moses grew, and he went out to his brothers and he saw their toils," and (bid. 12) "And he turned here and there (… and he smote the Egyptian, etc.") Because he devoted his life to them, they were called by his name. He devoted his life to the judges, and they were called by his name, viz. (Devarim 16:18) "Judges and officers shall you appoint for yourself in all of your gates." Now is justice not the L rd's? How, then, are we to understand "shall you appoint for yourself"? Because he devoted his life to them, they were called by his name. And whence is it derived that he devoted his life to them? From (Exodus 2:13-17) "And he went out on the second day … and he said "Who made you an officer and a judge over us? … And Pharaoh heard … And the priest of Midian had seven daughters … And the shepherds came and drove them away. Because he devoted his life to them, they were called by his name. The ninth (song): (II Chronicles 20:21) "And he (Yehoshafat) took counsel with the people, and he set up singes to the L rd and lauders of (His) majestic holiness. When they went out before the vanguard (of the army) they said; 'Give thanks to the L rd, for His lovingkindness is forever!'" Why is this thanksgiving different from all the other sin the Torah, where it is written "Give thanks to the L rd for (the good, for His lovingkindness is forever"? __ It is to say, as it were, that there is no rejoicing before Him over the destruction of the wicked. If over that of the wicked there is no rejoicing, how much more so (is there grief) over that of the righteous, one of whom is over and against the entire world, viz. (Mishlei 10:25) "And the righteous one is the foundation of the world." The tenth (song) in time to come, viz. (Isaiah 42;10) "Sing to the L rd a new song, His praise from the end of the earth (Ibid. 48:42) "Say: The L rd has redeemed His servant Jacob. All of the (other) songs are denominated in the feminine ("zoth"). Just as a female bears (and then travails again), so, the past salivations were followed by subjugation. But the future (ultimate) redemption will not be followed by subjugation — wherefore it is denominated in the masculine ("zeh" [viz. Isaiah 26:1]). As it is written (Jeremiah 30:6) "Ask now and see if a male has ever given birth. Why, then, do I see that every man puts his hands upon his loins (as a woman giving birth?") For just as a male does not bear (and thus travail), so, the future redemption will not be followed by subjugation. As it is written (Isaiah 45:17) "Israel will be saved by the L rd, an eternal salvation. You will not be ashamed or abashed forever."

When R. Cahana became ill, the Rabbis sent R. Joshua, the son of R. Ide, with instructions to visit him and find out what his condition was. When he came, he found R. Cahana dead. He tore his clothes, then turned them towards his back, and returned weeping. "Is he dead?" they asked him. "You say it, I do not say it," was his reply, adding also (Pr. 10, 18) And he that spreadeth abroad an evil report is a fool.

(Fol. 8) Rabba b. b. Ghana, in the name of R. Jochanan, said: "What is the meaning of the passage (Pr. 10, 27) The fear of the Lord increases man's days, but the years of the wicked will be shortened? The fear of the Lord increases the days, alludes to the first Temple, during whose existence of four hundred and ten years there were only eighteen High-priests. And the years of the wicked will be shortened, alludes to the second Temple, which existed four hundred and twenty years, but more than three hundred High-priests succeeded each other during that period. Deduct the forty years during which Simeon the Righteous ministered, and eighty years of Jochanan, the High-priest's, ministry, and ten years of Ishmael b. Favi, and according to others, also the eleven years of R. Eliezer b. Charsum, and computing, you will see that subsequently not even one High priest completed his year. R. Jochanan b. Turtha said: "Why did all of this happen? Because they were appointed to the priesthood through bribery [and not because of their merits], for R. Assi said: 'A Tarkabful of denarim did Martha b. Boethus bring to king Jannai, until she succeeded in making him appoint Joshua b. Gamla [her husband], as the High-priest.'" R. Jochanan b. Turtha said further: "Why was Shiloh destroyed? Because two sins were committed there: adultery and the disgraceful treatment of sacrifices; as it is written (I Sam. 2, 33) Now Eli was very old, and heard that his sons were in the habit of doing unto all Israel, etc.; and although Samuel b. Nachmemi, in the name of R. Jochanan, said: "Whoever says that the children of Eli sinned, errs, because (Ib. b) they only prolonged the confinement bird sacrizces; nevertheless since Scripture censures them in this way [by charging them with sin], we understand that adultery prevailed. Mistreatment of sacrifices, as it is written (Ib. ib., 15) before the fat was … And if the man said unto him: 'Let the fat … for the men despised the offering of the Lord."

Another matter, “The song of songs,” Rabbi Aivu and Rabbi Yehuda, Rabbi Aivu said: Song, one, of songs, two; that is three.²⁸The term song is singular while the term songs is plural. Adding the two terms together, they refer to three songs, indicating that Song of Songs is really comprised of three independent songs. Rabbi Yehuda bar Simon said: Song of Songs is entirely one. The other two, what do you do with them? [One is] “A song of ascents for Solomon” (Psalms 127:1) and one is: “A psalm, a song for the dedication of the House, by David” (Psalms 30:1). They thought to say that David said it. But you say it was attributed to David,²⁹One might think that David composed Psalm 30 with divine inspiration, despite the fact that it is about the Temple, which was built after his death. The midrash clarifies that Solomon composed it and attributed it to David because David had made the preparations necessary for the construction of the Temple. Thus, the verse is to be understood as referring to the “House by David,”—the Temple, whose construction was prepared by David. as it is stated: “Your neck is like the tower of David” (Song of Songs 4:4).³⁰This is a reference to the Temple. Rather, it is just like Song of Songs; Solomon said it, and attributed it to David.
When you analyze you say that all the actions of that man [Solomon] were threefold. Solomon rose to three levels. Regarding the first level, it is written: “For he ruled over the entire region beyond the River” (I Kings 5:4). Regarding the second level, it is stated: “Solomon was the ruler [over all the kingdoms from the River to the land of the Philistines, and to the border of Egypt]” (I Kings 5:1). Regarding the third level, it is stated: “Solomon sat on the throne of the Lord as king” (I Chronicles 29:23). Rabbi Yitzḥak said: Is it possible for a person to sit on the throne of the Lord, in whose regard it is written: “For the Lord your God is a consuming fire” (Deuteronomy 4:24), and it is written: “A river of fire flowed and emerged [from before Him]” (Daniel 7:10), and it is written: “His throne was sparks of fire” (Daniel 7:9), and you say: “Solomon sat on the throne of the Lord”? Rather, just as the throne of the Holy One blessed be He rules from one end of the earth to the other, so, too, the throne of Solomon ruled from one end of the earth to the other. Just as the throne of the Lord judges without witnesses and forewarning, so, too, the throne of Solomon judged without witnesses and forewarning. Which [trial] was that? That was the trial of the harlots. That is what is written: “Then two women, [who were harlots,] came” (I Kings 3:16).³¹They each had a baby, and one of the babies died. Each claimed the living baby was hers, and they came before King Solomon for adjudication. See I Kings 3:16–28. Who were they? Rav said: They were spirits. The Rabbis say: They were childless women awaiting levirate marriage.³²If a man dies without children, his widow is subject to the law of levirate marriage, whereby the brother of her dead husband must marry her. The husbands of these women had died without living children, but while their wives were pregnant, and the women subsequently gave birth. However, a child who dies within the first thirty days of its life does not exempt the mother from undergoing levirate marriage, and therefore an outcome of the case would be the determination of which woman would be subject to levirate marriage (Midrash HaMevo’ar). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: They were actual harlots, and Solomon issued his ruling without witnesses and forewarning.
Solomon descended three descents. The first descent: After he was a great king from one end of the earth to the other, his kingdom diminished and he was king only over Israel. That is what is written: “The proverbs of Solomon son of David, king of Israel” (Proverbs 1:1). The second descent: After he was king over Israel, his kingdom diminished and he was king only over Jerusalem. That is what is written: “I am Kohelet, I was king over Israel in Jerusalem” (Ecclesiastes 1:12). The third descent: After he was king over Jerusalem, his kingdom diminished and he was king only over his house,³³The reading in the Gemara (Sanhedrin 20b) is that he was king only over his own bed. as it is stated: “Behold Solomon’s bed; [sixty mighty men are around it, from the mighty of Israel,] all armed with a sword… [from fear in the nights]” (Song of Songs 3:7–8). He was not even king over his bed, as he feared the spirits.³⁴Even in his own bed he was not a powerful king, as indicated in the verses cited in the midrash. He feared the spirits who had deposed him from his throne; see Kohelet Rabba 1:12.
He saw three worlds. Rabbi Yudan and Rabbi Ḥunya, Rabbi Yudan said: King, commoner, and king, wise man, fool, and wise man, wealthy, indigent, and wealthy.³⁵He was a king, wise, and wealthy, and then he became a commoner, a fool, and indigent, and then he once again became a king who was wise and wealthy. These were Solomon’s three worlds, meaning three stages of life. What is the reason? “I have seen everything in the days of my vanity” (Ecclesiastes 7:15). A person relates his troubles only during the days of his wellbeing.³⁶Thus, since this verse was written at the end of Solomon’s life, it is apparent that he was restored to his position of wellbeing, as a king who was wise and wealthy. Rabbi Hunya said: Commoner, king, and commoner, fool, wise man, and fool, indigent, wealthy, and indigent. What is the reason? “I am Kohelet, I was king over Israel in Jerusalem” (Ecclesiastes 1:12). “I was,” I was when I was; however, now, I am no longer.³⁷Thus, since this verse was written at the end of Solomon’s life, it is apparent that he ended his life as a commoner who was a fool and indigent. Since Solomon did end his life as a wise king, this is to be understood to mean that he did not regain the levels of power, wisdom, and wealth that he once had (Etz Yosef).
He violated three prohibitions: He amassed horses, he amassed women, he amassed silver and gold,³⁸These were in violation of the Torah’s commandments regarding the behavior of kings; see Deuteronomy 17:16–17. as it is stated: “The king rendered the silver in Jerusalem like stones” (II Chronicles 9:27). Would they not have been stolen? Rabbi Yosei bar Ḥanina said: They were ten-cubit stones and eight-cubit stones.³⁹Thus, the silver and gold pieces on the streets of Jeusalem were too heavy to steal. Rabbi Shimon ben Yoḥai taught: Even the weights that were in use during Solomon’s era were of gold; that is what is written: “Silver was not considered anything in the days of Solomon” (II Chronicles 9:20). He amassed women, as it is stated: “King Solomon loved many foreign women, and Pharaoh’s daughter…from the nations of whom the Lord said to the children of Israel: Do not consort with them and they shall not consort with you… [to them Solomon cleaved for love]” (I Kings 11:1–2).
Rabbi Yehoshua ben Levi said: It is due to: “You shall not marry them” (Deuteronomy 7:3).⁴⁰In addition to the fact that Solomon married too many women, the verse in Kings appears to critique him for marrying foreign women. This is due to the fact that he violated the verse cited here from Deuteronomy. Rabbi Shimon ben Yoḥai says: “For love” (I Kings 11:2); for actual love, for licentiousness.⁴¹He consorted with them but did not marry them. Thus, he did not violate the prohibition stated in Deuteronomy 7:3, but his conduct was considered improper. Rabbi Eliezer son of Rabbi Yosei HaGelili says: It is written: “He, too, the foreign women caused him to sin” (Nehemiah 13:26); it teaches that he would have relations with them when they were menstruants and they would not inform him. Rabbi Yosei ben Ḥalafta says: “For love,” to render them beloved [to God], to love them, to draw them near, to convert them, and to cause them to enter beneath the wings of the Divine Presence. It turns out that Rabbi Yehoshua ben Levi, Rabbi Shimon ben Yoḥai, and Rabbi Eliezer son of Rabbi Yosei HaGelili all said the same thing. Rabbi Yosei ben Ḥalafta disagrees with the three of them.⁴²According to Rabbi Yosei ben Ḥalafta, the verse does not criticize Solomon for the fact that he married foreign women.
Three adversaries confronted him. That is what is written: “The Lord raised up an adversary for Solomon, Hadad the Edomite” (I Kings 11:14); and it is written: “God raised up an adversary for him: Retzon son of Elyada” (I Kings 11:23); and it is written: “He was an adversary for Israel all the days of Solomon,” (I Kings 11:25).⁴³Although this verse refers to Retzon, the midrash may be interpreting this as a reference to Jeroboam, whom the next verse (I Kings 11:26) states rebelled against Solomon. Thus, Jeroboam is the third adversary (see Etz Yosef). He amassed horses, as it is stated: “A chariot came up and went out of Egypt for six hundred silver pieces and a horse for one hundred and fifty” (I Kings 10:29).⁴⁴The verse previously established (I Kings 10:26) that Solomon had one thousand four hundred chariots and twelve thousand horsemen, which were considered very large numbers.
He stated three proverbs: “The proverbs of Solomon son of David, king of Israel” (Proverbs 1:1); “the proverbs of Solomon: A wise son brings joy to a father” (Proverbs 10:1); “these, too, are the proverbs of Solomon, that the men of Hezekiah king of Judah copied” (Proverbs 25:1).
He said three vanities: “Vanity [havel] of vanities [havalim] said Kohelet…” (Ecclesiastes 1:2), havel, one, havalim, two;⁴⁵Havel is a singular term, whereas havalim is a plural term. that is three.
He recited three songs: Song, one, of songs, two, that is three.
He was called three names: Yedidya, Solomon, Kohelet. Rabbi Yehoshua ben Levi said these three, [and also] Agur, Yakeh, Lemuel, Itiel,⁴⁶These additional names are based on Proverbs 30:1 and 31:1. are seven. Rabbi Shmuel bar Naḥman said: The primary among them are Yedidya, Kohelet, Solomon. Rabbi Shmuel bar Naḥman concedes that these [additional] four were added for him and that he was called by them, and they must be expounded: Agur, because he amassed [agur] matters of Torah; bin-Yakeh, a son [bin], who vomited [hekia] for a time, like this basin that is filled for a time and emptied for a time; so, too, Solomon studied Torah for a time and forgot it for a time. Lemuel,⁴⁷This is expounded as though it were written Nemuel. who spoke to God [nam laEl] with all his heart. He said: I can amass and not sin. “To Itiel, to Itiel and Ukhal” (Proverbs 30:1). Itiel, God [el] is with me [iti] and I will prevail [veukhal].
He wrote three books: Proverbs, Ecclesiastes, and Song of Songs. Which of them did he write first? Rabbi Ḥiyya the Great and Rabbi Yonatan, Rabbi Ḥiyya the Great said: He wrote Proverbs first, then Song of Songs, and then Ecclesiastes, and he derived it from this verse: “He spoke three thousand proverbs” (I Kings 5:12); proverbs, this is the book of Proverbs; “his songs were one thousand and five” (I Kings 5:12), this is Song of Songs, and he said Ecclesiastes last.
The baraita of Rabbi Ḥiyya the Great disagrees with this statement.⁴⁸This baraita represents an alternate tradition regarding Rabbi Ḥiyya the Great’s opinion, different from the statement cited previously in his name. The baraita says: He wrote the three of them simultaneously, and the statement says that he wrote each and every one individually. Rabbi Ḥiyya the Great taught: It was only in Solomon’s old age that the Divine Presence rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs. Rabbi Yonatan said: He wrote Song of Songs first, then Proverbs, and then Ecclesiastes. Rabbi Yonatan derived it from the way of the world. When a person is young, he says words of song, when he matures, he says words of proverbs, when he grows old, he speaks of [how the pleasures of the world are] vanities. Rabbi Yannai, the father-in-law of Rabbi Ami said: Everyone concedes that he composed Ecclesiastes last.

R. Isaac said: "A year which is poor (Israel appears humble) in the beginning, will be rich in the end (Israel's request will be granted). What is the reason for it? For it is written (Deut. 11, 12) From the beginning of the year even unto the end of the year; i.e., there are two parts in a year, the beginning and the end." (Ib. b) K. Isaac said again: "A man is judged only according to his deeds at the time of sentence; as it is said (Gen. 21, 17) God heard the voice of the lad, as he then was." Another thing R. Isaac said: "Three things cause a man's record of sins to be recalled. Three occasions cause the sins of man to be brought to mind: a threatening wall, calculating during prayer, and one who appeals to the Lord for judgment on his neighbor; for R. Chanin said: 'Whoever appeals to the Lord for judgment on his neighbor is first punished; as we find in the case of Sarah, who said (Gen. 16, 5) I suffer wrong through thee, may the Lord judge between me and thee. And shortly after this we read (Ib. 23, 2) And Abraham came to mourn Sarah and to weep for her.'" Another thing said R. Isaac: "Four things cause an evil decree which is passed on man to be torn (annulled). They are charity, prayer, change of name and change of conduct: Charity, as it is written (Prov. 10, 2) Charity delivereth from death; prayer, as it is WTitten (Ps. 97, 19) They cry unto the Lord when they are in distress, and He saveth them out of their afflictions; change of name, as it is written (Gen. 17, 15) As for Sarai, thy wife, thou shalt not call her name Sarai, but Sarah shall her name be: and the text continues saying: Then will I bless her, and give thee a son also, because of her change of conduct; as it is written (Jonah 3, 10) And God saw their works that they had turned from their evil ways; and immediately following: And God bethought Himself of the evil He had said He would do unto them, and He did it not." Some add also the change of location; as it is said (Gen. 12, 1-2) And God said to Abraham, get thee out from thy land [and afterwards] I will make of thee a great nation. But the former authority claims that the latter one was on account of the merits of the land of Israel.

