잠언 14:39의 미드라쉬

We are taught in a Baraitha: Rabban Jochanan b. Zakkai said to his disciples: "My children, what is the meaning of the passage (Prov. 14, 34) Tzedaka exalteth a people; but the disgrace of nations is sin?" R. Eliezer responded and said: "Tzedakah exalteth a people, refers to Israel, as it is written (II Sam. 7, 23) And who is like Thy people, like Israel, the only nation on the earth; but the disgrace of nations is sin; i.e., all the tzedakah and kindness of the nations, if they indulge in them only for the purpose of becoming great or gaining a good name, is a sin for them, as it is said (Ezra 6, 10) That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king and of his sons." R. Joshua responded and said: "Tzedaka exalteth a people, refers to Israel; but the disgrace of the nation is sin; i.e., all the tzedaka and kindness of the nations is sin, for they do so in order that their kingdom shall endure for a long time, as it is said (Dan. 4, 24) Therefore, O king, let my council be agreeable unto thee, and atone for thy sins by … perhaps thy prosperity may (thereby) endure long." Rabban Gamaliel responded and said: "Tzedaka exalteth a people, refers to Israel; but the disgrace of nations is sin; i.e., all the tzedaka and kindness of the nations is sin for the nations, because if they do, it is solely to boast of it to other nations. And whoever boasts of himself falls into Gehenna, as it is said (Prov. 21, 24) The presumptuous and proud, scorner is his name, who dealeth in the (ebra) wrath of presumption. Ebra (wrath) refers to Gehenna, for it is said (Zeph. 1, 15) A day of ehra (wrath) is that day." "For the right interpretation of this verse," remarked Rabban Gamaliel, "we are still in need of the Modite; for R. Eliezer the Modite, interpreted it thus: 'Tzedaka exalteth a people, refers to Israel; but the disgrace of nations is sin; i.e., all the tzedaka and kindness of the nation is only for the purpose of insulting Israel, as it is said (Jer. 40, 3) Now the Lord hath brought it ... ... ... because ye have sinned." etc. R. Nechunia b. Hakana, however, responded and said: "Tzedaka and kindness exalteth a nation, refers to Israel; to whom it is a grace as well, but to the nations it is considered a sin-offering." Rabban Jochanan b. Zakkai [the teacher] then rejoined: "It seems to me that Nechunia's interpretation is better than yours and mine." "Than min!" Did he also say something in connection with this? If so, then what is it? As we have been taught in a Baraitha: R. Jochanan b. Zakkai said: "As a sin-offering atones for Israel, so does charity atone for all other nations."

R. Elazar b. Zadok said: "To what are the righteous compared in this world? Unto the tree whose trunk grows on a clean spot, while some of its branches extend over an unclean spot. When those branches are cut off, it is thus found that the entire tree will be on a clean spot. So also is the case with the righteous. The Holy One, praised be He, causes affliction to be brought upon the righteous in this world, so that they should be able to inherit the world to come, as it is said (Job. 8, 7) And thy beginning will have been small; because thy latter end will grow up greatly. And unto what are the wicked compared in this world? Unto a tree whose trunk stands on an unclean spot, while some of its branches extend over a clean spot; in which case, if these branches are cut off the entire tree would stand on an unclean spot. So also does the Holy One, praised be He! extend wealth unto the wicked in this world so that He may drive them into despair and lower them down into the last compartment of Gehenna; as it is said (Pr. 14, 12) There is many a way which seemeth even before a man! but its way leads unto death."

1) (Vayikra 2:2) ("And he shall bring it to the sons of Aaron, the Cohanim, and he [the Cohein] shall take, etc."): (It could have been written "vehevi" ("And he shall bring.") Why "veheviah"? ("And he shall bring it")? That he not bring it by halves. So that if he said: "I vow to bring a meal-offering of two issaron," he should not bring it in two vessels but in one. "to the sons of Aaron" — even if they are very many (i.e., they can apportion the various services among themselves.) And thus is it written (Mishlei 14:28): "In the multitude of the people is the King's glory." "the Cohanim": We are hereby taught that kemitzah (the taking of the fistful) is the mitzvah of the priesthood. (non-Cohanim may not perform it.) (For without the exclusion clause I would reason:) Does it not follow (that kemitzah does not require a Cohein)? viz.: If shechitah, for which "north" was required, a Cohein was not required, kemitzah, for which north was not required, how much more so should a Cohein not be required! — This argument is refuted by melikah, which does not require "north," yet does require a Cohein. — No, this may be true of melikah because it requires the altar, as opposed to kemitzah, which does not require the altar. And since it does not require the altar, it should not require a Cohein. It is, therefore, written: "… the Cohanim, and he (the Cohein) shall take the fistful" — kemitzah is the mitzvah of the priesthood.

