잠언 10:7의 미드라쉬

(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].”

(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.' "

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."

(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.

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.

(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.

“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.

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.

"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.