(10) R. Isaac said: "A year which is poor (Israel appears humble) in the beginning, will be rich in the end (Israel's request will be granted). What is the reason for it? For it is written (Deut. 11, 12) From the beginning of the year even unto the end of the year; i.e., there are two parts in a year, the beginning and the end." (Ib. b) K. Isaac said again: "A man is judged only according to his deeds at the time of sentence; as it is said (Gen. 21, 17) God heard the voice of the lad, as he then was." Another thing R. Isaac said: "Three things cause a man's record of sins to be recalled. Three occasions cause the sins of man to be brought to mind: a threatening wall, calculating during prayer, and one who appeals to the Lord for judgment on his neighbor; for R. Chanin said: 'Whoever appeals to the Lord for judgment on his neighbor is first punished; as we find in the case of Sarah, who said (Gen. 16, 5) I suffer wrong through thee, may the Lord judge between me and thee. And shortly after this we read (Ib. 23, 2) And Abraham came to mourn Sarah and to weep for her.'" Another thing said R. Isaac: "Four things cause an evil decree which is passed on man to be torn (annulled). They are charity, prayer, change of name and change of conduct: Charity, as it is written (Prov. 10, 2) Charity delivereth from death; prayer, as it is WTitten (Ps. 97, 19) They cry unto the Lord when they are in distress, and He saveth them out of their afflictions; change of name, as it is written (Gen. 17, 15) As for Sarai, thy wife, thou shalt not call her name Sarai, but Sarah shall her name be: and the text continues saying: Then will I bless her, and give thee a son also, because of her change of conduct; as it is written (Jonah 3, 10) And God saw their works that they had turned from their evil ways; and immediately following: And God bethought Himself of the evil He had said He would do unto them, and He did it not." Some add also the change of location; as it is said (Gen. 12, 1-2) And God said to Abraham, get thee out from thy land [and afterwards] I will make of thee a great nation. But the former authority claims that the latter one was on account of the merits of the land of Israel.

We are taught in a Baraitha that R. Eliezer b. Jose said: "All acts of charity and benevolence done by Israel in this world are great peacemakers and intercessors between Israel and their Heavenly Father; as it is said (Jer. 26, 5) For thus hath said the Lord, Enter not into the house of mourning, neither go to lament nor to condole with them; for I have taken away My peace from this people, saith the Lord, yea, kindness and mercy. Kindness means benevolence, and mercy means charity (i.e., because those two were taken away, therefore has also peace been taken away)." We are taught in another Baraitha that R. Juda said: "Great is charity which brings the redemption nearer, as it is said (Is. 56, 1) Thus hath said the Lord, 'Keep ye justice and do zedaka (charity), for near is My salvation to come and My righteousness to be revealed." He also used to say: "Ten things were created in the world. Rock is hard, but iron cuts it; iron is hard, fire fuses and softens it; fire is strong, water extinguishes it; water is heavy, yet the clouds bear it; clouds are strong, the winds scatter them; the wind is strong, the body endures it; a body is strong, fear shatters it; fear is strong, wine dispels it; wine is strong, sleep dispels it; death is stronger than all of these; however, righteousness delivers from death, as it is said (Prov. 10, 2)… . but (tzedaka) righteousness will deliver from death."

"Who is greater than Joseph, who in return was attended by no one else than Moses." Our Rabbis were taught: "Come, see how beloved meritorious deeds were to our teacher Moses; for, while all Israel was busy with the spoils of Egypt, he occupied himself with meritorious deeds, as it is said (Pr. 10, 8) The wise in heart will accept commandments; but, he that is a fool in his speaking will stumble. But how did Moses know where Joseph was buried? It was said that Serach, the daughter of Asher, was of the previous generation and to her Moses went and asked whether she knew where Joseph was buried, and she said: "An iron casket was made by the Egyptians wherein he was placed and sunk in the River Nile, so that the water of the Nile should be blessed through him." Thereupon Moses went and stationed himself on the brink of the Nile and said: "Joseph the time which the Holy One, praised be He, gave an oath to redeem Israel has expired; the oath with which thou hast adjured Israel is now to be fulfilled. If thou wilt reveal thyself, well, but if not, then we shall be free from the obligation of thy oath." Immediately did the casket of Joseph float the water, and be not surprised that iron floats on the water, for so also do we find in the passage (II Kings 6, 5) But as one was felling a beam, the axe had fallen into the water; and he cried and said, 'Alas, my Lord, it was also borrowed, etc., and cast it in there and made the iron to swim. Is this not a fortiori? If for Ellisha who was only the disciple of Elijah and Elijah who was the disciple of Moses could cause iron to float on water, how much more easily could Moses himself do so? R. Nathan said: "Joseph was buried in the royal cemetery, Moses thereupon went and stationed himself on the royal cemetery and said: 'Joseph the time at which the Holy One, praised be He, gave this oath to redeem Israel has expired; and the oath which thou hast besworn Israel must now be fulfilled. If thou wilst. reveal thyself, well, but if not then we shall be free from the obligation of thy oath." At that moment the casket of Joseph began to tremble, whereupon Moses [having revealed his place] took it and brought it to him, and during all the years that Israel was in wilderness the ark of Joseph was carried side by side with the ark of the Shechina. This caused all passersby to ask, "What is the reason for these two arks?" And when they were told that one contained a dead body and the other the Shechina. The inquirers would ask, "How is it that a dead body is to be placed near the ark of the Shechina?" Whereupon they were told: (Ib. b) "This is because the one who lies in the ark has fulfilled everything that is written in the Torah, which is placed in the other ark." Is it possible that Joseph's body was left to the charge of Moses and the entire people of Israel did not attend it? Behold it is written (Josh. 24, 32) And the bones of Joseph which the children of Israel have brought up out of Egypt, they buried in Shechem, and again granted that Israel would not have attended it, is it possible that his children would not have attended it? Behold, it is written in the same passage, And it remained inheritance of the children of Joseph. His children said: "Let us leave our Father to be attended by the entire people of Israel, for it will be a greater honor for him to be attended by a multitude of people." And again Israel said: "Let us leave it attended by Moses for it would be a greater honor than to be attended by inferior men." (Ib., ib., ib.) They buried in Shechecm. Why in Shechem? They said: "From Shechem was he (Joseph) stolen, (See Gen. 37, 14-29) and let us bring back the loss to Shechem." But the passages contradict each other, it is written (Gen. 13, 19) And Moses took the bones of Joseph with him, for he had caused the children of Israel to swear, etc., and in the previous passage it is written. And the bones of Joseph which the children of Israel had brought out of Egypt, they buried in Shechem. Said R. Chama b. R. Chanina: "Whoever starts a thing and does not complete it, and another comes and finishes it. Scripture considers the one who finished it as having performed the entire task." R. Elazar says: "Such a man [who begins a thing and does not finish] is even removed from his high position, as it is written (Gen. 38, 1) And it came to pass at that time that Juda went down from his brothers." R. Samuel b. Nachmeni said: "Such a man will bury even his wife and children, as it is said (Ib., ib., 12) And the daughter of Shuah. Juda's wife, died and again it is written there, And Er and Onan both died."

(Deut. 29:9:) “Your tribal leaders, [your elders, and your law officers].” Although I have appointed for you heads, judges, elders, and law officers, you shall all be equal before me, since it is stated (ibid., cont.), “every person in Israel.” Another interpretation (of Deut. 29:9): All of you are responsible for each other. Even though there is [only] one righteous person among you, you all shall survive (literally, stand) through his merit; and not only you, but the whole world in toto, as stated (in Prov. 10:25), “but a righteous person is the foundation for the world.”³A more common translation would be: BUT A RIGHTEOUS PERSON IS AN EVERLASTING FOUNDATION. However, when one sins, the whole generation is stricken, and so you find in the case of Achan (in Josh. 22:20), “Was it not Achan ben Zerah who committed [embezzlement] in the proscription (i.e., the herem of Jericho)?” If with the measure of punishment which is small, the [whole] generation was seized, how much the more [will the generation prosper], with the measure of [divine] favor which is great! It is therefore stated (in Deut. 29:9), “every person in Israel”; and not only the great ones who are among us, but (according to vs. 10) “Your infants, your wives, and your alien.” It is therefore stated (in Deut. 29:9), “every person.” Now flesh and blood shows more mercy over males than over females, but the Holy One, blessed be He, is not like that. Rather (according to Ps. 145:9), “His mercy is upon all his works,” upon males and upon females, upon the righteous and upon the wicked, as stated (in Deut. 29:10, cont.), “from the one who chops your wood to the one who draws your water.” (Deut. 29:10, cont.), “From the one who chops your wood.” R. Isaac ben Tavlay said, “[This] teaches that, when the Gibeonites came to [Moses he did not accept them; but when they came to] Joshua, he did accept them.⁴According to Josh. 9:27, Joshua gave these menial tasks to the Gibeonites. Thus it is stated (in Josh. 9:4), ‘And they also acted with cunning.’ What is the meaning of ‘they also?’ [This] teaches that they had come to Moses, and he had not accepted them.”

(Numb. 22:2:) “Now Balak ben Zippor saw.” What is the meaning of “Now he saw?” He saw retribution which would come against Israel in the future.³Numb. R. 20:2. And he hated them more than all their enemies, as all of the [others] came with wars and subjugation which they could withstand. But this one was like a man who could extract a word from his mouth to uproot an entire nation. (Numb. 22:2:) “Now Balak [ben Zippor] saw.” It would have been better for the wicked if they had been blind, for their eyes bring a curse to the world. With reference to the generation of the flood, [it is written] (in Gen. 6:2), “The sons of God saw [how beautiful the human daughters were and took whomever they chose as their wives].” [It is also written] (in Gen. 9:22), “Then Ham, the father of Canaan, saw [the nakedness of his father and told his two brothers outside].” It is also written (in Gen. 12:15), “So Pharaoh's courtiers saw her (i.e., Abram's wife Sarah) [and praised her to Pharaoh, and the woman was taken to Pharaoh's house].” It is also written (in Gen. 34:2), “Then Shechem ben Hamor saw [Dinah].” So also [here] (in Numb. 22:2), “Now Balak [ben Zippor] saw.” The matter is comparable to someone who appointed guards to guard from an invader; and he had confidence in them, because they were warriors. When the invader came over and killed them, he trembled with fear for himself. It was the same also with Balak. When he saw what happened with Sihon and Og to whom he had been sending payment to guard him, he was afraid for himself. And in addition to that, he had seen the miracles at the Wadis of Arnon.⁴According to Numb. 21:26-31, Sihon defeated the King of Moab and captured his territory as far at the Arnon. See above and Numb. R. 19:25, for a description of the miracles. See also below and Numb. R. 20:7, according to which Sihon’s victory resulted from a curse by Balaam. (Numb. 22:3:) “Wayyagor mo'av.”⁵A traditional translation of these words would be NOW MOAB WAS IN GREAT DREAD, or something similar. What is the meaning of “Wayyagor (rt.: ygr)?”⁶Numb. R. 20:3. When Israel appeared to the Ammonites, they appeared clothed for peace. But when they appeared to the Moabites they appeared armed [for battle]. Thus it is stated (in Deut. 2:19), “When you draw near the frontier of the Children of Ammon, do not trouble them.” It is written [to imply not to trouble them] with all kinds of trouble; (ibid., cont.) “and do not provoke (rt.: grh) them,” with any kind of provocation. In regard to Moab, however, He said (in Deut. 2:9), “Do not trouble Moab, and do not provoke (rt.: grh) them with war.” Do not make war with them, but whatever you can seize apart from [war], seize. For that reason they appeared armed, and [the Moabites] gathered themselves (rt.: 'gr) to their cities, as stated (in Numb. 22:3), “Now Moab yagor (i.e., gathered).” Wayyagor (rt.: ygr, here understood a form of 'gr) can only be a word for a gathering, just as it says (in Prov. 10:5), “A prudent child gathers (rt.: 'gr) in the summer.” Another interpretation (of Numb. 22:3), “wayyagor”: [It is] a word for fear, in that they were afraid, as they saw the whole land in the hands of Israel. As Sihon had come and taken [part of] the land of Moab, as stated (Numb. 21:26), “and he fought against the earlier king of Moab….” And Og had taken all of the land of the Children of Ammon, as stated (Deuteronomy 3:11), “Since only Og was left from the remnant of the Rephaim….” [And] Israel came and took it from both of them; theft that has no iniquity. And [so the Moabites] saw their land in the hand of Israel and they would say, “Did the Holy One, blessed be He, not say (in Deuteronomy 2:9), ‘As I will not give you from its land as an inheritance’; and behold our land is in front of them (already in their possession).” Therefore they were afraid. (Numb. 22:3, cont.:) “And Moab had a horror (rt.: qwts) [of the Children of Israel],” because they saw themselves as a [mere] thorn (qwts) over against them.

(Numb. 25:14:) “And the name of the slain man of Israel...” Just as the Holy One, blessed be He, is concerned with the praise of the righteous to publicize³Rt.: PRSM. Cf. Gk.: parresia (“boldness in speaking out”). them throughout the world, so is he concerned with the disgrace of the wicked to publicize them throughout the world. He publicized Phinehas for praise and publicized Zimri for disparagement. About them is it stated (in Prov. 10:7), “The remembrance of a righteous one is for a blessing, but the name of the wicked shall rot.” (Numb. 25:14, cont.:) “Zimri ben Salu, the prince of a clan.” The sages said Zimri had three names: Zimri ben Salu; and Saul the son of the Canaanite woman; and Shelumiel ben Zurishaddai. [He was called] Zimri because of the fact that he became like an addled (hamuzeret) egg (as a result of engaging in multiple acts of intercourse); ben Salu because he evoked [shehisli] the sins of his family; Saul [Shaul] because he lent [shehishil] himself to sin; the son of the Canaanite woman because of the fact that he performed an act of Canaan. And what is his [true] name? Shelumiel, son of Zurishaddai. (Numb. 25:14, cont.:) “Zimri ben Salu, the prince of a clan,” as whoever discredits himself discredits his family along with himself. (Numb. 25:14, cont.:) “Zimri ben Salu, the prince of a clan.” The verse is astounded by him (in Eccl. 10:8), “The one who breaks through a barrier will be bitten by a snake.”⁴“To break through a barrier” means “to transgress.” [As it was] his [ancestor Simeon) who was the first to display zeal against harlotry, as stated (in Gen. 34:25), “then two of the sons of Jacob, Simeon and Levi, [the brothers of Dinah, each] took [his sword]….” And [yet] this (Zimri) broke through the barrier which his [ancestor] had made. (Numb. 25:15:) “And the name of the Midianite woman who was slain [was Cozbi bat Zur; Zur was the tribal head of a clan in Midian].” [These words are there] to inform you how far the Midianites hatred went. Thus they had abandoned a daughter of kings in to shame, as stated (in Numb. 31:8), “[And along with their other victims] they killed the kings of Midian:…, Zur.” Zur was the greatest of them all; and [since] he abandoned his daughter, who would not abandon [his own daughter]? But because he had disgraced himself and abandoned his daughter to shame, the text has demoted him and numbered him third (on the list). He was, however, the king of them all, as stated (in Numb. 25:15), “[Zur] was leader of the nations of the clan [in Midian].”