Another interpretation (of Lev. 21:1), “Speak unto the priests”: What is written above the matter (in Lev. 20:27)? “When a man or a woman has a ghost or a familiar spirit […].” And afterwards, “Speak unto the priests.” This text is related (to Is. 8:19), “And when they say unto you, ‘Inquire of ghosts and familiar spirits.’”²Lev. R. 6:6. The Holy One, blessed be He, said to Israel, “If they say unto you, ‘Inquire of ghosts, and forsake the God who is in the heavens,’ say to them (ibid. cont.), ‘should not a people inquire of its God?’” Just as Elijah said to Ahaziah (in II Kings 1:3), “Is it for lack of a God in Israel that you are sending to inquire of Baal-Zebub […]?” Why should we forsake the everlasting God? (Jer. 10:10:) “But the Lord is a true God; He is a living God and an everlasting King.” We therefore seek a living God; however, the god[s] of the nations of the world are dead [and (according to Ps. 115:6),] “They have a mouth, but they do not speak; they have eyes but do not see.” [But] about us it is written (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.” We therefore seek a living God. However, [concerning] the god[s] of the nations of the world (according to Ps. 115:6), “Those who make them shall be like them.” What is written after [Is. 8:19], (in vs. 20)? “For instruction (Torah) and for testimony, if they do not speak according to this word, such a one shall have no dawn.”³Similarly in the 1985 JPS translation: FOR ONE WHO SPEAKS THUS THERE SHALL BE NO DAWN. So understood, the clause means that a necromancer will not live to see the dawn. Such a translation fits the immediate context of the midrash. The clause can also mean: SUCH A ONE HAS NO LIGHT, i.e., a necromancer cannot enlighten. This translation better fits the interpretations that follow. R. Johanan and R. Laqish [differed]. R. Johanan said, “The Holy One, blessed be He, said, ‘If they do not speak according to this word to the nations of the world they (sic) have no dawn; I will not shine the dawn upon them.’”⁴See the previous note. [But] R. Laqish says, “It (i.e., the word of a necromancer) shall have no dawn. The ghosts and the familiar spirits do not enlighten (literally, raise up the dawn upon) themselves, since they are [themselves] set in darkness; and all the more does this [principle] hold true for others.” So if you should say, “Of whom shall we inquire?” See, it says (in Deut. 17:9-11), “And you shall come unto the Levitical priests and unto the judge […. You shall act....] According to the Torah which they shall teach you.” (Lev. 20:27:) When a man or a woman has a ghost or a familiar spirit.” What is written after that (in Lev. 21:1)? “Speak unto the priests.” What relation does the one have to the other? It is simply that the Holy One, blessed be He, foresaw that Saul was going to be king over Israel and kill the priests [and] then inquire of a ghost and a familiar spirit. It is so stated (in I Sam. 28:7), “Then Saul said to his servants, ‘Seek me out a woman who controls a ghost.’” Resh Laqish said, “To what is Saul comparable?⁵Lev. R. 26:7; M. Sam. 24. To a king who entered a province and said, ‘All the cocks in this province are to be slaughtered tonight. [When] he wished to depart on his way in the morning, he said, ‘Is there no cock to crow here?’ They said to him, ‘Are you not the one who ordered them to be killed?’ Here also (in I Sam. 28:3) ‘Saul had put away the ghosts and the familiar spirits’; and [now] he went back and said (in vs. 7) ‘Seek me out a woman who controls a ghost.’” (Vs. 8:) “Then Saul disguised himself. What is the meaning of “disguised himself (rt.: hpsh)?” That he had become divested (rt.: hpsh) of the kingship. (Ibid., cont.:) “And he went with two men.” Who were they? Abner and Amasa. The Torah has taught proper protocol, that one does not leave on a journey by oneself; as anyone who leaves on a journey by himself become a slave to slaves. R. Ayyevu said, “Two men acted with proper protocol, Abraham and Saul. [Regarding Abraham it is written (in Gen. 22:3), ‘and he (i.e., Abraham) took with him two of his servants and his son Isaac [...].’ And here (in I Sam. 28:8), ‘and he (Saul) went with two men.’” (Ibid., cont.:) “And they came unto the woman at night.” Was it at night? It is simply that this time was for them as black as night. (Ibid., cont.:) “Then he said, ‘Please divine for me through a ghost […].” She said (in vs. 9) “You know what Saul has done, how he has rooted out the ghosts and the familiar spirits from the land.” He said immediately (in vs. 10), “As the Lord lives, no punishment shall befall you over this matter.” Resh Laqish said, “To what is Saul comparable? To a woman who was situated with her lover and swore by the life of her husband.” (Vs. 11:) “Then the woman said, ‘Whom (Mi) shall I bring up for you?’” One of those who say (as in Exod. 15:11), “Who (Mi) is like You among the powers, O Lord,”⁶Words spoken by Moses, typifying the righteous. The verse is suggested by the mi in Saul’s question. or one of those who say (as in Exod. 5:2:),⁷Words spoken by Pharaoh, typifying the wicked. “Who is the Lord?” He said to her (in I Sam. 28:11, cont.), “Bring up Samuel for me,” the master of the prophets. She did what she did and brought him up. (Vs. 12:) “When the woman saw Samuel, she cried out [with] a loud voice, and the woman spoke [unto Saul, saying], ‘Why have you deceived me? For you are Saul.’” How did she know? Our masters have said, “[A ghost] does not come up for a king as it comes up for a commoner.⁸Gk.: idiotes. For the king its face is up and its feet down, just like everyone [on earth]; but for the commoner its feet are up and its face down.” (Vs. 13:) “Then the king said to her, ‘Do not be afraid; for what do you see?’ And the woman said unto Saul, ‘I saw powers (elohim) coming up from the earth.’” Powers (here in the plural form) implies two. So who were they? Moses and Samuel. When Saul heard this, he was afraid, because he had called one, but two had arisen, as stated, “I saw powers coming up from the earth.” (Vs. 14:) “Then he said to her, ‘What does he look like?’ And she said, ‘An old man is coming up, and he is wrapped in a robe.’” They have said three things about bringing up a [ghost]. 1. The one bringing it up sees it but does not hear its voice. 2. The one asking for it hears its voice but does not see it. 3. Those standing there neither see it nor hear its voice. (Ibid.:) “An old man is coming up, and he is wrapped in a robe.” And elsewhere it says (in I Sam. 2:19), “His mother would make a little robe for him.”⁹Cf. above, Gen. 11:9. It was taught that this was the robe that grew upon him; in it he was buried; in it he rose up. It has been taught in the name of R. Nathan: A garment which goes down to the grave with a person is going to rise on him in the resurrection of the dead.¹⁰yKil. 9:4 (32b). Thus it is stated (in Job 38:14), “It is changed like clay under a seal, and they stand forth as in a garment.” (I Sam. 28:14-15) “Then Saul knew that it was Samuel; so he bowed with his face to the ground and did homage. Samuel said unto Saul, ‘Why have you disturbed me and brought me up? Have you no way to disturb your Creator except through me, in that you have made me an idol.¹¹See Gen. R. 96:5 (6).Did we not teach the following? Just as one exacts punishment from the worshiper, so does one exact punishment from those worshiped.’” Some say, “’Why have you disturbed me?’ [is meaning] that he said to him, ‘I was disturbed lest it be the Day of Judgment, and I was afraid.’” Now here is an argument a fortiori (qal wahomer): For if Samuel, the master of all the prophets, was afraid of the Day of Judgment, how much the more does the rest of humanity [have to fear]? When Rabbi would reach this verse (Amos 4:13), he would cry: “Hate evil and love good, and establish justice in the gate; perhaps the Lord, the God of hosts, will be gracious to the remnant of Joseph.” He said, “So much, and [only] ‘perhaps?’” [Similar is (Zeph. 2:3),] “Seek the Lord, all you humble of the land who have fulfilled His law, seek righteousness, seek humility; perhaps you will find shelter on the day of the Lord’s anger.” R. Haggai said, “[Similarly (in Lamentations 3:29),] ‘Let him put his mouth to the dirt, perhaps there is hope.’” [Similar is the verse (in Lamentations 12:14),] “For God will call every creature to account for everything unknown.” (I Sam. 28:15, cont.:) “And Saul said, ‘I am very distressed […], He (i.e., the Holy One, blessed be He) no longer answers me either through prophets or in dreams….” Why did he not [also] say to him, "[Or] by Urim and Thummim"?¹²According to vs. 6, the Holy One had also failed to answer Saul through this medium. R. Isaac said (Prov. 14:10), “’The heart knows its own bitterness,’ in that he had destroyed Nob, the city of priests.”¹³Lev. R. explains further, that if Saul had brought up the matter of the high priest’s Urim and Thummim, Samuel would have replied that it was he, Saul, who had done away with them by killing the priests at Nob. Samuel said to him, (I Sam. 28:17), “The Lord has done for Himself according to what He spoke through me; for the Lord has torn the kingship out of your hand and given it to your companion, to David.” He said to him, “When you were with us [in the flesh], you said to me (in I Sam. 15:28), ‘and given it to a companion of yours who is better than you’; and now you say, ‘to your companion, to David?’” He said to him. “When I was with you, I was in the world of falsehood, and I was telling you words of falsehood, because I was afraid of you, lest you kill me. Now, however, I am in the world of truth, you will only hear words of truth from me. He did not do this thing to you for no reason. Rather (according to I Sam. 28:18-19), ‘Because you did not hearken to the voice of the Lord and did not carry out his wrath against Amalek…. Moreover, the Lord will deliver Israel along with you into the hand of the Philistines; and tomorrow you and your sons will be with me.’”” With me,” [means] in my section [of heaven]. When he heard this, (according to vs. 20), “Immediately Saul fell full length to the ground, for he was terrified because of Samuel's words.” Abner and Amasa said to him, “What did [Samuel] say to you?” He said to them, “He said to me, ‘Tomorrow you will go down to battle and be victorious. In addition, your sons will be appointed to be great leaders’”. Resh Laqish said, “At that time the Holy One, blessed be He, called the ministering angels. He said to them, ‘Come and see the creature that I have created in My world. By universal custom when one goes to a banquet house, he does not take his children with him for fear of the evil eye; but this one, when he is going down to battle and knows that he will be killed, takes his sons with him and is happy over the divine justice that is striking him.’”¹⁴M. Pss. 7:2. R. Joshua of Sikhnin said in the name of R. Levi, “[This] teaches that the Holy One, blessed be He, showed Moses every generation and its expositors, every generation and its judges, every generation and its kings; and he showed him Saul and his sons falling by the sword.¹⁵Tanna deve Eliyahu Zuta, 6; cf. Sanh. 38b; AZ 5a, according to both of which the expositors and other generational leaders were shown to Adam. He said to him, ‘Master of the world, will the first king to stand over Your children be pierced by the sword?’ He said to him, ‘Moses, [why] are you telling me? Tell the priests whom he killed. [They are the ones] who are denouncing¹⁶Gk.: kategorein. him,’ as stated, ‘And the Lord spoke to Moses, “Speak to the priests.”’” Our masters have taught, “That righteous man (i.e., Saul) was killed for five sins. Thus it is stated (in I Chron. 10:13), ‘So Saul died for his transgression which he committed against the Lord’: Because he had destroyed Nob, the city of priests; Because he had spared Agag; Because he had not hearkened to Samuel, as stated (in I Sam. 10:8), ‘wait seven days …,’ since he did not do so; but (according to I Sam. 13:12), ‘and I forced myself to offer the burnt offering’; (In I Chron. 10:13-14) ‘and also he inquired for counsel through a ghost; And he did not inquire through the Lord.’”