Another matter, “a time to be born” – from the time to be born, it is the time to die. From the moment that a person is born, it is decreed upon him how many years he will live. If he merits, he will complete his years. If not, his life will be shortened, as it is written: “The fear of the Lord will increase days, but the years of the wicked will be shortened” (Proverbs 10:27). This is the opinion of Rabbi Akiva. The Rabbis say: If he merits, his life will be extended; if not, his life will be shortened. If he merits, his life will be extended, as it is stated: “Behold, I will add fifteen years to your days” (Isaiah 38:5). He said to them: From his own it is added to him.⁸If one had his original life expectancy shortened, it will be restored. Thus, regarding the verse cited from Isaiah, the fifteen years restored Hezekiah to his original life expectancy. Know [that this is so,] as it is written: “Behold, a son is born to the house of David, Josiah is his name…” (I Kings 13:2), and Menashe⁹The order of the succession of the monarchy was Hezekiah, Menashe, Amon, Josiah. had not yet entered the world.¹⁰The prophecy about Josiah had been delivered hundreds of years earlier. When Hezekiah was granted the additional fifteen years, Menashe, his son, had not yet been born. Clearly, from the outset, Hezekiah was always supposed to have lived long enough to beget Menashe, Josiah’s grandfather. They said to him: Is it written: A son will be born to the house of David from Hezekiah? That is not stated, but rather “to the house of David,” [and it could have been] a son from a different [branch] of the royal house of David.
This supports what the Sages, our rabbis said: There was an incident involving one of the prominent men of Tzippori, who had occasion to circumcise [his son], and the residents of Ein Te’ena came up to honor him and Rabbi Shimon ben Ḥalafta came up with them. When they came to the city gates, they came across the sound of lads standing and playing before one courtyard. They saw Rabbi Shimon ben Ḥalafta, who was distinguished and handsome. They said to him: ‘You will not move from here until you dance for us a bit.’ He said to them: ‘This is inappropriate for me, as I am an elderly man.’ He reprimanded them, but they were not daunted and did not submit. He lifted his glance and saw that the courtyard [was going to be] overturned.¹¹Due to their impudence in insisting that Rabbi Shimon ben Ḥalafta dance for them, the courtyard would be destroyed. He said to them: ‘Repeat after me what I say: Go and say to this owner of this courtyard: “If you are sleeping, awaken, as the beginning of sin is sweet but its end is bitter.”’ From the sound of their words the owner of that courtyard awakened, and he emerged, and fell at [Rabbi Shimon ben Ḥalafta’s] feet. He said: ‘Rabbi, I beg of you, do not pay attention to their words, as they are young and foolish.’ [Rabbi Shimon ben Ḥalafta] said to him: ‘What can we do for you, the edict has already been issued.¹²The courtyard will be destroyed. However, I will delay it for you [so you have enough] time to take out everything that you have in the courtyard.’ When he had taken out everything that he had in the courtyard, that courtyard was lifted up and then crashed down [and was destroyed].
They went to fulfill the mitzva of circumcision, and the father of the boy was giving them aged wine to drink, and saying: ‘Drink of this fine wine, as I trust in the Master of Heaven that I will [also] give you to drink of it at his wedding.’ They answered him: ‘Just as you brought him to circumcision, so may you bring him to Torah and to the wedding canopy.’ From the sound of their words, Rabbi Shimon bar Ḥalafta emerged into the darkness,¹³He set out to return home even though it was night. he was accosted by the emissary of the people.¹⁴The angel of death. [The angel of death] said to him: ‘Is it because you rely on your good deeds that you are going out at a time that is not a time?’¹⁵For people to be outside. [Rabbi Shimon bar Ḥalafta] said to him: ‘You, who are you?’ He said to him: ‘I am the emissary of the people.’ He said to him: ‘Why do you look forlorn?’ He said: ‘It is from the sound of the harsh words that I hear from people every day.’ He said to him: ‘What are they?’ He said to him: ‘That baby that you circumcised today, I have the document of his [fate, which states] that I am to take him from here in thirty days. His father gave you to drink and said: “Drink this fine wine as I trust in the Master of Heaven that I will give you to drink of it at his wedding.” I heard and I was sad, because your prayer¹⁶The prayer the guests had said to the father: ‘Just as you brought him to circumcision, so may you bring him to Torah and to the wedding canopy.’ abrogates it.’ [Rabbi Shimon ben Ḥalafta] said to him: ‘By your life, show me my fate.’ He said to him: ‘I have no control over yours and not over your colleagues.’ He said to him: ‘Why?’ He said: ‘It is because each and every day you exert yourself in Torah and mitzvot and perform acts of righteousness, and the Holy One blessed be He adds years to your lifetimes.’ He said to him: ‘May it be the will of the Holy One blessed be He that just as you do not control our fates, so you will not have license to violate our words and our plea for mercy from Heaven.’ The baby lived.¹⁷This proves that, contrary to Rabbi Akiva’s statement, people can live beyond their predetermined life expectancy.
Rabbi Akiva said: What is [the significance of] this incident for us? I do not have an incident, but rather a verse: “I will fill the number of your days” (Exodus 23:26). Moses, how many mitzvot did he fulfill and how many acts of righteousness, and ultimately, it was stated to him: “Behold, your days are approaching to die” (Deuteronomy 31:14); that is: “A time to be born [and a time to die].”
Another matter, “a time to be born and a time to die” – when a man is born, the Holy One blessed be He waits up to twenty years for him to marry a woman. If he reached the age of twenty and did not marry a woman, the Holy One blessed be He says to him: It is “a time to be born” for you,¹⁸A time for you to have children. but you did not wish to do so; this is nothing other than “a time to die.” Some say: One waits only a bit before that which will burn him.¹⁹Since a man is liable to lose his life if he is not married by the age of twenty, he would do well not to wait until close to that age, and marry even before the age of twenty.
“A time to plant,” in peacetime; “and a time to uproot that which is planted,” in wartime.

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.

We are taught in a Baraitha that R. Jose says: "Woe to the human beings who see and know not what they see; who stand and know not upon what they stand." Upon what does the earth stand? Upon the pillars, as it is said (Job 9, 6) Who shaketh the earth loose out of her place; The pillars stand upon the waters, as it is said (Ps. 136, 6) Who stretched out the earth above the waters; the waters upon the mountains, as it is said (Ib. 104, 6) Above the mountains stood the waters; the mountains upon the wind, as it is said (Amos 4. 13) He that wind, the wind upon the storm, as it is said (Ps. 148, 8) Stormy wind, fulfilled his word; the storm is suspended upon the supbort of the Holy One, praised be He! as it is said (Deut. 33, 27) And underneath are the everlasting arms. The sages however say: "The world stands upon twelve pillars, as it said (Ib. 32, 8) He set the bounds of the tribe according to the number of the sons of Israel." According to others, it stands upon seven pillars, as it is said (Prov. 9, 1) She had hewn out her seven pillars. R. Elazor b. Shamna says: "Upon one pillar, whose name is Zaddik (Righteous), as it is said (Ib. 10, 25) But the righteous (Zaddik) is an everlasting foundation." R. Juda said: "There are two firmaments, as it is said (Deut. 10, 14) Behold, to the Lord thy God belong the heavens and the heavens of the heavens." Resh Lakish said: "They are seven, viz.: Vilon (Curtain), Rakia (Expanse), Shchakim (Clouds), Zbul (Entertainment place), Maon (Dwelling), Machon (Residence), Araboth. Vilon serves no purpose whatever save that the luminaries enter through it in the morning and leave through it in the evening, by which means it renews daily the work of creation, as it is said (Is. 40, 22) … that stretched out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Rakia is that in which the sun and moon, the stars and constellations are set, as it is said (Gen. 1, 17) And God set them in the expansion of the heavens. Shehakim is that in which the millstones stand and grind manna for the righteous, as it is said (Ps. 78, 23) Then He ordained the skies from above, and the doors of heaven He opened and He let rain upon them manna to eat, and the corn of heaven gave He unto them. Zbul is that in which the heavenly Jerusalem and the Temple, and the altar are built there, where Michael the great [Arch-Angel] prince stands and offers sacrifices daily, as it is said (I Kings 8, 13) I have surely built Thee a house of habitation, a place for Thee to dwell in for ever, and whence do we know that the same is called Shamayim? It is said (Is. 63, 15) Look down from heaven (Misha-mayim) and behold, from the habitation (Zbul) of Thy Holiness, Maon is that in which are companies of ministering angels, who utter songs during the night and are silent during the day for the sake of the glory of Israel, as it is said (Ps. 42, 9) In the day time, the Lord will command His kindness, and in the night His songs shall be with me. (Resh Lakish said: "Whoever studies the Torah during the night time, the Holy One, praised be He! will stretch over him the thread of grace for the future world, which is compared unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." According to others Resh Lakish said: "Whoever studies the Torah in this world which is likened unto night, the Holy One, praised be He! will stretch over him the thread of grace in the world to come which is likened unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." R. Levi said: "Whoever interrupts his study of the Torah, and occupies himself with idle talk will, as a punishment, be fed with hot coals, as it is said (Job 30, 4) Who crops off mallows by the bushes, and have brumbush roots as their bread." And whence do we know that Maon refers to Heaven.? It is said (Deut. 26, 15) Look down from Thy habitation (Maon) of Thy holiness from the heavens. Machon is that in which are the treasures of snow and hail, and the upper chamber (store) of harmful dews and the upper chamber (store) of the raiins, and the chamber of the whirlwind and of the storm, and the retreat of noisome vabor; and their doors are made of fire, as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure. Are then these treasures in Heaven? Behold, they are on the earth, for it is written (Ps. 148, 7) Praise the Lord from the earth, ye sea-monsters and all deeps; fire and hail; snow and vapor; the storm wind, that fulfill His word, hence everything exists on the earth? Said R. Juda in the name of Rab: "Originally they were situated in Heaven, but David prayed for them and caused them to be brought down, on the earth." He entreated Him: "Sovereign of the Universe! (Ib. 5, 5) For thou art not a God, that hath pleasure in wickedness; evil cannot abide with Thee, i.e., Thou art a righteous God! O God! and therefore evil cannot abide with Thee. And whence do we know that the Maon refers to heaven, it is said (I Kings 8, 43) Mayest Thou listen in Heaven, the place of Thy dwelling (Maon). Araboth is that place in which dwell righteousness. Justice and grace; the treasures of life, the treasures of blessing, and the souls of the righteous, as well as the spirits and souls which are about to be created, also the dew with which the Holy One, praised be He! will revive the dead. That there dwell righteousness and justice, we find in the following passage (Ps. 89, 15) Righteousness and justice are the prop of Thy throne. That there is grace, we infer from the following passage (Is. 59, 17) And He put on righteousness as a coat of mail. That the treasures of peace exist there, we infer from the following passage (Judges 6, 24) And He called it (the altar) Adonay-Shalom (the eternal of peace). That the treasures of life exist there we infer from the following passage (Ps. 36, 10) For with Thee is the source of life. That the treasures of blessing exist there, we infer from the following passage (I Sam. 25, 20) Yet will the soul of my lord, be bound in the bound of life with the Lord thy God. That the spirits and souls which are about to be created abide there, we infer from the following passage (Is. 57, 16) When the spirit from before Me is overwhelmed, and the souls which I have made. That there exists the dew with which the Holy One, praised be He! will survive the dead, we infer from the following passage (Ps. 68, 10) Rain of beneficience didst thou pour down, O God! There also are celestials and seraphim, and holy being and ministering angels and the Divine throne of glory, and the King, the living God, the high and exalted, sitting over them among the clouds, as it is said (Ib. ib. 5) Exalt Him who rideth upon the heavens; the everlasting is His name. And whence do we know that Araboth refers to heaven? A. Abahu said: "We infer from the similar words, Richiba, Richiba; it is written here, 'Exalt him who rideth (Rdchab) upon the heavens, and it is also written (Deut. 33, 26) Who rideth (Rochab) to help thee upon the heavens." And darkness and cloud and thick darkness surround Him, as it is said (Ps. 18, 12) He made darkness his hiding place, etc. Now is there darkness in the presence of the Lord? Is it not written (Dan. 2, 22) He is that revealeth what is deep and secret: He knoweth what is in the darkness, and the light dwelleth with Him? This presents no difficulty. (Fol. 13) The one refers to that which is within, the other to that which is without. R. Acha b. Jacob said: "There still is another firmament above the heads of the Holy being, for it is said (Ez. 1, 22) And the likeness of a vault was ever the head of the living creatures, shining like the glitter of the living crystal. So far hast thou permission to speak. Thenceforth thou hast not permission to speak. For thus it is written in the book of Ben Sira: "Search not into that which is concealed from thee; that which is hidden from thee do not try to penetrate; consider only that which thou hast permission. Thou must have nothing to do with mysteries."

20. Alternately, (Deuteronomy 4:25) "When you have begotten children..." This accords with what the verse says (Proverbs 10:16) "The labor of the righteous man makes for life; The produce of the wicked man makes for want." "The labor of the righteous man makes for life"- Rabbi Tanchum says: This refers to Eliphaz, who grew up in Isaac's bosom. "The produce of the wicked man makes for want"- This refers to Amalek, who grew up in Esav's bosom. Alternately, "The labor of the righteous man makes for life"- All that David and his son Shlomo did, for life for Israel. Then what is meant by "The produce of the wicked man makes for want ("chatat")"? Through one act of entrance ("biah"), when Menashe went inside the Holy of Holies, all of Israel experienced a misdirection ("chataya"), since he made an image with four faces and placed it inside the Temple. Where is the source for this? As it is said, (Ezekiel 8:5) "And there, north of the gate of the altar, was that infuriating image on the approach ("biah")." Rabbi Acha says: What a great travesty ("biya") for the world that the visitor cleared out the master of the house. And why did he make an image with four faces? To parallel the four Chayot who carry the throne of the Holy Blessed One. Alternately, why four faces? To parallel the four directions in the world, as if to say: Anyone who comes from the four directions of the world will bow to this image. And what did the Holy Blessed One do to him? He gave him over to the hand of his enemies. Where is the source for this? As it is said (II Chronicles 33:11) So the LORD brought against them the officers of the army of the king of Assyria, who took Manasseh captive in manacles, bound him in fetters." They made for him a mule of copper and put him inside it, and they would light a fire underneath it and he would be burned inside it. At that hour, Menashe called out to every deity in the world that he had sacrificed to, and not one of them answered him. As it is said, (Isaiah 46:7) "If they cry out to it, it does not answer; It cannot save them from their distress." When Menashe saw that his distress was distressing, that not one of them had answered him, he began to call out to the Holy Blessed One. He said before Him, "Master of the world, behold I have called out to every deity in the world, and I realize that there is nothing real to them. Master of the world, You are God over all gods, and if You do not answer me, I will say, Heaven forbid, that all of the options are the same [i.e. that you are not real either]." The Holy Blessed One said to him, "Oh wicked person! According to the rules, I should not answer you, since you angered Me. But in order not to lock the door before those who repent, so they do not say, 'Behold Menashe tried to repent and was not accepted,' for this reason I will answer you." As it is said, (II Chronicles 33:13) "He prayed to Him, and He granted ("ye'ater") his prayer." He tunneled ("yachtor") for him. This teaches that the ministering angels would close the windows of the firmament so that his [Menashe's] prayer would not rise up to the Heavens. What did the Holy Blessed One do? He tunneled through the firmament below the Throne of Glory and accepted his prayer. (II Chronicles 33:13) "And He returned him to Jerusalem to his kingdom." Rabbi Shmuel bar Onya says citing Rabbi Acha: He returned him through wind, as you say, "Who makes the wind blow (literally 'return')." At that hour, (II Chronicles 33:13) "Manasseh knew that the LORD alone was God." Alternately, (Proverbs 10:16) "The labor of the righteous man makes for life;" These are the righteous people who lived at the time of Moshe. "The produce of the wicked man makes for want." (Deuteronomy 4:25) "When you have begotten children and children’s children and are long established in the land..."

(Numb. 22:3:) WAYYAGOR MO'AV.⁶A traditional translation of these words would be NOW MOAB WAS IN GREAT DREAD, or something similar. What is the meaning of WAYYAGOR (rt.: YGR)?⁷Tanh., Numb. 7:2, cont.; Numb. R. 20:3. When <Israel> appeared to the Ammonites, they appeared clothed for peace. To the Moabites they appeared armed <for battle>. Thus it is stated (in Deut. 2:19): WHEN YOU DRAW NEAR THE FRONTIER OF THE CHILDREN OF AMMON, DO NOT TROUBLE THEM, [AND DO NOT PROVOKE (rt.: GRH) THEM. (Ibid.:) DO NOT TROUBLE THEM] with all kinds of trouble, AND DO NOT PROVOKE (rt.: GRH) THEM with any kind of provocation. In regard to Moab, however, he said (in Deut. 2:9): DO NOT TROUBLE MOAB, [AND DO NOT PROVOKE (rt.: GRH) THEM WITH WAR]. Whatever you can seize apart from <war>, seize. For that reason they appeared armed, and <the Moabites> gathered themselves (rt.: 'GR) to their cities, as stated (in Numb. 22:3): NOW MOAB YAGOR (i.e., GATHERED). WAYYAGOR (rt.: YGR, here understood a form of 'GR) can only be a word for a gathering, just as it says (in Prov. 10:5): A PRUDENT CHILD GATHERS (rt.: 'GR) IN THE SUMMER.