[(Gen. 41:1:) NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS.] This text is related (to Prov. 14:23): IN ALL TOIL THERE IS PROFIT. Our masters have said: Even in the case of cold water, when they make it hot, it becomes a benefit to the body. IN ALL TOIL THERE IS PROFIT.⁴Gen. R. 89:2.

Another interpretation (of Prov. 14:23): IN ALL TOIL THERE IS PROFIT. < The verse > speaks about labors over Torah. Anyone who troubles himself more than his colleague over the Torah shall have benefit and gain. (Ibid., cont.:) BUT TALK FROM THE LIPS < LEADS > ONLY TO A LOSS. Anything restraining one's lips so that he does not labor in the Torah < LEADS > ONLY TO A LOSS. Once upon a time there was a certain student who was outstanding, and his name was R. Eleazar ben Jacob.⁵Cf. Codex Vaticanus Ebr. 34, according to which R. Eleazar ben Jacob was not the student, but the master. He was regularly at his studies. Look at how regular in his studies he was. < But > while he was sweating in the bathhouse, he would stand at his chamber pot and skip his studies. Because he did not grasp < them > with his lips, he became sick and forgot his studies. What caused < this > for him? < It was > because he did not grasp < his studies > with his lips. It is therefore stated (in Prov. 14:23): BUT TALK FROM THE LIPS < LEADS > ONLY TO A LOSS.

Another interpretation (of Prov. 14:23): IN ALL TOIL THERE IS PROFIT. This was Joseph, who suffered in prison and had gain.⁶Gen. R. 89:2; Exod. R. 7:1. NOW (according to Gen. 42:6) JOSEPH WAS THE GOVERNOR. (Prov. 14:23:) BUT TALK FROM THE LIPS < LEADS > ONLY TO A LOSS. Because he had spoken < merely > with his lips and said < to a cupbearer rather than to God > (in Gen. 40:14): BUT KEEP ME IN YOUR REMEMBRANCE, the Holy One said to him: By your life, inasmuch as you spoke improper words with your lips; by your life, you are doing two years more in the prison. Thus it is stated (in Genesis 41:1): NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS.

2) I might think that it is a mitzvah for a Cohein to take the fistful, but that if a non-Cohein does so it is also kasher; it is, therefore, written (Mishlei 14:9): "And the Cohein shall lift from the meal-offering its remembrance" (i.e., the fistful") — to stipulate that if a non-Cohein does so it is pasul.

He said I am the God of your father. This is as it is written, "A fool will believe anything...". "Peti" is the language of seduction (pituy) as it says, "when a man seduces" (yifteh). R. Yehoshua the Kohen b. Nehemiah said, When the Holy Blessed One revealed Himself to Moshe he was a prophetic novice. The Holy Blessed One said, If I reveal Myself to him in a great voice I will frighten him, with a small voice I will sour him on prophecy. What did He do? He revealed Himself to him with the voice of his father. Moshe said, "Here I am! What does father ask?" The Holy Blessed One said, "I am not your father, rather I am the God of your father. I came to you with seduction so that you would not be afraid."