(Exodus 13:3) "And Moses said to the people: Remember this day when you went out of Egypt, etc." I know only that the exodus from Egypt is mentioned in the daytime. Whence do I derive (the same for) the evenings? From (Devarim 16:3) "… so that you remember the day of your going out of Egypt all the days of your life": "the days of your life" — the days; "all the days of your life" — (to include) the nights, as per Ben Zoma. The sages say: "the days of your life" — in this world; "all the days of your life" — to include the days of the Messiah. Ben Zoma said to them: Israel is destined not to mention the exodus from Egypt in time to come, it being written (Jeremiah 23:7-8) "Therefore, behold, days are coming, says the L rd, when it will no more be said: 'As the L rd lives, who brought up the children of Israel from the land of Egypt, but as the L rd lives, who brought up and who brought the seed of the house of Israel from the land of the north.'" R. Nathan says: "who brought up and who brought": The exodus from Egypt is mentioned in time to come. And whence is it derived that we say "Blessed are You, O L rd our G d, and the G d of our fathers, the G d of Abraham, the G d of Isaac, and the G d of Jacob"? From (Exodus 3:15) "and G d said further to Moses: Thus shall you say to the children of Israel: The L rd, the G d of your fathers, the G d of Abraham, the G d of Isaac, and the G d of Jacob, sent me to you." And whence is grace over meals derived? From (Devarim 8:10) "and you shall eat and you shall be sated" — this is the first blessing. "for the land" — this is the second blessing. "the good" — this is "who builds Jerusalem," viz. (Ibid. 3:25) "the good land … and the Levanon." "that he gave you" — who gave all good to us (this is the blessing of "hatov vehametiv"). R. Chiyya b. Nachmani said in the name of R. Yishmael: It is already written (Ibid. 8:10) "and you shall eat and you shall be sated, etc." What would be lacking if it were not written "that He gave to you"? (It is written to signify that you must thank Him) both for His measure of good and for His measure of punishment. This tells me that a blessing is required after eating. Whence do I derive that it is required (also) before eating? R. Yishmael says: It follows a fortiori, viz.: If one who has eaten to satiety requires a blessing, how much more so, one who is hungry! R. Nathan says: It is written (I Samuel 9:13) "As soon as you enter the town, you will find him before he ascends the mount to eat; for the people will not eat until he comes, for he will first bless the offering, etc." R. Yitzchak says: It is written (Exodus 23:25) "And you shall serve the L rd your G d, and He will bless your bread and your water." When is it "your bread"? Before you have eaten it. This tells me only of food as requiring a blessing before it and after it. Whence do I derive (the same for) Torah? R. Yishmael says: It follows a fortiori, viz.: If food, which is only temporal, requires a blessing before and after it, how much more so Torah, which is eternal! R. Yehudah b. Betheira says: It is written (Devarim 8:10) "and you shall eat and you shall be sated and you shall bless … for the good land." What is lacking that "good" supplies? This ("good") is Torah, as it is written (Mishlei 4:2) "for a taking of 'good' have I given to you." R. Chanina, the son of the brother of R. Yehoshua says: It is written (Devarim 32:3) "When I call upon the name of the L rd" — the blesser; "give grandeur to our G d" — the answerers. And what do they answer? "Blessed is the L rd who is blessed forever." And when he mentions His name, they respond "Blessed is the name of the glory of His kingdom forever." And thus did David say (Psalms 34:4) "Exalt the L rd with me, and let us extol His name forever." Rebbi says (Mishlei 10:7) "the remembrance of the Tzaddik is for blessing": When he mentions the Tzaddik, "the Life of the worlds" — (Psalms 145:17) "the L rd is a tzaddik in all of His ways — let it be for blessing "Amen!"

...

(Numb. 25:14:) AND THE NAME OF THE SLAIN MAN OF ISRAEL. Just as the Holy One is concerned with the praise of the righteous to publicize¹⁶Rt.: PRSM. Cf. Gk.: parresia (“boldness in speaking out”). them throughout the world, so is he concerned with disgrace of the wicked to publicize them throughout the world.¹⁷Tanh., Numb. 8:2. Phinehas was due praise. About him is stated (in Prov. 10:7): THE REMEMBRANCE OF A RIGHTEOUS ONE IS FOR A BLESSING. Zimri was due disrepute. (Ibid., cont.:) BUT THE NAME OF THE WICKED SHALL ROT.

(Fol. 37) We are taught in a Baraitha, Rabbi said: (Deu. 32, 3) When I call on the name of the Lord, ascribe ye greatness unto our God. Thus said Moses to Israel: "When I mention the name of the Holy One, praised be He! ye shall add greatness to our God." Chananiah, the son of R. Joshua's brother, said: "From the following (Prov. 10, 7), The memory of the just is blessed. Moses thus said to Israel, 'When I mention the memory of the righteous [ruler] of the Worlds, give ye blessings.' "

MISHNAH: And the following were mentioned to their disgrace; those of the house of Garmu, who were unwilling to teach the art of making the show-bread; those of the house of Abtinas, who did not want to teach the art of preparing the incense; Hugras b. Levi, who knew a chapter in music which he was unwuilling to instruct others in; Ben Kamtzar did not want to teach the art of writing. Of the first [who gave excusses] it is said (Prov. 10, 10, 7) The memory of the just is blessed; but of the rest it is said (Ib.) But the name of the wicked shall rot.

Our Rabbis have been taught: Ben Kamtzar did not want to teach the art of writing. It was said of him that he would take four quills between his (five) fingers, and when he had to write a word of four letters, he wrote it at once. When they inquired of him: "Why dost thou not teach it to others?" although all the preceding gave an excuse, he found no excuse whatsoever. Therefore of the former it is said: The memory of the just is blessed; but of Ben Kamtzar and his associates, it is said: The name of the wicked shall rot. What is meant by the name of wicked shall rot [how can a name rot?]? R. Elazar said: "Rottenness shall enter their name, for none will name their children after them."

R. Elazar said: "The righteous is blessed through his own deeds, as it is written (Pr. 10, 7) The memory of the just is to be blessed, but the name of the wicked is cursed; even through his associates, as it is written (Ib.) And the name of the wicked shall rot. R. Hamnuna said to one of the scholars who arranged the Agada for him: "Whence do we learn the saying of the Rabbis: 'The name of the just is blessed?'" He replied: "Why this is the passage (Pr. 10, 7) The memory of the just is blessed." "Whence do we learn the same from the Pentateuch? (Gen. 18, 17) And the Lord said. Shall I hide from Abraham what I am about to do? And the next verse reads: Abraham shall surely become a great nation." "And where is the passage in the Pentateuch whence we learn that the name of the wicked shall rot?" "It is written," said he, "(Ib. 13, 12) And [Lot] pitched his tents close to Sodom. And immediately after this is written. The men of Sodom were wicked and sinners." R. Elazar said further: "From the blessings awarded to the righteous, one can infer what curses are bestowed on the wicked; and from the curses given to the wicked, one can infer thy blessings reserved for the righteous. From the blessings awarded to the righteous, one can infer what curses are bestowed on the wicked; as it is written (Ib. 18, 19) For I know him, that he will command, etc. And the Lord said, Because the cry against Sodom and Gamorrah is great. And from the curses given to the wicked the blessings reserved for the righteous can be inferred, as it is written (Ib. 13, 13) The men of Sodom were wicked and sinners, etc. And the Lord said unto Abram, after that Lot was separated from him, etc."

R. Chiya b. Abba, in the name of R. Jochanan, said: "A righteous man does not depart from the world, till another righteous man like him has been born, as it is said (Ecc. 1, 5) The sun rises, the sun goes down; i.e., before the sum of Eli had been extinguished, the sun of Samuel of Ramah already shone." Again said R. Chiya b. Abba, in the name of R. Jochanan: "The Holy One, praised be He! perceived that the righteous men were few, so He planted them in every generation, as it is said (I Sam. 2, 8) For the Lord's are the pillars of the earth, on which He hath set the world." Again said R. Chiya b. Abba, in the name of R. Jochanan: "Even through the merits of one righteous man, the world can exist, as it is said (Prov. 10, 25) The righteous is the foundation of the world." R. Chiya b. Abba said on his own authority: "We infer it from the following passage (I Sam. 2, 9) He ever guardeth the feet of His pious one." But the Khasidav (pious ones) are spoken of in the plural?" R. Nachman remarked: "It is nevertheless spelled in the singular." R. Chiya b. Abba said further, in the name of R. Jochanan: "When a man has lived the greater part of his life without having sinned, he will sin no more, for it is said (Ib.) He ever guardeth the feet [the end] of His pious ones." At the school of R. Shila it was said: "When a man has had occasion to commit a sin once and twice, and he escapes committing it, he will be guarded thereafter from sinning, as it is said (Ib.) He ever guardeth the feet of His pious ones."

(Numb. 13:2:) “Send men for yourself.”⁸The midrash here understands the verse in this more literal sense. This text is related (to Prov. 10:26), “Like vinegar to the teeth and like smoke to the eyes, so is the lazy person to those who send him.” The spies were mighty ones, in that they spoke evil speech against the land, as stated (in Jer. 9:2), “For they have bent their tongues as a bow of falsehood, [and it is not for truth that they have grown mighty in the land.]” To what is the matter comparable?⁹Numb. R. 16:4. To a wealthy man who had a vineyard. Whenever he saw that the wine was good, he would say to his tenants, “Put it in my house”; but whenever he saw that it was sour, he would say to his tenants, “Put it in your houses.” So also here. When the Holy One, blessed be He, saw that the elders were worthy, he called them in His own name, as stated (in Numb. 11:16), “Gather me seventy men [from the elders of Israel].” When He saw that the spies were going to sin, he called them by Moses' name, as stated (in Numb. 13:2), “Send men for yourself.” (Numb. 13:2:) “Send men.” This text is related (to Prov. 26:6), “The one who sends a message through a fool is cutting off [his own] feet and drinking violence.” And were the spies fools? And has it not already been stated (in Numb. 13:2) “Send men (anashim).” And in every place that anashim is used, the men are righteous. Where is this shown? For so it says (in Exod. 17:9), “Then Moses said to Joshua, ‘Choose men (anashim) for us.’”¹⁰Numb. R. 16:5. And so it says (in I Sam. 17:12), “and in the days of Saul the man (Jesse) had come to an elderly age among men (anashim).” And so it [also] says (in I Sam. 1:11), “and if you grant your handmaid the seed of men (anashim).” Now you are calling these [spies] fools (as in Prov. 26:6), “The one who sends a message through a fool?” But these were only called fools because they had uttered malicious slander against the land, as stated (in Prov. 10:18), “and the one who utters slander is a fool.” But nevertheless they had [once] been great human beings, although they had made themselves foolish. So it is on account of them that Moses says (in Deut. 32:20), “for they are a perverse generation, children with no loyalty to them.” Thus they were chosen from all of Israel at the command of the Holy One, blessed be He, and at the command of Moses, as stated (in Deut. 1:23), “Now the plan seemed good in My eyes; so I took [twelve men (anashim)] from you, one for each tribe.” From where do you say that they were righteous? See that Moses did not want to send them until he had consulted with the Holy One, blessed be He, over each and every one. When he had said [for each one], “So-and-so from such-and-such tribe,” the Holy One, blessed be He, said to him, “They are acceptable.” Thus it is stated (in Numb. 13:3), “So Moses sent them from the Desert of Paran at the command of the Lord.” Then after that, at the end of forty days, they changed and made all that trouble. So they caused that generation to be afflicted with that punishment, as stated (in Deut. 32:20), “for they are a perverse generation.” Because when they were chosen, [they were] righteous. It is therefore stated (in Numb. 13:2, 16), “Send men for yourself […]. And these are the names of the men (anashim).”

(Numb. 13:2:) “Send men for yourself.”⁸The midrash here understands the verse in this more literal sense. This text is related (to Prov. 10:26), “Like vinegar to the teeth and like smoke to the eyes, so is the lazy person to those who send him.” The spies were mighty ones, in that they spoke evil speech against the land, as stated (in Jer. 9:2), “For they have bent their tongues as a bow of falsehood, [and it is not for truth that they have grown mighty in the land.]” To what is the matter comparable?⁹Numb. R. 16:4. To a wealthy man who had a vineyard. Whenever he saw that the wine was good, he would say to his tenants, “Put it in my house”; but whenever he saw that it was sour, he would say to his tenants, “Put it in your houses.” So also here. When the Holy One, blessed be He, saw that the elders were worthy, he called them in His own name, as stated (in Numb. 11:16), “Gather me seventy men [from the elders of Israel].” When He saw that the spies were going to sin, he called them by Moses' name, as stated (in Numb. 13:2), “Send men for yourself.” (Numb. 13:2:) “Send men.” This text is related (to Prov. 26:6), “The one who sends a message through a fool is cutting off [his own] feet and drinking violence.” And were the spies fools? And has it not already been stated (in Numb. 13:2) “Send men (anashim).” And in every place that anashim is used, the men are righteous. Where is this shown? For so it says (in Exod. 17:9), “Then Moses said to Joshua, ‘Choose men (anashim) for us.’”¹⁰Numb. R. 16:5. And so it says (in I Sam. 17:12), “and in the days of Saul the man (Jesse) had come to an elderly age among men (anashim).” And so it [also] says (in I Sam. 1:11), “and if you grant your handmaid the seed of men (anashim).” Now you are calling these [spies] fools (as in Prov. 26:6), “The one who sends a message through a fool?” But these were only called fools because they had uttered malicious slander against the land, as stated (in Prov. 10:18), “and the one who utters slander is a fool.” But nevertheless they had [once] been great human beings, although they had made themselves foolish. So it is on account of them that Moses says (in Deut. 32:20), “for they are a perverse generation, children with no loyalty to them.” Thus they were chosen from all of Israel at the command of the Holy One, blessed be He, and at the command of Moses, as stated (in Deut. 1:23), “Now the plan seemed good in My eyes; so I took [twelve men (anashim)] from you, one for each tribe.” From where do you say that they were righteous? See that Moses did not want to send them until he had consulted with the Holy One, blessed be He, over each and every one. When he had said [for each one], “So-and-so from such-and-such tribe,” the Holy One, blessed be He, said to him, “They are acceptable.” Thus it is stated (in Numb. 13:3), “So Moses sent them from the Desert of Paran at the command of the Lord.” Then after that, at the end of forty days, they changed and made all that trouble. So they caused that generation to be afflicted with that punishment, as stated (in Deut. 32:20), “for they are a perverse generation.” Because when they were chosen, [they were] righteous. It is therefore stated (in Numb. 13:2, 16), “Send men for yourself […]. And these are the names of the men (anashim).”

(Numb. 13:2:) YOU YOURSELF SEND MEN FOR YOURSELF.⁸The midrash here understands the verse in this more literal sense. This text is related (to Prov. 10:26): LIKE VINEGAR TO THE TEETH AND LIKE SMOKE TO THE EYES, SO IS THE LAZY PERSON TO THOSE WHO SEND HIM. The spies were known to have spoken blasphemy against the land, as stated (in Jer. 9:2): FOR THEY HAVE BENT THEIR TONGUES AS A BOW OF FALSEHOOD, AND IT IS NOT FOR TRUTH THAT THEY HAVE GROWN MIGHTY IN THE LAND. To what is the matter comparable?⁹Tanh., Numb. 4:4; Numb. R. 16:4. To a king who had a vineyard. Whenever he saw that the wine was good, he would say to his tenants: Put it in my house; but whenever he saw that it was sour, he would say to his tenants: Put it in your houses. So also here. When the Holy One saw that the elders were worthy, he called them in his own name, as stated (in Numb. 11:16): GATHER ME <SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL>…. When he saw that the spies were going to sin, he called them by Moses' name, as stated (in Numb. 13:2): YOU YOURSELF SEND <MEN>.

(Fol. 28) Our Rabbis were taught: Who were the family of Gonbei-Eli (those who stole the pastle) and Kotzey-Ketzi'oth (figs sockers)? It was said that at one time the [Roman] government decreed that the Israelites should neither bring any wood for the altar nor the first fruit-offerings to Jerusalem, and guards were appointed to watch the roads in the same manner as Jeroboam b. Nebat appointed guards to prevent the Israelites from going to Jerusalem on the festivals. What did those shunning sin and the most righteous of that generation do? They would place a basket containing the first fruits at the bottom and cover it with dried fruits. In addition to that they would carry on their shoulder a pastle, and when they reached the guards and were asked whither they were going, they would answer: "We go to make two cakes of pressed figs with the pounder and pestle that we carry on our shoulder." After having safely passed the guards, they would decorate the basket containing the first fruits and bring it into the Temple. We are taught [in addition to this]: The Gonbei-Eli and the Kotze Keizi'oth are similar to those who are called the family of Salmai Hanthuphathi (the ladder of Niteofathi)" Who were the Salmai-Hanthuphathi? Our Rabbis were taught: Once the [Roman] Government decreed that no wood should be brought for the altar and guards were appointed to watch the roads in the same manner as Jeroboam b. Nabat appointed guards to prevent the Israelites from going to Jerusalem on the festivals. What did those shunning sin do? They constructed ladders, which they would carry on their shoulders and when approached by the guards, who asked them whither they were going, they would say, "We go to take down some doves from their dove-cots and here are our ladders." Having safely eluded the guards and arrived at the Temple, they would take the ladders apart and carry in the wood for the Altar. To these men and those similar to them [emulating their example] the following passage may be applied (Pro. 10, 7) The memory of the righteous shall be for a blessing. While on Jeroboam and his similar, the following is applied (Ib.) But the name of the wicked shall rot.

[(Numb. 13:2:) SEND PEOPLE (anashim).]¹⁰Although the context of Numb. 13:2 shows that the anashim were all males, in a wider context anashim refers to both genders. In every place that anashim is used, the people are righteous, [for so it says (in Exod. 17:9): THEN MOSES SAID TO JOSHUA: CHOOSE MEN (anashim) FOR US.]¹¹Tanh., Numb. 4:4, cont.; Numb. R. 16:5. And so it says (in I Sam. 17:12): AND IN THE DAYS OF SAUL THE MAN (Jesse) HAD COME TO AN ELDERLY AGE AMONG HUMANS (anashim). And similarly does Hannah say (in I Sam. 1:11): AND IF YOU GRANT YOUR HANDMAID HUMAN (anashim) OFFSPRING. Now you are calling these <spies> fools (in Prov. 26:6): THE ONE WHO SENDS A MESSAGE THROUGH A FOOL! But these were only called fools because they had uttered malicious slander against the land, as stated (in Prov. 10:18): AND THE ONE WHO UTTERS SLANDER IS A FOOL. But nevertheless they had <once> been great human beings, although they had made themselves foolish. So it is on account of them that Moses says (in Deut. 32:20): FOR THEY ARE A PERVERSE GENERATION…. Thus they were chosen from all of Israel at the command of the Holy One and at the command of Moses, as stated (in Deut. 1:23): NOW THE PLAN SEEMED GOOD IN MY EYES; SO I TOOK <TWELVE MEN (anashim)> FROM YOU, <ONE FOR EACH TRIBE>. {Where is it shown?} [Hence] you <can> say that they were righteous in the eyes of Israel and in the eyes of Moses. In addition Moses did not want to send them until he had consulted with the Holy One over each and every one. [When he had said <for each one>:] So-and-so from [such-and-such tribe], the Holy One said to him: They are acceptable. Thus it is stated (in Numb. 13:3): SO MOSES SENT THEM FROM THE DESERT OF PARAN AT THE COMMAND OF THE LORD; [THEY ALL WERE PEOPLE (anashim) WHO WERE THE HEADS OF THE CHILDREN OF ISRAEL]. Then after that, at the end of forty days, they changed and made all that trouble. So they caused that generation to be afflicted with that punishment, as stated (in Deut. 32:20): FOR THEY ARE A PERVERSE GENERATION. Because when they were chosen, <they were> righteous. [Then they changed.] It is therefore stated (in Numb. 13:2): SEND PEOPLE (anashim).

In the beginning God created (Gen. 1:1). It is written elsewhere in reference to this verse: Blessings are upon the head of the head of the righteous, but the mouth of the wicked concealeth violence (Prov. 10:6). Why did the Holy One, blessed be He, commence the account of the creation of His world with the letter bet rather than with the alef, the first letter of the alphabet? He did so because the alef is the first letter of the word arur (“cursed”), while the bet is the first letter of the word barukh (“blessed”). The Holy One, blessed be He, said: “I will begin the account of the creation of the world with the letter that symbolizes a blessing.” Even though the account of the creation of the world starts with a letter that symbolizes a blessing, mankind angered its Creator. How much angrier would man have made Him if the creation narrative had commenced with the letter that symbolizes a curse!

In the beginning God created (Gen. 1:1). It is written elsewhere in reference to this verse: Blessings are upon the head of the head of the righteous, but the mouth of the wicked concealeth violence (Prov. 10:6). Why did the Holy One, blessed be He, commence the account of the creation of His world with the letter bet rather than with the alef, the first letter of the alphabet? He did so because the alef is the first letter of the word arur (“cursed”), while the bet is the first letter of the word barukh (“blessed”). The Holy One, blessed be He, said: “I will begin the account of the creation of the world with the letter that symbolizes a blessing.” Even though the account of the creation of the world starts with a letter that symbolizes a blessing, mankind angered its Creator. How much angrier would man have made Him if the creation narrative had commenced with the letter that symbolizes a curse!

Another interpretation (of Deut. 29:9 [10]): All of you are responsible for each other. Even though there is <only> one righteous person among you, you all shall survive (literally: stand) through his merit; and not only you, but the whole world in toto, as stated (in Prov. 10:25): BUT A RIGHTEOUS PERSON IS THE FOUNDATION FOR THE WORLD.⁵A more common translation would be: BUT A RIGHTEOUS PERSON IS AN EVERLASTING FOUNDATION. However, when one sins, the whole generation is stricken, and so you find in the case of Achan (in Josh. 22:20): WAS IT NOT ACHAN BEN ZERAH WHO COMMITTED [EMBEZZLEMENT] IN THE PROSCRIPTION (i.e., the herem of Jericho)? YET <DIVINE> WRATH CAME UPON THE WHOLE [CONGREGATION OF] ISRAEL, SINCE HE WAS NOT THE ONLY ONE TO DIE FOR HIS SIN. If when the measure of punishment was small, the <whole> generation was seized, how much the more <will the generation prosper>, when the measure of <divine> favor is great. It is therefore stated (in Deut. 29:9 [10]): EVERY PERSON IN ISRAEL; and not only the great ones who are among us, but (according to vs. 10 [11]) YOUR LITTLE ONES, YOUR WIVES, AND THE ALIEN. It is therefore stated (in Deut. 29:9 [10]): EVERY PERSON. Now flesh and blood shows more mercy over males than over females, but the Holy One is not like that. Rather (according to Ps. 145:9), <THE LORD IS GOOD TO ALL> AND HIS MERCY IS UPON ALL HIS WORKS, upon males and upon females, upon the righteous and upon the wicked, as stated (in Deut. 29:9 [10], cont.): FROM THE ONE WHO CHOPS YOUR WOOD TO THE ONE WHO DRAWS YOUR WATER. R. Isaac ben Tavlay said: <This> teaches that, when the Gibeonites came to [Moses he did not accept them; but when they came to] Joshua, he did accept them.⁶According to Josh. 9:27, Joshua gave these menial tasks to the Gibeonites. Thus it is stated (in Josh. 9:4): AND THEY ALSO ACTED WITH CUNNING. What is the meaning of THEY ALSO? <This> teaches that they had come to Moses, and he had not accepted them.

The Sadducees denied the existence of the hereafter, saying: As the cloud is consumed and vanisheth away, so he that goeth down to the grave shall come up no more (Job 7:9).¹⁸The Sadducees were a Palestinian sect presumably named after Zadok, the high priest during the reigns of David and Solomon. Hence the Holy One, blessed be He, proclaimed: And the mouth of the wicked concealeth violence (Prov. 10:6).

R. Yudan opened the discussion with the verse: The tongue of the righteous is as choice silver; the heart of the wicked is little worth (Prov. 10:20). The tongue of the righteous is as choice silver alludes to the prophet Iddo. The heart of the wicked is little worth refers to Jeroboam. Scripture states: And behold, there came a man of God out of Judah by the word of the Lord unto Beth-el, and Jeroboam was standing by the altar to offer; and he cried against the altar by the word of the Lord, and said: “O altar, altar” (I Kings 13:1–2). Why is the word altar repeated twice? R. Abba the son of Kahana said: Because there were two altars, one at Bethel and one at Dan. Why did he say: Behold, a son shall be born to the house of David, Josiah by name; and upon thee shall he sacrifice the priests of the high places that offer upon thee, and man’s bones shall be burnt upon thee? (ibid., v. 2)? It does not say in the verse “the bones of Jeroboam” but rather man’s bones. You learn from this that he (the prophet) was respectful toward the government. And it came to pass, when the king heard the saying of the man of God, which he cried against the altar in Beth-el, that Jeroboam put forth his hand from the altar, saying: “Lay hold on him.” And his hand, which he put forth against him, dried up, so that he could not draw it back (ibid., vv. 4–5).

Another comment on The tongue of the righteous is as choice silver (Prov. 10:30). This refers to the Holy One, blessed be He, who chose the tongue of Moses when he told him: When thou takest the sum (to obtain forgiveness). What is written above concerning this very matter? And Aaron shall make atonement upon the horns of it once in the year (Exod. 30:10). After Israel had sinned, the Holy One, blessed be said to Moses: Go, atone for them. Whereupon Moses replied: Did You not say to me once in the year? The Holy One, blessed be He, replied: Go lift up their heads (obtain forgiveness) now. Then Moses said to the Holy One, blessed be He: Master of the Universe, when they do good let them be at rest, but when they are without merit, as though that were possible, let them be forgiven once a year in order that the Day of Atonement may come and atonement be made for them, as it is said: For on that day shall atonement be made for you (Lev. 16:30).

The house of Garmu were experts in preparation of the showbread and its removal from the oven, but they were unwilling to teach it.⁶⁹Due to its unique size and shape, the showbread had to be prepared in a special way, and it took great skill to remove it from the oven without tearing it. It should be noted that bread was at that time generally baked by sticking it onto the inside wall of the oven. The Sages sent and brought craftsmen from Alexandria who were expert in preparation of the showbread, but they were not expert in its removal from the oven. The house of Garmu would ignite the oven toward the outside and [the bread] was removed toward the inside, but these would ignite toward the inside and would bake toward the outside.⁷⁰They would ignite the fire deeper inside the oven and bake the bread toward the front of the oven. Alternatively, they would bake the bread by attaching it to the outside of the oven, which was hot because of the fire on the inside. Some say that it would become moldy. When the matter became known to the Sages, they said: ‘Everything that the Holy One blessed be He did, He did only for His sake,’ as it is stated: “Everything done by the Lord is for His own sake” (Proverbs 16:4), and they restored the house of Garmu to its position.
They sent for them, but they did not want to come until they doubled their wages. They had been receiving twelve maneh each day and they then received twenty-four maneh, in accordance with the statement of Rabbi Meir. Rabbi Yehuda says: They had been receiving twenty-four maneh each day and now forty-eight maneh.⁷¹Some interpret this passage to mean that the sums mentioned were paid per year, on behalf of their preparation of the showbread for the entire year (Rashash, Yoma 38a).
They said to them: ‘Why did you see fit not to teach?’ They said: ‘Our patrilineal house knew that the Temple is destined to be destroyed and perhaps an unworthy person will learn [how to produce the showbread] and will go engage in idol worship with it.’ Regarding this matter, they are commended; moreover, no bread from fine flour was ever found in the possession of their sons and daughters, so Israel would not say that they are sustained by the showbread, to fulfill what is stated: “You shall be vindicated before God and before Israel” (Numbers 32:22), and it says: “you will find grace and good favor in the eyes of God and man” (Proverbs 3:4).
All of them found a response to their words except for the house of Kamtzar, who did not find an answer.⁷²The house of Kamtzar were expert scribes. They were able to grasp four quills in one hand and write the four letters of the name of God at the same time (Yoma 38b). It was considered advantageous for the name of God to be written in this way so as not to be incomplete for even a small amount of time. They said to them: ‘Why did you see fit not to teach?’ They were silent and did not respond with an answer. Because they sought to increase their glory and diminish the glory of the Omnipresent, their glory diminished and the kingdom of Heaven remains in its place. Moreover, they have no descendant or offspring among Israel. Regarding the first ones, it is stated: “The memory of the righteous is for a blessing” (Proverbs 10:7), and regarding these it is stated: “and the name of the wicked will rot” (Proverbs 10:7). From here, ben Azzai said: From your own they will give you,⁷³People will be rewarded or punished in a manner commensurate with their actions. by your name they shall call you, and in your place they shall seat you, and there is no forgetfulness before the Onmipresent. No person touches what is prepared for another. And one reign does not overlap with another even one hairbreadth.

“This, your stature, is likened to a date palm, and your breasts to clusters” (Song of Songs 7:8).
“This, your stature, is likened to a date palm.” Rabbi Ḥonya [said] in the name of Rabbi Dosa bar Tevet: The Holy One blessed be He created two evil inclinations in His world, the inclination of idol worship and the inclination of licentiousness. The inclination of idol worship has already been eradicated, but the inclination of licentiousness exists. The Holy One blessed be He said: ‘Anyone who can overcome the [urge to engage in] licentiousness, I attribute to him credit as though he overcame both of them.’
Rabbi Yehuda said: [This is analogous] to a snake charmer who had snakes. He charmed the large one and left the small one and said: ‘Anyone who can overcome this [small] one, I will ascribe him credit as though he overcame both of them.’ So too, the Holy One blessed be He eradicated the inclination of idol worship and left the one of licentiousness. He said: ‘Anyone who overcomes the inclination of licentiousness, credit is attributed to him as though he overcame both of them.’
When was the inclination of idol worship eradicated? Rabbi Benaya said: [In the days of] Mordekhai and Esther. The Rabbis say: [In the days of] Ḥananya, Mishael, and Azarya. The Rabbis responded to Rabbi Benaya: Was it eradicated by an individual? Rabbi Benaya responded to the Rabbis: Were Mordekhai and Esther individuals? This supports Rabbi Benaya: Rabbi Tanḥuma, Rabbi Meyasha, and Rabbi Yirmeya [said] in the name of Rabbi Shmuel bar Kahana: It is written: “Sackcloth and ashes were arranged for the multitudes” (Esther 4:3); most of that generation was righteous.⁴⁸The fact that many people donned sackcloth and ashes and engaged intensely in prayer indicates that Mordekhai and Esther were not the only righteous individuals.
This supports the Rabbis: Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Shmuel: It is written: “Your survivors will remember Me among the nations where they were taken captive” (Ezekiel 6:9). “Your survivors,” these are Ḥananya, Mishael, and Azarya, who were survivors from the fiery furnace. Among the nations where they settled is not written here, but rather, “among the nations where they were taken captive.” The Holy One blessed be He spoke to Israel: “Ephraim: What do I have to do with idols anymore?” (Hosea 14:9).⁴⁹God tells the prophet that Ephraim, representing Israel, will say this. What do I have to do with the inclination of idol worship? “I have responded [aniti]” (Hosea 14:9); I have subdued myself [uneiti] for His sake. “I will gaze upon him [va’ashurenu]” (Hosea 14:9), did I not recite song [shira] before You? That is to say: It is I who subjugated the inclination of idol worship.⁵⁰In this passage, the midrash reads the verse in Hosea to mean that Israel, referred to as Ephraim, claims to have subjugated itself before God and refrained from idolatry. God responds that it was He who eliminated the inclination for idol worship.
If so, why did Israel’s existence become uncertain during the days of Haman? The Rabbis and Rabbi Shimon ben Yoḥai, the Rabbis say: Because Israel engaged in idol worship. Rabbi Shimon said: Because they ate from the cooked dishes of the gentiles. They said to him: But was it not only the residents of Shushan the capital who partook in the feast? That is what is written: “Upon the completion of those days the king made a banquet for all the people who were present in Shushan the capital” (Esther 1:5). He said to them: But are not all Israel responsible for one another, as it is written: “They will stumble over one another” (Leviticus 26:37), one in the iniquity of his counterpart?
He said to them: If it is according to your opinion, you have brought upon all of Israel liability for elimination, as it is written: “One who sacrifices to gods, [save to the Lord only,] shall be destroyed” (Exodus 22:19). They said to him: Nevertheless, they did not worship it with all their hearts, as it is stated: “For He does not afflict willingly” (Lamentations 3:33).⁵¹Just as they did not worship idols with their hearts, God did not afflict them “willingly [milibo],” or literally, “with His heart” (Yefei Kol). Nevertheless, “and torment the children of men” (Lamentations 3:33); He placed over then an extremely harsh man to subject them to an ordeal, this is Nebuchadnezzar, who arose and made their wound more painful.
Rabbi Berekhya said in the name of Rabbi Levi: In two places, Israel acted with the Holy One blessed be He. At Sinai, they acted with their mouths but did not act with their heart, as it is stated: “But they beguiled Him with their mouth and lied to Him with their tongue…their heart was not steadfast toward Him” (Psalms 78:36–37). In Babylon, they acted with their heart but did not act with their mouth,⁵²When Nebuchadnezzar forced them to bow to his idol, they remained loyal to God in their hearts but not outwardly. as it is stated: “For He does not afflict willingly” (Lamentations 3:33), and nevertheless, “and torment the children of men” (Lamentations 3:33). He placed over them a man, as it is stated: “A man who is an adversary and an enemy. This wicked Haman” (Esther 7:6), and made their wound more painful.
In the opinion of the Rabbis, Israel engaged in idol worship in the days of Nebuchadnezzar. In the opinion of Rabbi Shimon ben Yoḥai, Israel did not engage in idol worship in the days of Nebuchadnezzar. In the opinion of the Rabbis, Israel engaged in idol worship, how so? Nebuchadnezzar set up an idol and designated twenty-three people from each and every nation and twenty-three from amongst Israel.⁵³These individuals were to bow down to the idol at its inaugural ceremony. Three of those designated from Israel were Ḥananya, Mishael, and Azarya, who did not prostrate themselves, but the other twenty did.
In the opinion of Rabbi Shimon, Israel did not engage in idol worship, how so? Nebuchadnezzar set up an idol and designated three people from each and every nation and three from amongst Israel. Ḥananya, Mishael, and Azarya, who were the three from Israel, arose and asserted themselves and did not engage in idol worship. They went to Daniel and said to him: ‘Daniel our master, Nebuchadnezzar set up an idol and designated three people from each and every nation and designated us from amongst Israel. What do you say, shall we prostrate ourselves to it or not?’ He said to them: ‘Behold, the prophet is before you, go to him.’ They immediately went to Ezekiel. They said to him as they said to Daniel: ‘Shall we prostrate ourselves to it or not?’ He said to them: ‘I have already received a tradition from my teacher Isaiah: “Hide for a brief moment until the fury has passed” (Isaiah 26:20).’⁵⁴Ezekiel advised them to go into hiding until they would be able to escape (Matnot Kehuna).
They said to him: ‘Do you want them to say that all the nations prostrate themselves to this idol?’ He said to them: ‘What do you say?’ They said to him: ‘We want to diminish it, in that we will be there and will not prostrate ourselves to it, so that they will say: All the nations prostrate themselves to this idol other than Israel.’ He said to them: ‘If that is your wish, wait for me until I consult the Omnipotent.’ That is what is written: “Men of the elders of Israel came to seek the Lord and they sat before me” (Ezekiel 20:1). Who were they? They were Ḥananya, Mishael, and Azarya. He said before the Holy One blessed be He: ‘Master of the universe, Ḥananya, Mishael, and Azarya request to give their lives for the sanctity of Your name. Will You stand by them or not?’ He said: ‘I will not stand by them.’ That is what is written: “Son of man, speak to the elders of Israel, and say to them…Do you come to seek Me? (Ezekiel 20:3). After you caused Me to destroy My house, to burn My Sanctuary, and to exile My children among the nations; after that you come to seek Me? “As I live, I will not acquiesce to you” (Ezekiel 20:3).
At that moment, Ezekiel wept, lamented, and wailed to himself: ‘Woe to the enemies of Israel,⁵⁵This is a euphemism for Israel itself, employed when referring to difficult events or situations. the remnant of Judah is lost. Only these remain from Judah, as it is stated: “Among them from the children of Judah were Daniel, Ḥananya, Mishael, and Azarya” (Daniel 1:6),⁵⁶These individuals were selected when Nebuchadnezzar asked for youths from the line of the kings of Judah who were handsome, wise, and knowledgeable. Thus, these were the elite of the remnant of Judah. and this is the answer that they receive?’ He was weeping and walking. When he arrived, they said to him: ‘What did the Holy One blessed be He say to you?’ He said to them: ‘I will not stand by you.’ They said to him: ‘Whether He stands or whether He does not stand, we are giving our lives to sanctify His name.’ Know that it is so, for as long as they had not come before Ezekiel, what did they say to Nebuchadnezzar? “We have no need to reply to you in this matter. Behold our God, whom we worship, exists; He is able to deliver us” (Daniel 3:16–17). After they came to Ezekiel and heard the response, they said to Nebuchadnezzar: “But if not, let it be known to you, king” (Daniel 3:18), whether He delivers or whether He does not deliver, “let it be known to you, king, that we will not worship your gods, and we will not prostrate ourselves to the golden image that you have erected” (Daniel 3:18).
When they went out from before Ezekiel, the Holy One blessed be He revealed Himself and said: ‘Ezekiel, what do you think, that I will not stand by them? I will certainly stand by them.’ That is what is written: “So said the Lord God: Concerning this too, I will acquiesce to the house of Israel” (Ezekiel 36:37). ‘But leave them and do not say anything to them. I will leave them to proceed unsuspecting.’ That is what is written: “He who walks innocently will walk securely” (Proverbs 10:9).
What did they do? They went and dispersed themselves among the populace and said, ‘Even if He does not deliver, “let it be known to you…”’⁵⁷They dispersed themselves among the crowd so that everyone would hear them refuse to prostrate themselves. That is why people take oaths and say: ‘To the One who established the world on three pillars.’ Some say that these are Abraham, Isaac, and Jacob, and some say that these are Ḥananya, Mishael, and Azarya.
“This, your stature, is likened to a date palm [tamar]” (Song of Songs 7:8), just as it was decreed that Tamar be burned, yet she was not burned,⁵⁸See Genesis 38:24–26. so too, it was degreed that they be burned yet, they were not burned. Into what was the fire transformed? Rabbi Elazar and Rabbi Shmuel bar Neḥemya, Rabbi Elazar said: It became like a planet. Rabbi Shmuel bar Neḥemya said: It became like the radiance of the heavens.