(Lev. 20:27:) WHEN A MAN OR A WOMAN HAS A GHOST OR A FAMILIAR SPIRIT. What is written after that (in Lev. 21:1)? SPEAK UNTO THE PRIESTS. What relation does the one have to the other? It is simply that the Holy One foresaw that Saul was going to be king over Israel and kill the priests; then inquire of a ghost and a familiar spirit. It is so stated (in I Sam. 28:7): THEN SAUL SAID {UNTO} [TO] HIS SERVANTS: SEEK ME OUT A WOMAN WHO CONTROLS A GHOST. Resh Laqish said: To what is Saul comparable?⁷Tanh., Lev. 8:2; Lev. R. 26:7; M. Sam. 24. To a king who entered a province and said: All the cocks in this province are to be slaughtered tonight. < When > he wished to depart on his way, he said: Is there no cock to crow here? They said to him: Did you not order them to be killed? Here also (in I Sam. 28:3) Saul had put away the ghosts and the familiar spirits; so Saul said (in vs. 7) SEEK ME OUT A WOMAN WHO CONTROLS A GHOST < …. > (Vs. 8:) THEN SAUL DISGUISED HIMSELF. What is the meaning of DISGUISED HIMSELF (rt.: HPSh)? That he had become divested (rt.: HPSh) of the kingship. (Ibid., cont.:) AND HE WENT WITH TWO MEN. WHO WERE THEY? Abner and Amasai.⁸The parallels in the traditional Tanh., Lev. 8:2, in Lev. R. 26:7, and in M. Sam. 24 all read, “Abner and Amasa.” Torah has taught proper protocol, that one does not leave on a journey (at night) by oneself; and our father Abraham acted accordingly (in Gen. 22:3): AND HE (i.e., Abraham) TOOK WITH HIM TWO OF HIS SERVANTS {AND HIS SON ISAAC}. And so (in I Sam. 28:8): AND HE (Saul) WENT WITH TWO OF HIS SERVANTS (sic). (Ibid., cont.:) AND THEY CAME UNTO THE WOMAN AT NIGHT. Was it at Night? It is simply that this time was for them as black as night. (Ibid., cont.:) THEN HE SAID: PLEASE DIVINE FOR ME THROUGH A GHOST…. (Vs. 9:) BUT SHE SAID UNTO {SAUL} [HIM]: SEE HERE, YOU KNOW WHAT SAUL HAS DONE, HOW HE HAS ROOTED OUT THE GHOSTS AND THE FAMILIAR {SPIRIT} [SPIRITS] < FROM THE LAND >. Immediately (in vs. 10): SAUL SWORE TO HER BY THE LORD, SAYING: [AS THE LORD LIVES,] NO PUNISHMENT SHALL BEFALL YOU OVER THIS MATTER. Resh Laqish said: To what is Saul comparable? To a woman who was situated with her lover and swore by the life of her husband. (Vs. 11:) THEN THE WOMAN SAID: WHOM (mi) SHALL I BRING UP FOR YOU? One of those who say (as in Exod. 15:11): WHO (mi) IS LIKE YOU < AMONG THE GODS, O LORD >?⁹Words spoken by Moses, typifying the righteous. The verse is suggested by the mi in Saul’s question. or one of those who say (as in Exod. 5:2:)¹⁰Words spoken by Pharaoh, typifying the wicked. WHO IS THE LORD? He said to her (in I Sam. 28:11, cont.:) BRING UP SAMUEL FOR ME. She did what she did and brought him up. (Vs. 12:) WHEN THE WOMAN SAW SAMUEL, SHE CRIED OUT [WITH] A LOUD VOICE, AND < THE WOMAN > SPOKE < UNTO SAUL, SAYING >: WHY HAVE YOU DECEIVED ME? FOR YOU ARE SAUL. How did she know? Our masters have said: < A ghost > does not come up for a king as it comes up for a commoner.¹¹Gk.: idiotes. For the king its face is up and its feet down, just like everyone < on earth >; but for the commoner its feet are up and its face down. (Vs. 13:) THEN THE KING SAID TO HER: [DO NOT BE AFRAID; FOR] WHAT DO YOU SEE? AND THE WOMAN SAID UNTO SAUL: I SEE A GOD COMING UP FROM THE EARTH. COMING UP (here in the plural form) implies two. So who were they? Moses and Samuel. When Saul heard this, he was afraid, because he had called one, but two had arisen. (Vs. 14:) THEN HE SAID TO HER: WHAT DOES HE LOOK LIKE? AND SHE SAID: AN OLD MAN IS COMING UP, AND HE IS WRAPPED IN A ROBE. They have said three things about bringing up a ghost. 1. The one bringing it up sees it but does not hear its voice. 2. The one asking for it hears its voice but does not see it. 3. Those standing there neither see it nor hear its voice. (Ibid.:) AN OLD MAN IS COMING UP, AND HE IS WRAPPED IN A ROBE. And elsewhere it says (in I Sam. 2:19): HIS MOTHER WOULD MAKE A LITTLE ROBE FOR HIM.¹²Cf. above, Gen. 11:9. < This verse > teaches that the robe grew on him. In it he was buried; in it he rose up. It has been taught in the name of R. Nathan: A garment which goes down to the grave with a person is going to rise on him in the resurrection of the dead.¹³yKil. 9:4 (32b). Thus it is stated (in Job 38:14): IT IS CHANGED LIKE CLAY UNDER A SEAL, AND THEY STAND FORTH AS IN A GARMENT. (I Sam. 28:14–15:) THEN SAUL KNEW THAT IT WAS SAMUEL; SO HE BOWED WITH HIS FACE TO THE GROUND AND DID HOMAGE. SAMUEL SAID UNTO SAUL: WHY HAVE YOU DISTURBED ME AND BROUGHT ME UP? Have you no way to disturb your creator except through me, in that you have made me an idol.¹⁴See Gen. R. 96:5 (6). Did we not teach the following? Just as one exacts punishment from the worshiper, so does one exact punishment from those worshiped. Some say: WHY HAVE YOU DISTURBED ME? What he said to him was: I was disturbed lest it be the day of judgment, and I was afraid. Now here is an argument a fortiori (qal wahomer); for if Samuel, [the greatest] of all the prophets, was afraid of the day of judgment, how much the more does the rest of humanity < have to fear >? (Vs. 15, cont.:) AND SAUL SAID {UNTO SAMUEL}: I AM VERY DISTRESSED….¹⁵Other midrashim add other vss., such as Amos 5:15, in this context. Apart from the parallels mentioned above, see Lam. R. 3:29f. (9); Eccl. R. 12:14:1. [HE (i.e., the Holy One) NO LONGER ANSWERS ME EITHER THROUGH PROPHETS OR IN DREAMS.] Why did he not < also > say to him: "< Or > by Urim and Thummim"?¹⁶According to vs. 6, the Holy One had also failed to answer Saul through this medium. R. Isaac said: (Prov. 14:10:) THE HEART KNOWS ITS OWN BITTERNESS, in that he had destroyed Nob, the city of priests.¹⁷Lev. R. explains further, that if Saul had brought up the matter of the high priest’s Urim and Thummim, Samuel would have replied that it was he, Saul, who had done away with them by killing the priests at Nob. Similarly, the parallel in Tanh., Lev. 8:2. (I Sam. 28:17:) MOREOVER, THE LORD HAS DONE TO YOU¹⁸The text here follows a reading that agrees with the Septuagint here rather than the Masoretic Text, which reads: FOR HIMSELF. ACCORDING TO WHAT HE SPOKE THROUGH ME; FOR THE LORD HAS TORN THE KINGSHIP OUT OF YOUR HAND AND GIVEN IT TO DAVID. He said to him: [When you were with us < in the flesh >, you said to me (in I Sam. 15:28): < THE LORD HAS TORN THE KINGSHIP OVER ISRAEL FROM YOU TODAY, > AND GIVEN IT TO A COMPANION OF YOURS WHO IS BETTER THAN YOU. He said to him:] When I was with you in the world of falsehood, I was telling you words of falsehood, because I was afraid of you, lest you kill me. Now, however, I am in the world of truth, you will only hear words of truth from me. He did not do this thing to you for no reason. Rather (according to I Sam. 28:18–19): BECAUSE YOU DID NOT HEARKEN TO THE VOICE OF THE LORD, AND DID NOT CARRY OUT HIS WRATH AGAINST AMALEK [….] MOREOVER, THE LORD WILL DELIVER ISRAEL ALONG WITH YOU INTO THE HAND OF THE PHILISTINES; AND TOMORROW YOU AND YOUR SONS WILL BE WITH ME. WITH ME < means >: In my section < of heaven >. When he heard this, (according to vs. 20): IMMEDIATELY SAUL FELL FULL LENGTH TO THE GROUND, FOR HE WAS TERRIFIED BECAUSE OF SAMUEL'S WORDS. Abner and Amasa said to him: What did Samuel say to you? He said to them: He said to me: Tomorrow you will go down to battle and be victorious. In addition, your sons will be appointed their superiors. Resh Laqish said: At that time the Holy One called the ministering angels. He said to them: Come and see the creature that I have created in my world. By universal custom when one goes to a banquet house, he does not take his children with him for fear of the evil eye; but this one, when he is going down to battle and knows that he will be killed, takes his sons with him, and is happy over the divine justice that is striking him.¹⁹M. Pss. 7:2. R. Joshua of Sikhnin said in the name of R. Levi: < Lev. 21:1: SPEAK UNTO THE PRIESTS. These words > teach that the Holy One showed Moses every generation and its expositors, every generation and its judges, every generation and its kings; and he showed him Saul and his sons falling by the sword.²⁰Tanna deve Eliyahu Zuta, 6; cf. Sanh. 38b; AZ 5a, according to both of which the expositors and other generational leaders were shown to Adam. He said to him: Sovereign of the World, will the first king to stand over your children be pierced by the sword? He said to him: Moses, < why > are you telling me? Tell the priests whom he killed. < They are the ones > who are denouncing²¹Gk.: kategorein. him. Our masters have taught: That righteous man (i.e., Saul) was killed for five sins. Thus it is stated (in I Chron. 10:13): SO SAUL DIED FOR HIS TRANSGRESSION WHICH HE COMMITTED AGAINST THE LORD:

“The king said to the wise men, those knowledgeable about the times, for so was the practice of the king before those learned in custom and law” (Esther 1:13).
Who were they? Rabbi Simon said: This is the tribe of Issachar; that is what is written: “From the children of Issachar, possessors of understanding of the times, to know what Israel should do; [their leaders were two hundred, and all their brethren were at their command]” (I Chronicles 12:33). Rabbi Tanḥuma said: For the [times of] festivals. Rabbi Yosei bar Kotzrat said: For intercalations.¹Determining whether to add a month to the Hebrew calendar in order to keep it synchronized with the solar year. “To know what Israel should do” – that they knew how to cure kiros [lesions]. “Their leaders were two hundred” – these are the two hundred heads of the Sanhedrin that the tribe of Issachar produced. “And all their brethren were at their command” – and everyone agreed that the halakha was in accordance with their opinion as though it were a halakha transmitted to Moses from Sinai.
That wicked one [Aḥashverosh] said to them [his wise men]: ‘Since I decreed that Vashti should enter [the banquet] naked and she did not enter, what is her sentence?’ They said to him: ‘Our master the king, when we were in our homeland, we would consult with the Urim veTumim. Now, we are itinerant,’ and they read this verse before him: “Moav has been tranquil from its youth, and he is settled on his sediments, and was not emptied from vessel to vessel, and into exile he did not go; therefore, his taste has remained in him, and his scent has not dissipated” (Jeremiah 48:11).
“Those close to him [i.e. the relatives for him] were Karshena, Shetar, Admata, Tarshish, Meres, Marsena, and Memukhan, the seven princes of Persia and Media who viewed the face of the king, who were seated first in the kingdom” (Esther 1:14).
He [Aḥashverosh] said to them [the wise men for Issachar]: ‘Are there any of them [the Moabites mentioned in the verse above] here?’ They said to him: ‘Their relatives, that is what is stated: “Those close to him [i.e. the relatives for him] were Karshena, Shetar, Admata, Tarshish, Meres, Marsena, and Memukhan, the seven princes of Persia and…”’ (Esther 1:14).²The midrash does not read verse 13 as the direct continuation of verse 13. Rather, in verse 13, the king turns to the wise men, who are members of the tribe of Issachar according to the midrash. He asks them about people from Moav, and they tell him that the seven wise men listed in verse 14 are all related, and descendants of Moav.
“A righteous person is delivered from trouble, and a wicked one comes in his stead.” (Proverbs 11:8) “A righteous person is delivered from trouble” – that is the tribe of Issachar. “And a wicked one comes in his stead” – these are the seven princes of Persia and Media.
Alternatively: “Those close to him” – it is written: “The mouth of a hypocrite destroys his neighbor, but with knowledge, the just will be delivered” (Proverbs 11:9). “The mouth of a hypocrite destroys his neighbor” – these are the seven princes of Persia and Media; “but with knowledge, the just will be delivered” – that is the role of Issachar.
Alternatively: “Those close to him” – it is written: “A wise man fears and turns away from evil, but the fool becomes enraged and confident” (Proverbs 14:16). “A wise man fears and turns away from evil” – that is the tribe of Issachar; “but the fool becomes enraged and confident” – these are the seven princes of Persia and Media.
Alternatively, “those close to him” – it is written: “The clever one sees evil and hides, but the naive pass and are punished” (Proverbs 22:3). “The clever one sees evil and hides” – that is the tribe of Issachar; “but the naive pass and are punished” – these are the seven princes of Persia and Media.