...The Rabbis say: God finds it hard to decree death upon the righteous. Whence this? For it is said, "Grievous in the sight of the Lord is the death of His saints (Psalms 116:15). And this is the proof. God should have spoken to Moses thus: "Behold you are about to die." God, however, did not speak in this way, but spared him and attached death to the days. Whence this? From what we read about the matter, "Behold, your days approach, to die."

(Gen. 8:1:) THEN GOD REMEMBERED NOAH. This text is related (to Prov. 10:7): THE REMEMBRANCE OF A RIGHTEOUS ONE IS FOR A BLESSING. This is Noah, concerning whom it is written (in Gen. 6:9): A RIGHTEOUS MAN. (Prov. 10:7, cont.:) BUT THE NAME OF THE WICKED SHALL ROT. This is the generation of the flood, which rotted from the world, as stated (in Gen. 7:23): AND HE BLOTTED OUT < ALL LIVING THINGS >. And what is the meaning of HE BLOTTED OUT? Compare what is stated (in Exod. 17:14): FOR I WILL UTTERLY BLOT OUT < THE REMEMBRANCE OF AMALEK >…. Ergo (in Prov. 10:7): BUT THE NAME OF THE WICKED SHALL ROT.

When Rabbi [Yehuda HaNasi] was dying in Tzippori, the residents of Tzippori were saying: ‘Anyone who comes and says that Rabbi died, we will kill him.’ Bar Kappara⁵⁴He was one of Rabbi Yehuda HaNasi’s disciples, and was with him as he died. went to the window and looked outside, and his head was covered and his garments were rent. He said: ‘Our brethren, descendants of Yedaya,⁵⁵Beginning in the Second Temple period, the members of the priestly watch of Yedaya resided in the city of Tzippori. hear me, hear me. Angels and righteous people grasped the Tablets. Angels overcame the righteous, and they snatched the Tablets.’⁵⁶This was his way of saying that Rabbi Yehuda HaNasi’s soul had ascended to heaven. They said to him: ‘Has Rabbi died?’ He said to them: ‘You said so, I did not say so.’ Why did he not say? Because it is written: “One who utters a negative report is a fool” (Proverbs 10:18). They rent their garments until the sound of the rending reached Gufteta, at a distance of three mil. It was read in his regard:⁵⁷Regarding bar Kappara. “The advantage of knowledge is that wisdom [preserves the life of its possessors]” (Ecclesiastes 7:12).
Rabbi Neḥemya [said] in the name of Rabbi Mona: Miraculous acts were performed on that day. It was Friday and all the cities gathered for Rabbi’s eulogy. They stopped his [burial procession to eulogize him] at eighteen synagogues and took him to Beit She’arim,⁵⁸That was Rabbi Yehuda HaNasi’s home. Several years earlier he had taken ill and he moved to Tzippori. and the day lasted until each and every one of the people of Israel reached home and kindled a lamp for himself, roasted a fish for himself, filled a barrel of water for himself, until the last of them did so; [then] the sun set and the rooster crowed.⁵⁹The rooster crowed signifying daybreak, which came just after sunset because sunset had been miraculously delayed for so long. [The people] began to become agitated and said: ‘Alas, we have desecrated Shabbat!’ A Divine Voice called out and said: ‘Anyone who was not indolent in the eulogy of Rabbi is destined for life in the World to Come except for the launderer, who was there, but did not come.⁶⁰He was in the town but did not come to the funeral. When [the launderer] heard [this], he ascended and cast himself from the roof, and he fell and died. A Divine Voice called out and said: Even the launderer is destined for life in the World to Come. Yerushalmi Gittin, Ketubot, and Avoda Zara, all the incidents involving the pious>.

“The king rose in his fury from the wine banquet to the palace garden and Haman stood to plead for his life from Esther the queen, for he saw that the king has resolved to do him harm” (Esther 7:7).
“The king rose in his fury from the wine banquet to the palace garden.” What did the angel Michael do? He began cutting the saplings before him, adding fury to his fury; he returned to the wine banquet and Haman stood up to plead for his life. What did Michael do? He pushed him [Haman] onto Esther, and she was crying ‘My lord, the king, here he is overpowering me before you!’ The king said: “Will he also overpower the queen with me in the house?” (Esther 7:8). Haman heard this statement and his face fell. What did Eliyahu, of blessed memory, do? He appeared as Ḥarvona and said to him [to the king]: ‘My lord the king, “indeed, here is the gibbet that Haman had made for Mordekhai…”’ (Esther 7:9). As Rabbi Pinḥas said: One must say ‘Ḥarvona, of blessed memory.’ And Rav said: One must say ‘cursed is Haman, cursed are his sons, cursed is Zeresh his wife, as it is written: “The name of the wicked will rot”’ (Proverbs 10:7).
The king immediately commanded to hang him on the gibbet that he had prepared for Mordekhai, and about this, Solomon, in his wisdom, said: “A righteous person will be delivered from trouble and the wicked will come in his stead” (Proverbs 11:8). For Haman got up early to hang Mordekhai and was hanged himself on the gibbet that he prepared for Mordekhai, and [the king] gave everything that was Haman’s to Esther the queen, and Esther gave it to Mordekhai. This is what is written: “On that day King Aḥashverosh gave the house of Haman, adversary of the Jews, to Queen Esther…” (Esther 8:1), and it is written: “As for his harvest, the hungry will eat it and take it from shields [tzinim] and the bound [tzamim] will swallow their wealth”¹⁰ The midrash understands this verse idiosyncratically. The word mitzinim, here translated as ‘from shields,’ is usually translated as ‘from thorns’ or ‘from baskets.’ The word tzamim, here translated as ‘the bound,’ is usually translated as ‘the thirsty.’ (Job 5:5). “As for his harvest,” that is Haman. “The hungry will eat it,” that is Mordekhai and Esther. “Take it from shields,” not with a weapon, and not with a shield, but with prayer and supplication, as you say: “His truth is a shield [tzina] and a buckler” (Psalms 91:4). That is prayer, which protects him from trouble like a shield protects a person in battle. By the merit of prayer, which is called a shield, he will take Haman. From where [is it known] that they engaged in prayer? That is what is written: “Sackcloth and ashes were worn by many” (Esther 4:3). What is the use of sackcloth and ashes without prayer? “And the bound will swallow their wealth.” Who overcame Haman’s wealth? Mordekhai and Esther and those bound to them.

Similarly, it is written concerning Jehoshaphat: And when he had taken counsel with the people, he appointed them that should sing unto the Lord, and praise in the beauty of holiness, as they went out before the army, and say: “Give thanks unto the Lord, for His mercy endureth forever” (II Chron. 20:21). What is the difference between this song of praise and others found in the Torah? In all the other songs, For He is good is added, but in this instance For He is good is omitted, since there can be no rejoicing before Him on High over the destruction of the wicked. And since there could be no rejoicing before Him over the destruction of the wicked, surely there could be no joy at the destruction of the righteous, a single one of whom is equal to all the world in His sight. Hence it is said: But the righteous is an everlasting foundation (Prov. 10:25). The ninth song is the Song of Songs of Solomon. The tenth song is the song of the future: A psalm, O sing unto the Lord a new song; for He hath done marvelous things (Ps. 98:1).

“Wisdom is good with inheritance, and more so for viewers of the sun. For in the shadow of wisdom, in the shadow of money; the advantage of knowledge is that wisdom preserves the life of its possessors” (Ecclesiastes 7:11–12).
“Wisdom is good with inheritance” – “wisdom is good” when it is an inheritance. Alternatively, “wisdom is good” when it is accompanied by inheritance, as we learned there in Avot (2:2): Torah study is best with a worldly occupation, etc. Alternatively, “wisdom is good” – the wisdom of Moses is good, as it is stated: “A wise man ascended against the city of the mighty” (Proverbs 21:22);⁷²This is a reference to Moses ascending heavenward to the stronghold of the angels to receive the Torah. “with inheritance” – as he bequeathed the Torah to Israel.
Another matter, “wisdom is good” – this is the wisdom of Betzalel, who bequeathed the Ark to Israel. When Moses said to him: ‘Craft an Ark, vessels, and the Tabernacle,’ Betzalel said to him: ‘Moses our master, does one bring the vessels and position them exposed to the air? Let the Tabernacle be crafted first and the Ark be crafted afterward.’ Moses said to him: ‘Were you, perhaps, sitting in the shadow of God and you knew? First, “they shall craft the Ark” (Exodus 25:10) and then, “the Tabernacle you shall craft” (Exodus 26:1)’ – that is, “wisdom is good with inheritance,” the wisdom of Betzalel is good, “with inheritance,” as he bequeathed the Ark to Israel.
Another matter, the wisdom of Joshua is good “with inheritance,” as he bequeathed the land; “and more so for viewers of the sun.”⁷³This is a reference to the miracle performed for Joshua in which the sun’s orbit was delayed; see Joshua 10:12–13. Alternatively, “wisdom is good” when it is accompanied by the merit of the forefathers. Happy is one for whom the merit of his forefathers stands and illuminates for him.
Rabbi Aḥa [said] in the name of Rabbi Tanḥum: If a person studied, taught, observed, and performed [the Torah’s commandments], and he had the wherewithal to support,⁷⁴He was able to facilitate Torah study or the performance of mitzvot by others. but he did not support, he is in the category of: “Cursed is one who will not uphold the matters of this Torah” (Deuteronomy 27:26). If a person studied, did not teach, did not observe, and did not perform, and he did not have the wherewithal to support, but he [nonetheless] supported, he is in the category of: “Blessed is one who will uphold,” as every “cursed” indicates “blessed.”⁷⁵Although the Torah mentions only the curses for those who sin or fail to perform those mitzvot, by inference, all those who refrain from sin or perform those mitzvot are blessed. Rabbi Huna said: The Holy One blessed be He is destined to provide shade and a canopy⁷⁶The supporters of Torah study will be rewarded and accorded honor together with the Torah scholars. for those who have [performed] mitzvot with those who have [studied] Torah. What is the reason? “For in the shadow of wisdom, in the shadow of money.”
Three hundred nazirites ascended⁷⁷To Jerusalem. to sacrifice nine hundred offerings⁷⁸A nazirite is obligated to bring three offerings at the conclusion of his term as a nazirite: a burnt offering, a sin offering, and a peace offering. However, these nazirites did not have the means to pay for their offerings. during the days of Shimon ben Shetaḥ. For one hundred and fifty [of the nazirites], he found an extenuation,⁷⁹A flaw in their initial vow which enabled him to nullify their vows of naziriteship; they therefore were not obligated to bring the three offerings. and for one hundred and fifty he did not find an extenuation. Shimon ben Shetaḥ went up to King Yannai [and] said to him: ‘Three hundred nazirites ascended and they need to sacrifice nine hundred offerings, but they do not have [the means to purchase] them. You give half from yours and I will give half from mine, and they will go and sacrifice.’ Yannai gave them half [the required sum] and they went and sacrificed. Someone went and spoke slander to King Yannai about Shimon ben Shetaḥ. He said to King Yannai: ‘You should know that everything that they sacrificed was from yours, but Shimon ben Shetaḥ did not give anything from his.’ [King Yannai] heard [this] and became angry at Shimon ben Shetaḥ, and Shimon ben Shetaḥ heard [that King Yannai was angry] and he fled.
Some time later, there were important personages there from the kingdom of Persia, who were sitting at the table of King Yannai. After they ate, they said to Yannai, ‘My lord the king, we recall that there was an elder here who would say words of Torah to us.’ [Yannai] said to Salome, [Shimon ben Shetaḥ’s] sister, [who was] King Yannai’s wife: ‘Send [for him] and bring him.’ She said to him: ‘Give me your word⁸⁰That you will not harm him. and send him your ring⁸¹As a sign of good faith. and he will come.’ He gave her his word and [Shimon ben Shetaḥ] came. When he came, he sat between the king and the queen. [Yannai] said to him: ‘Why did you flee?’ He said to [Yannai]: ‘I heard you were angry at me, and I was afraid of you. I fled so you would not execute me. I fulfilled this verse: “Hide for a brief moment until the wrath has passed”’ (Isaiah 26:20). [Yannai] said to him: ‘Why did you deceive me?’ He said to [Yannai]: ‘God forbid, I did not deceive you; rather, you [gave] from your property and I [gave] from my Torah,⁸²Shimon ben Shetaḥ had used his Torah knowledge to annul the vows of half the nazirites, thus exempting them from bringing their sacrifices. as it is written: “For in the shadow of wisdom, in the shadow of money.”’ [Yannai] said to him: ‘Why did you sit between the king and the queen?’ He said to [Yannai]: ‘It is because it is written in the book of Ben Sira: “Extol it and it will exalt you, and it will seat you between leaders.” [Yannai] said to him: ‘Do you see that I honor you more than anyone?’ He said to [Yannai]: ‘It is not you who honor me, but rather my Torah honors me, as it is written: “Extol it and it will exalt you” (Proverbs 4:8).’ [Yannai] said to them:⁸³To his servants ‘Pour him a cup [of wine] so he can recite Grace after Meals.’ [Shimon ben Shetaḥ] said: ‘What will I recite? Shall I say: Blessed is He from whose [food] Yannai has eaten?’⁸⁴Generally, when three men participate in a meal, Grace after Meals is preceded by zimmun, an introductory section in which one of the lines is: Blessed is He from whose [food] we have eaten. However, in this instance Shimon ben Shetaḥ had not actually eaten. [Yannai said:] ‘You remain in your stubbornness; I have never heard Yannai in the Grace after Meals.’ [Shimon ben Shetaḥ] said: ‘What, then, shall I say: Blessed that we ate? I have not eaten.’ [Yannai] said to them: ‘Bring him [food] so he will eat.’ [After having eaten, Shimon ben Shetaḥ recited the Grace after Meals] and said: ‘From whose [food] we have eaten.’
Rabbi Yoḥanan said: The colleagues of Shimon ben Shetaḥ disagree with him. Rabbi Avin said: Regarding the second.⁸⁵Shimon ben Shetaḥ had not actually eaten bread. His colleagues held that one cannot recite Grace after Meals on behalf of those who ate bread if one did not himself eat bread. Rabbi Yirmeya said: Regarding the first.⁸⁶The nazirites had come from outside of the Land of Israel to sacrifice offerings. His colleagues maintained that it is impossible to complete the period of naziriteship there in ritual purity. They reversed the opinion of Rabbi Yirmeya, as there it is clear for him, while here it requires [resolution].⁸⁷There, regarding the incident with Shimon ben Shetaḥ, it was clearly stated that his colleagues disagreed with him, whereas regarding the laws of Grace after Meals, Rabbi Yirmeya was not sure about the halakha. [Alternatively,] there, it is clear for him, in accordance with the opinion of Rabban Shimon ben Gamliel,⁸⁸It is clear to Rabbi Yirmeya that Rabban Shimon ben Gamliel disagreed with Shimon ben Shetaḥ. while here it requires [resolution], according to the Rabbis,⁸⁹When Rabbi Yirmeya sought clarification, it was about the opinion of the Rabbis. as it is taught in this regard: If one reclined and dipped with them, even though he did not eat with them an olive-bulk of grain, they include him in their zimmun; [this is] the statement of the Rabbis.⁹⁰Rabbi Yirmeya was unsure whether the individual who did not eat grain could be counted for the zimmun, which requires three men, or whether he could even recite the zimmun and Grace after Meals on behalf of the others. Rabbi Yaakov bar Aḥa said in the name of Rabbi Isi: Actually, one does not include him in the zimun unless he eats an olive-bulk of grain. It is taught: Two who ate grain and one who ate something other than grain join together.⁹¹The implication of this phrase is that they may join together for the zimmun but the individual who did not eat grain may not be the one to recite the zimmun and the Grace after Meals. In accordance with whose opinion is this taught? It is in accordance with [the opinion of] Rabban Shimon ben Gamliel.
There were three prominent wealthy leaders in Jerusalem:⁹²This was during the Roman siege on Jerusalem. Ben Tzitzit HaKesat, Nakdimon ben Guryon, and ben Kalba Savua. Each and every one of them was capable of providing for and sustaining the country for ten years. There was [a warrior] there [named] ben-Batiaḥ, the son of Rabbi Yoḥanan ben Zakkai’s sister, who was the official in charge of the storehouses, and the leader of the rebels in Jerusalem. He arose and burned the storehouses. Rabbi Yoḥanan ben Zakkai heard and said: ‘Alas.’ They went and told ben-Batiaḥ that his uncle had said: ‘Alas, alas.’ He sent and had him brought [and] said to him: ‘Why did you say alas?’ [Rabbi Yoḥanan] said to him: ‘I did not say alas [vai], but I said hurrah [vah], for as long as the full storehouses are intact, they will not give their lives to wage war.’ By the difference between vai and vah, Rabbi Yoḥanan was spared. They read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.”
There was an incident involving Rabbi Yoḥanan, who was overcome with bulmus,⁹³This results from great hunger and its symptoms include trembling and a loss of eyesight. and he went to Emmaus. He sat to the east of a fig tree⁹⁴He ate figs from the tree. and was cured. They said to him: ‘From where did you know [that figs could cure you of this condition]?’ He said to them: ‘From David, as it is written: “They gave him a slice of pressed figs”’ (I Samuel 30:12). They read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.”
Rabbi Yosei bar Yasin was traveling on a ship coming from Tarshish. His lad said to him: ‘I need to descend.’⁹⁵He needed to immerse in the sea due to the ritual impurity of a seminal emission. [Rabbi Yosei] said to him: ‘Do not descend into the sea, as the sea is dangerous.’ [The lad] said to him: ‘I must recite shema.’⁹⁶It was prohibited for one who experienced a seminal emission to recite shema or blessings (see Berakhot 20b). He said to [the lad]: ‘Recite it.’ [The lad] said to him: ‘I need to eat.’⁹⁷This involves reciting the blessings over food. He said to [the lad]: ‘Eat.’ When they came to port, he said to [the lad]: It is prohibited for you until you immerse.⁹⁸He permitted reciting shema and reciting the blessings without immersion only at sea, due to the danger. It was read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.”
Rabbi Meir was wanted by the government, and he fled. He passed an Aramean inn and found them sitting and partaking of “that species.”⁹⁹Pig meat. They saw him [and] said: ‘It is him, it is not him.’¹⁰⁰Roman officials saw him but were not absolutely sure it was him. They said: ‘[To see] if it is him, let us invite him [and see] if he comes to eat with us.’ [Rabbi Meir] dipped one of his fingers into the pig’s blood and put a different finger into his mouth; he dipped this one and sucked that one. [The Romans thought he had eaten the pig blood and] said to each other: ‘Were he Rabbi Meir, he would not have done so.’ They let him be, and he fled. It was read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.”
Rabbi [Yehuda HaNasi] was dying in Tzippori, and the residents of Tzippori said: ‘Anyone who comes and says that Rabbi died, we will kill him.’ Bar Kappara¹⁰¹He was one of Rabbi Yehuda HaNasi’s disciples and was with him as he died. went to the window and looked outside, and his head was covered and his garments were rent. He said: ‘Our brethren, descendants of Yedaya,¹⁰²Beginning in the Second Temple period, the members of the priestly watch of Yedaya resided in the city of Tzippori. hear me, hear me. Angels and righteous people grasped the Tablets of the covenant. Angels overcame the righteous, and they snatched the Tablets.’¹⁰³This was his way of saying that Rabbi Yehuda HaNasi’s soul had ascended to heaven. They said to him: ‘Has Rabbi died?’ He said to them: ‘You said so, I did not say so.’ Why did he not say? Because it is written: “One who utters a negative report is a fool” (Proverbs 10:18). They rent their garments until the sound of the rending reached Gufteta, at a distance of three mil. It was read in his regard:¹⁰⁴Regarding bar Kappara. “The advantage of knowledge is that wisdom preserves the life of its possessors.”
Rabbi Neḥemya [said] in the name of Rabbi Mana: Miraculous acts were performed on that day. It was Friday and all the cities gathered for Rabbi’s eulogy. They stopped his [burial procession to eulogize him] at eighteen synagogues, and took him to Beit She’arim,¹⁰⁵That was Rabbi’s home. Several years earlier he had taken ill and he moved to Tzippori. and the day lasted until each and every one of the people of Israel reached home and kindled a lamp for himself, roasted a fish for himself, and filled a barrel of water for himself, until the last of them did so; [then] the sun set and the rooster crowed.¹⁰⁶The rooster crowed signifying daybreak, which came just after sunset because sunset had been miraculously delayed for so long. [The people] began to become agitated and said: ‘Alas, we have desecrated Shabbat!’ A Divine Voice called out and said: ‘Anyone who was not indolent in the eulogy of Rabbi is destined for life in the World to Come except for the launderer, who was there, but did not come.’¹⁰⁷He was in the town but did not come to the funeral. When [the launderer] heard [this], he ascended and cast himself from the roof, and he fell and died. A Divine Voice called out and said: ‘Even the launderer [who was on] the roof is destined for life in the World to Come.’

An idolater asked Rabban Gamliel, "Why was the Holy One, Blessed be He revealed to Moses in the Burning Bush?" Rabban Gamliel replied to him, "If God had been revealed in a carob tree or a fig tree, you would have asked me the same thing, and I could not send you away without an answer. This teaches you that there is no place in the world devoid of the Shekhinah."

What is written about one who takes interest? He that hath given forth upon interest, and hath taken increase; shall he then live? He shall not live (Exod. 18:13). This may be compared to a king who makes his treasures available to a certain individual who later begins to oppress the poor, kill the widows, embarrass the needy, despoil the naked, do violence and theft, indulge in falsehood, and squander the king’s treasures. Similarly, the Holy One, blessed be He, opens His treasure to the wealthy, with all that He possesses in it, as it is said: Mine is the silver, and Mine the gold (Hag. 2:8). Then the rich man begins to loan money on interest. And he starts to taunt the widows and oppress them with interest, to embarrass the poor, and to humiliate the naked who seek charity from him, even though the Holy One, blessed be He, had declared: Whoso mocketh the poor blasphemeth his Maker (Prov. 17:5). If a man’s neighbor is in debt to him for a hundred zuzim, he beats him, strips him, does violence to him, steals from him, and destroys the pledges he entrusted to him. Then the Holy One, blessed be He, says: Woe to thee that spoilest, and thou was not spoiled; and dealest treacherously, and they dealt not treacherously with thee! When thou hast ceased to spoil, thou shalt be spoiled (Isa. 33:1). The Holy One, blessed be He, gave him wealth from His treasure house, which was a treasure house of truth, and he made it into a treasure house of falsehood, as it is said: Ye have plowed wickedness, ye have reaped iniquity, ye have eaten the fruit of lies, for thou didst trust (Hos. 10:13). Hence, when the whirlwind passeth, the wicked is not more (Prov. 10:25). And that is why Solomon proclaimed: Rob not the weak, because he is weak, neither crush the poor in the gate; for the Lord will plead their cause (ibid. 22:22).

(Numb. 20:24, cont.:) “Because you rebelled against My command at the Waters of Meribah....” This text is related (to Prov. 10:3), “The Lord will not let a righteous soul go hungry.” This refers to the first Adam,¹¹⁶Numb. R. 19:18. in that none of the righteous, who stem from him and upon whom has been decreed sentence of death, will pass away until they see the face of the Divine Presence and reprove the first Adam, and say to him, “You have caused us death.” But he will answer them, “I have [only] one sin on my hands; but in your case; is there a single one of you that does not have more than four offenses on his hands?” So where is it shown that the righteous see the face of the Divine Presence? Where it is stated (in Is. 38:11), “I said, ‘I shall not see the Lord, even the Lord in the land of the living [...].’” The righteous shall be punished with death on account of small transgressions, so that the first Adam will not be blamed on their account. Thus it is stated (in Prov. 10:3), “The Lord will not let a righteous soul go hungry.” It is therefore stated (in Numb. 20:24), “because you rebelled.”

“I have spoken with my heart, saying: Behold, I have amassed and added wisdom, beyond all who were before me over Jerusalem; my heart has seen much wisdom and knowledge” (Ecclesiastes 1:16).
“I have spoken with my heart” – the hearts sees, as it is stated: “My heart has seen much.” The heart hears, as it is stated; “Give your servant an understanding [shome’a]¹²⁰Literally, hearing. heart” (I Kings 3:9). The heart speaks, as it is stated: “I have spoken with my heart.” The heart goes, as it is stated: “Didn’t my heart go?” (II Kings 5:26). The heart falls, as it is stated: “Let no man’s heart fall” (I Samuel 17:32). The heart stands, as it is stated: “Will your heart endure [haya’amod]”¹²¹Literally, stand. (Ezekiel 22:14). The heart rejoices, as it is stated: “Therefore, my heart rejoices” (Psalms 16:9). The heart cries out, as it is stated: Their heart cried out to the Lord” (Lamentations 2:18). The heart is consoled, as it is stated: “Speak to the heart of Jerusalem” (Isaiah 40:2).¹²²This verse is preceded by: “Console, console My people, says your God.” The heart grieves, as it is stated: “Your heart shall not be grieved” (Deuteronomy 15:10). The heart hardens, as it is stated: “The Lord hardened Pharaoh’s heart” (Exodus 9:12). The heart softens [mitrakekh], as it is stated: “Let your heart not be faint” (Deuteronomy 20:3). The heart is saddened, as it is stated: “He was saddened in His heart” (Genesis 6:6). The heart fears, as it is stated: “From the fear of your heart” (Deuteronomy 28:67). The heart breaks, as it is stated: “A broken and contrite heart” (Psalms 51:19). The heart becomes conceited, as it is stated: “Your heart will grow haughty” (Deuteronomy 8:14). The heart is recalcitrant, as it is stated: “But this people had a revolting and rebellious heart” (Jeremiah 5:23). The heart fabricates, as it is stated: “The month that he fabricated from his heart” (I Kings 12:33). The heart contemplates,¹²³Matters of stupidity as it is stated: “[I will have peace] though I walk in the stubbornness of my heart” (Deuteronomy 29:18). The heart overflows, as it is stated: “My heart overflows with goodly matter” (Psalms 45:2). The heart calculates [meḥashev], as it is stated: “Many are the thoughts [maḥshavot] in the heart of man” (Proverbs 19:21). The heart desires, as it is stated: “The desire of his heart You have granted him” (Psalms 21:3). The heart deviates, as it is stated: “Let your heart not turn aside to her ways” (Proverbs 7:25). The heart strays, as it is stated: “You shall not follow after your heart…[after which you stray]” (Numbers 15:39). The heart is sustained, as it is stated: “And sustain your heart” (Genesis 18:5). The heart is stolen, as it is stated: “Jacob stole the heart of Laban” (Genesis 31:20). The heart is humbled, as it is stated: “Perhaps then their hearts will be humbled” (Leviticus 26:41). The heart is enticed, as it is stated: “He spoke soothingly¹²⁴Literally, “to the heart.” Shekhem was speaking to Dina and attempting to entice her to marry him. to the young woman” (Genesis 34:3). The heart goes astray, as it is stated: “My heart has gone astray” (Isaiah 21:4). The heart trembles, as it is stated: “For his heart was trembling” (I Samuel 4:13). The heart awakens, as it is stated: “I am asleep but my heart is awake” (Song of Songs 5:2). The heart loves, as it is stated: “You shall love the Lord your God with all your heart” (Deuteronomy 6:5). The heart hates, as it is stated: “Do not hate your brother in your heart” (Leviticus 19:17). The heart envies, as it is stated: “Let your heart not envy…” (Proverbs 23:17). The heart is searched, as it is stated: “I the Lord search the heart…” (Jeremiah 17:10). The heart is rent, as it is stated: “Rend your heart and not your garments” (Joel 2:13). The heart meditates, as it is stated: “The meditation of my heart will be understanding” (Psalms 49:4). The heart is like fire, as it is stated: “My heart will be like fire” (Jeremiah 20:9). The heart is like stone, as it is stated: “I will remove the heart of stone” (Ezekiel 36:26). The heart repents, as it is stated: “Who returned to the Lord with all his heart” (II Kings 23:25). The heart is incensed, as it is stated: “For his heart is incensed” (Deuteronomy 19:6). The heart dies, as it is stated: “His heart died within him” (I Samuel 25:37). The heart melts, as it is stated “The heart of the people melted” (Joshua 7:5). The heart absorbs matters, as it is stated: “These matters that I command you today shall be upon your heart” (Deuteronomy 6:6). The heart absorbs fear, as it is stated: “I will place My fear in their hearts” (Jeremiah 32:40). The heart thanks, as it is stated: “I will thank my Lord with all my heart” (Psalms 111:1). The heart covets, as it is stated: “Do not covet her beauty in your heart” (Proverbs 6:25). The heart is toughened, as it is stated: “And one who toughens his heart” (Proverbs 28:14). The heart becomes merry, as it is stated: “It was when their hearts were merry” (Judges 16:25). The heart deceives, as it is stated: “Deceit is in the heart of those who devise evil” (Proverbs 12:20). The heart speaks from within, as it is stated: “Hannah was speaking in her heart” (I Samuel 1:13). The heart loves a bribe, as it is stated: “Your eyes and your heart [are only on your ill-gotten gain]” (Jeremiah 22:17). The heart writes matters, as it is stated: “Write them on the tablet of your heart” (Proverbs 3:3). The heart devises, as it is stated: “Duplicity is in his heart, he devises evil” (Proverbs 6:14). The heart absorbs mitzvot, as it is stated: “The wise of heart will grasp mitzvot (Proverbs 10:8). The heart acts with malice, as it is stated: “The malice of your heart deceived you” (Obadiah 1:3). The heart arranges, as it is stated: “To a person are the arrangements of the heart” (Proverbs 16:1). The heart glorifies, as it is stated: “Your heart has glorified you” (II Chronicles 25:19). That is, “I have spoken with my heart, saying: Behold, I have amassed…”

4 (Numb. 13:2) “Send men for yourself”:⁵The midrash here understands the verse in this more literal sense. This text is related (to Prov. 10:26), “Like vinegar to the teeth and like smoke to the eyes, so is the lazy person to those who send him.” The spies were notable, in that they spoke evil speech against the land, as stated (in Jer. 9:2), “For they have bent their tongues as a bow of falsehood, [and it is not for truth that they have grown mighty in the land.]” To what is the matter comparable? To a wealthy man who had a vineyard. Whenever he saw that the wine was good, he would say to his tenants, “Put it in my house”; but whenever he saw that it was sour, he would say to his tenants, “Put it in your houses.” So also here. When the Holy One, blessed be He, saw that the elders were worthy, he called them in His own name, as stated (in Numb. 11:16), “Gather me seventy men [from the elders of Israel].” When He saw that the spies were going to sin, he called them by Moses' name, as stated (in Numb. 13:2), “Send men for yourself.”