Abaye was sitting before Rabba; the latter noticed that Abaye was very cheerful. Rabba said to him: "Does not the master agree with the passage (Ps. 2, 11.) Rejoice with treembling?" To which he answered: "I have the Tephilin on." R. Jeremiah was sitting before R. Zeira; the latter seeing that the former was very cheerful, remarked to him, "It is written (Ps. 14, 23.) In all painful labor there is profit." "I have Tephilin on," R. Jeremiah answered.

R. Jonah of Bozrah and the rabbis disagreed concerning the meaning of this verse. The rabbis maintained that it refers to Aaron. Because of the word this (in the preceding verse) he was humbled, as it is said: And I cast it into the fire, and there came out this calf (Exod. 32:24), and because of the word this he was exalted, as is said: This is the offering of Aaron and of his sons (Lev. 6:13). R.Jonah, however, was of the opinion that this verse refers to Israel: With the word this they debased themselves, and with the word this they exalted themselves. With the word this they debased themselves in saying: As for this man Moses (Exod. 32:1), and with the word this they exalted themselves, as it is said: This they shall give (ibid. 30:13). Scripture states elsewhere: Righteousness exalteth a nation; but sin is a reproach to any people (Prov. 14:34). R. Joshua said: Righteousness exalteth a nation, but sin is a reproach to any people is indicated by the fact that when Israel sinned, the nations of the world turned against them and enslaved them.