5 This text is related (to Prov. 26:6), “The one who sends a message through a fool is cutting off [his own] feet and drinking violence.” And were the spies fools? And has it not already been stated (in Numb. 13:2) “Send men (anashim).” And in every place that anashim is used, the men are righteous. Where is this shown? For so it says (in Exod. 17:9), “Then Moses said to Joshua, ‘Choose men (anashim) for us.’” And so it says (in I Sam. 17:12), “and in the days of Saul the man (Jesse) had come to an elderly age among men (anashim).” And so it [also] says (in I Sam. 1:11), “and if you grant your handmaid the seed of men (anashim).” Now you are calling these [spies] fools? But these were only called fools because they had uttered malicious slander against the land, as stated (in Prov. 10:18), “and the one who utters slander is a fool.” But nevertheless they had [once] been great human beings, although they had made themselves foolish. So it is on account of them that Moses says (in Deut. 32:20), “for they are a perverse generation, children with no loyalty to them.” Thus they were chosen from all of Israel at the command of the Holy One, blessed be He, and at the command of Moses, as stated (in Deut. 1:23), “Now the plan seemed good in My eyes; so I took [twelve men (anashim)] from you.” From here [we see] that they were righteous in front of Israel and in front of Moses. And even Moses did not want to send them until he had consulted with the Holy One, blessed be He, over each and every one. When he had said [for each one], “So-and-so from such-and-such tribe,” the Holy One, blessed be He, said to him, “They are acceptable.” Thus it is stated (in Numb. 13:3), “So Moses sent them from the Desert of Paran at the command of the Lord.” Then after that, at the end of forty days, they changed and made all that trouble. So they caused that generation to be afflicted with that punishment, as stated (in Deut. 32:20), “for they are a perverse generation.” Because when they were chosen, [they were] righteous, and then they changed. It is therefore stated (in Numb. 13:2, 16), “Send men for yourself […]. And these are the names of the men (anashim).”

Similarly, the men of the generation of the flood proclaimed: “Come, let us build us a city (Gen. 11:4), so that He may descend to earth and we may ascend to heaven. But if He should not descend, then let us wage war against Him.” The Holy One, blessed be He, did not restrain them, but declared instead: Do whatever ye desire, as it is said: And now nothing will be withholden from them, which they propose to do (ibid., v. 6). He that sitteth in heaven laugheth. The Lord hath them in derision (Ps. 2:4). Had He not permitted them to build the tower, they would have claimed: “If we had built the tower, we would have ascended and waged war against Him.” Therefore, He allowed them to erect the tower. After that, He looked down upon them and scattered them, as is said: Thence did the Lord scatter them (Gen. 11:9). He rebuked them, saying: You declared Lest we be scattered over the entire earth; therefore you shall be scattered over the face of the earth. Hence it is written: The fear of the wicked, it shall come upon them (Prov. 10:24).

(Exodus 13:19) "And Moses took the bones of Joseph with him": This apprises us of the wisdom and saintliness of Moses. All of Israel were occupying themselves with the spoils (of Egypt), and Moses was occupying himself with the mitzvah of the bones of Joseph. Of him it is written (Mishlei 10:8) "The wise of heart will take mitzvoth." And how did Moses know where Joseph was buried? It was said: Serach the daughter of Asher was left of that generation, and she showed Moses the grave of Joseph, saying to him: In that spot did they place him.

18 (Numb. 20:24, cont.) “Because you rebelled against My command”: This text is related (to Prov. 10:3), “The Lord will not let a righteous soul go hungry.” This refers to the first Adam, in that none of the righteous, who stem from him and upon whom has been decreed sentence of death, will pass away until they see the face of the Divine Presence and reprove the first Adam, and say to him, “You have caused us death.” But he will answer them, “I have [only] one sin on my hands; but in your case; is there a single one of you that does not have more than four offenses on his hands?” So where is it shown that the righteous see the face of the Divine Presence? Where it is stated (in Is. 38:11), “I said, ‘I shall not see the Lord, even the Lord in the land of the living [...].’” The righteous shall be punished with death on account of small transgressions, so that the first Adam will not be blamed on their account. Thus it is stated (in Prov. 10:3), “The Lord will not let a righteous soul go hungry.” It is therefore stated (in Numb. 20:24), “because you rebelled against My command.”

3 (Numb. 22:3) “Wayyagor mo'av”:³A traditional translation of these words would be NOW MOAB WAS IN GREAT DREAD, or something similar. What is the meaning of “Wayyagor (rt.: ygr)?” When Israel appeared to the Ammonites, they appeared clothed for peace. But when they appeared to the Moabites they appeared armed [for battle]. Thus it is stated (in Deut. 2:19), “When you draw near the frontier of the Children of Ammon, do not trouble them.” It is written [to imply not to trouble them] with all kinds of trouble; (ibid., cont.) “and do not provoke (rt.: grh) them,” with any kind of provocation. In regard to Moab, however, He said (in Deut. 2:9), “Do not trouble Moab, and do not provoke (rt.: grh) them with war.” Do not make war with them, but whatever you can seize apart from [war], seize. For that reason they appeared armed, and [the Moabites] gathered themselves (rt.: 'gr) to their cities, as stated (in Numb. 22:3), “Now Moab yagor (i.e., gathered).” Wayyagor (rt.: ygr, here understood a form of 'gr) can only be a word for a gathering, just as it says (in Prov. 10:5), “A prudent child gathers (rt.: 'gr) in the summer.” Another interpretation (of Numb. 22:3), “wayyagor”: It is an expression meaning stranger (ger). As they saw themselves as strangers in the world: They said, “They went down to Egypt to sojourn, and they seized it; and they rented houses to [the Egyptians].” It is so stated (in Exod. 3:22), “Each woman shall borrow from her neighbor and the lodger in her house.” Another interpretation (of Numb. 22:3), “wayyagor”: [It is] a word for fear, in that they were afraid, as they saw the whole land in the hands of Israel. As Sihon had come and taken [part of] the land of Moab, as stated (Numb. 21:26), “and he fought against the earlier king of Moab….” And Og had taken all of the land of the Children of Ammon, as stated (Deut. 3:11), “Since only Og was left from the remnant of the Rephaim….” [And] Israel came and took it from both of them; theft that has no iniquity. And [so the Moabites] saw their land in the hand of Israel and they would say, “Did the Holy One, blessed be He, not say (in Deuteronomy 2:9), ‘As I will not give you from its land as an inheritance’; and behold our land is in front of them (already in their possession).” Therefore they were afraid. (Numb. 22:3, cont.) “And Moab had a horror (rt.: qwts) [of the Children of Israel],” because they saw themselves as a [mere] thorns (qwts) over against them.

Moses immediately hearkened to God and went to divide the sea, but the sea refused to comply, exclaiming, "Shall I split at your behest? Am I not greater than you, since I was created on the third day and you on the sixth?" When Moses heard this, he went and informed God, "The sea refuses to part."

The Holy One, Blessed Be He, said to him, “He who keeps the fig tree shall eat its fruit” (Prov. 27:18). Your sons sat idly by and did not study the Torah. Joshua served you faithfully and showed you great honour. It was he who rose early in the morning and remained late at night at your House of Assembly. He used to arrange the benches and spread the mats. Seeing that he has served you with all his might, he is worthy to serve Israel, for he shall not lose his reward.

(Gen. 11:3:) THEN THEY SAID TO ONE ANOTHER: COME, LET US FORM BRICKS. The Holy One caused everything that they made to prosper in their hands in order to laugh at them in the end. Thus it is stated (in Ps. 2:4): THE ONE SITTING IN THE HEAVENS SHALL LAUGH. Now had they not built, they would have said: If we had built the tower, we should¹¹⁰“We should” follows Tanh., Gen. 2:18. The Buber text, which translates, “They would,” lacks the letter (nun). have ascended to the heavens and fought with him.¹¹¹Cf. Sanh. 109a. What did the Holy One do? He made things prosper in their hands to make known that those in the world are nothing. Then after [that] he laughed at them and banished them, as stated (in Gen. 11:8): SO THE LORD DISPERSED THEM OUT OF THERE. [(Gen. 11:4:) THEN THEY SAID: COME, LET US BUILD OURSELVES A CITY AND A TOWER WITH ITS TOP IN THE HEAVENS TO MAKE A NAME FOR OURSELVES.] R. Simeon bar Johay said: They took an idol and put it on top of the tower. [They said:] If the Holy One issues decrees against it, it will be against him and inhibit him. This expression, MAKE A NAME FOR OURSELVES, is nothing but an expression of idolatry. Thus is stated (in Exod. 23:13): YOU SHALL NOT MENTION THE NAME OF OTHER GODS.¹¹²Mekhilta de Rabbi Ishmael, Kaspa 4; see Sanh. 109a; Gen. R. 38:8. The Holy One said to them: You say (in Gen. 11:4, cont.): LEST WE BE DISPERSED. I am dispersing you. Thus it is stated (in vs. 8): SO THE LORD DISPERSED THEM. < This dispersing was > to fulfill what is stated (in Prov. 10:24): WHAT THE WICKED ONE FEARS SHALL COME UPON HIM.

The Holy One said to Abimelech ben Gideon (of Jud. 9): O wicked one, see the honor that Abimelech paid to Abraham! Now you have arisen and killed your brothers, (according to vs. 5): SEVENTY MEN ON ONE STONE. Woe to that man, for thus Solomon has spoken (in Eccl. 10:8): THE ONE WHO DIGS A PIT WILL FALL INTO IT. Accordingly, he also was not killed other than by means of a stone, as stated (in vs. 53): THEN A CERTAIN WOMAN CAST A MILLSTONE < UPON ABIMELECH'S HEAD AND BROKE HIS SKULL >. The Holy One said to him: I have written in my Torah (in Prov. 10:27): THE FEAR OF THE LORD INCREASES ONE'S DAYS, BUT THE YEARS OF THE WICKED WILL BE SHORTENED. Now you have killed your brothers. By your life, I am shortening the years of that man (i.e., Abimelech). He therefore only reigned three years, as stated (in Jud. 9:22): NOW ABIMELECH RULED OVER ISRAEL THREE YEARS.

Hew these two tablets (Exod. 34:1). Scripture states elsewhere: The blessing of the Lord, it maketh rich (Prov. 10:22). This refers to Elisha’s prayer for water, when he said: Thus saith the Lord: Ye shall not see rain, neither shall ye see wind, yet that valley shall be filled with water (II Kings 3:17). What else is written there? And it came to pass in the morning, about the time of making the offering (ibid., v. 20). One who says in the morning also says “the time of the morning offering.” R. Tanhuma said: A rain storm occurred in the south and the water reached (the Temple) at the time the offering was made. Hence, The blessing of the Lord, it maketh rich, and toil addeth nothing thereto (Prov. 10:22). Though they did not experience either the rain or the wind, the valley was filled with water.

A man has three friends || in his lifetime, and they are: his sons and his household, his money, and his good deeds. At the hour of a man's departure from the world he gathers his sons and his household, and he says to them: I beg of you to come and save me from the judgment of this evil death. They answer him, saying to him: Hast thou not heard that there is no one who can prevail over the day of death? and is it not written thus, "None of them can by any means redeem his brother" (Ps. 49:7)? "For the redemption of their soul is costly" (Ps. 49:8). And he has his money fetched, and says to it: I beseech thee, save me from the judgment of this evil death. It answers him, saying: Hast thou not heard, "Riches profit not in the day of wrath" (Prov. 11:4)? He (then) has his good deeds fetched, and he says to them: I beseech you, come and deliver me from the judgment of this evil death. And they answer him and say to him: Before thou goest, verily, we will go in advance of thee, as it is said, "And charity delivereth from death" (ibid.). Does then charity deliver from death? (This refers) to an evil death only. Another Scripture says, "And thy righteousness shall go before thee, the glory of the Lord shall be thy rearward" (Isa. 58:8).

{(Deut. 32:51:) BECAUSE YOU ACTED FAITHLESSLY WITH ME} [(Numb. 20:24, cont.:) BECAUSE YOU REBELLED AGAINST MY COMMAND AT THE WATERS OF MERIBAH. This text is related (to Prov. 10:3): LORD WILL NOT LET A RIGHTEOUS SOUL GO HUNGRY. This refers to the first Adam,¹⁶³Tanh., Numb. 6:16; Numb. R. 19:18. in that none of the righteous, who stem from him and upon whom has been decreed sentence of death, will pass away until they see the face of the Divine Presence. Then they will reprove the first Adam and say to him: You have caused us death; but he will answer them: I have <only> one sin on my hands; but in your case, is there a single one of you that does not have a lot of offenses on his hands? So where is it shown that the righteous see the face of the Divine Presence? Where it is stated (in Is. 38:11): I SAID: I SHALL NOT SEE THE LORD, EVEN THE LORD IN THE LAND OF THE LIVING. The righteous shall be punished with death on account of small transgressions, so that the first Adam will not be blamed on their account. Thus it is stated (in Prov. 10:3): LORD WILL NOT LET A RIGHTEOUS SOUL GO HUNGRY. it is therefore stated (in Numb. 20:24): BECAUSE YOU REBELLED.

R. Shimon b. Yochai says: An analogy: Two brothers are counting money after their father's (death). One exchanges a dinar (for food) and eats it; the other exchanges it and sets (the exchange) aside. The first remains with nothing; the other, after some time, finds himself wealthy. Thus with a Torah scholar: If he learns two or three things a day, two or three chapters a week, two or three sections a month, after some time he finds himself "wealthy." Of such a one it is written (Proverbs 13:11) "… That (treasure) gathered with the hand will increase." And if one says "Today I will study (Torah)"; "Tomorrow I will study"; "Today I will learn (Mishnah)"; "Tomorrow I will learn," in the end he remains with nothing. Of such a one it is written (Ibid. 10:5) "One who sleeps in harvest time is a shameful son," and (Ibid. 20:4) "Because of the (cold of) winter, the sluggard will not plow." And it is written (Ibid. 24:30) "By the field of a lazy man I passed": This is one who acquired a field in the past; "and by the vineyard of a man lacking a heart": This is one who acquired a vineyard (in the past). Since he acquired a field and acquired a vineyard, and did not work in them, whence is it derived that he is bound to be called "lazy"? From "By the field of a lazy man I passed and by the vineyard of a man lacking a heart." Why is he called "lacking a heart"? Because he acquired a field and a vineyard and did not work in them. And whence is it derived that he (such a Torah scholar) is bound to leave (unlearned) two or three things in a section? From (Ibid. 31) "and, behold, it was all grown over with thorns." And whence is it derived that he will seek the opening of a section and not find it? From "nettles had covered (i.e., concealed) its face ('opening')." And it is written further "and its stone wall was broken down." Because it ("its face") is not ready to hand, he sits and rules unclean what is clean, and clean what is unclean, and he breaks down the fences of the sages. What is the punishment of such a one? Solomon came and delineated it through the tradition (kabbalah), (Koheleth 10:8) "and the breaker of a fence will be bitten by a snake." For all who break the fences of the sages are destined to be punished.

"and god said am i hiding from Abraham" r yitzchak opened " the reminder of the righteous shall be blessed and the name of the wicked shall rot" r yitzchak said: anyone who mentions a righteous man and doesn't bless him transgress a positive commandment, what is the reason "the reminder of the righteous shall be blessed". and anyone who mentions the name of the wicked and dosent curse him also transgress a positive commandment, why " the name of the wicked shall rot". r shmuel the son of nachman says the names of the wicked are similar to valuable garments while you use them they last, as soon as you put them down, have you heard somebody called pharo, sisra, sancheriv!! rather abraham, issac, jacob, rubin, shimon. r berchya and r chelbo say in the name of r shmuel the son of nachman and r yonsan, when he got to this verse that was exiled from jeruslam with the exile" he would say nevuchadnetzar crushed bones (curse)" and why didn't he curse him when he read jerimia because all the times that he is mentioned in jerimia he was alive, here he was dead. rav, when he god to humun on purim, he said, cursed is humun and cursed are his sons, to fulfill what it says "and the name of the wicked shall rot". r pinchas said charvona is remembered for good. r shmuel the son of nachman says we find that god mentions the name of the jews and blesses them as it says: the lord who remembers us will bless. r huna in the name of r acha says i only know that god blesses 600,000 Jews, how do we know that god mentions and blesses every individual jew as well? as it says:and god said am i hiding from Abraham what i am going to do, but Abraham will become a great nation, all the verse needed to say was " i heard the screams of sedom and amora for they are great" rather god said: i mentioned a tzadik and i wont bless him!! and abraham will be a great nation.