And Shechem spoke unto his father Hamor, saying: “Get me this damsel to wife” (ibid., v. 4). He (Hamor) went to Jacob and said: Ask me ever so much dowry and gift (ibid., v. 7). And he said: I know that her grandfather Abraham was a prince, but I am also a prince. Jacob replied: He was not called a prince, but an ox, as is said: And Abraham ran to the oxen (ibid. 18:7) and Much grain (can be harvested) through the strength of ox (Prov. 14:4), but you are an ass (hamor), and it is impossible for an ox and an ass to plow together, as it is said: Thou must not plow with an ox and an ass together (Deut. 22:10). The prophet declared: You seek your own misfortune, as is said: The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying: “Give thy daughter to my son to wife”; and there passed by the wild beasts that were in Lebanon, and trod down the thistle (II Kings 14:9).

R. Juda said in the name of Rab: (Jer. 9, 11-12) Who is the wise man that may understand this? And who is he to whom the mouth of the Lord hath spoken, that he may declare it; for what is the land destroyed? (Ib. b) The beginning of the verse was questioned by the sages, but in vain. The continuation of the verse was questioned by the prophets, also without any result, until the Holy One, praised be He, explained it Himself in the succeeding verse. And the Lord said: "Because they forsook my law, which I had set before them." R. Juda said in the name of Rab: "This signifies [that even when they did study the Torah], they did not pronounce the prescribed benediction for it." R. Nachman said: What is the meaning of the following passage (Pr. 14, 33) In the heart of the man of understanding resteth wisdom, but in the bosom of the fools it is made known; i.e, In the heart of the man of understand resteth wisdom, refers to a scholar, the son of a scholar; but [the little which is] in the bosom of fools is made known, refers to a scholar the son of a commoner." Ulla said: "This is what people say: 'A single coin in a bottle cries kish-kish, " (clangs). R. Jeremiah said to R. Zera: "What is the meaning of the passage (Job. 3, 19) The small with the great is there, and the servant free from his master. Do we not know then that the great and small are there? It must therefore be interpreted thus: He who makes himself little for the purpose of studying the Torah in this world, will become great in the future world; and also he who hires himself for a slave to the Torah in this world, will become a free man in the future world."

Izevel, the daughter of Etba"al king of the Tzidonim and the wife of Achav, at the first time that she was brought before Achav taught him the ways of idol worshippers and because of her he was brought to become an idolater.

(Numb. 16:1:) “And On ben Peleth.” Why was he named On (which means "sorrow")?⁴⁵Numb. R. 18:20; Sanh. 109b-110a. Because he remained in sorrow all his days. (Ibid.:) “Ben Peleth (plt)?” The son of (ben) one for whom miracles (pl'wt) have been performed. Rav said, “On ben Peleth had his wife save him; for she said to him, ‘What has this dispute to do with you? If Aaron is the high priest, you are a disciple; if Korah is high priest, you are [still] a disciple].’ He said to her, ‘I know that the whole community is holy, since it is written in Numb. 16:3), “for all the congregation are holy.”’ What did she do? She gave him wine to drink, got him drunk, and had him lie down in her bed. Then she sat down at the entrance [of the house] and let down her hair.⁴⁶It was immodest to look at a married woman’s loosened hair. Everyone who came for her husband On saw her and returned. In the meanwhile they were swallowed up.” It is this which is written (in Prov. 14:1), “The wisdom of women builds its house,” this refers to the wife of On; “but folly tears it down with its own hands,” this refers to the wife of Korah.⁴⁷Sanh. 110a describes how she joined her husband in his rebellion. (Numb. 16:2:) “And they rose up against Moses, [together with men from the Children of Israel], two hundred and fifty princes of the congregation,” the special ones of the congregations; “chosen by the assembly (moed),” because they knew how to intercalate years⁴⁸I.e., add an extra month in order to keep the lunar year in line with the solar year. and fix new moons (which determine the date of the festival (moed);⁴⁹R. 18:20, cont.; Sanh. 110a. “men of renown,” in that they had a name throughout the whole [world]. (Numb. 16:4:) “When Moses heard this, he fell on his face.” What news did he hear? That they suspected him of [adultery with] a married woman. Thus it is stated (in Ps. 106:16), “And they were jealous (rt.: qn')⁵⁰Cf. Numb.5:14 where this word is used to denote suspicion of adultery. of Moses in the camp.” Rav Samuel bar Isaac said that Rav said, “[This] teaches that each and every one suspected (rt.: qn') his wife of adultery with Moses.” Reish Lakish says, “From here we derive that one may not perpetuate a dispute.” Rav says, “Anyone who perpetuates a dispute violates a prohibition. It is so stated (in Numb. 17:5), ‘and he will not be like Korah and his assembly.’” Rav Ashi says, “He is fit to be afflicted with leprosy. It is written here (in Numb. 17:5, cont.), ’by the hand of Moses to him,’ and it is written there (in Exod. 4:6), ‘And the Lord said furthermore to him, “Put now your hand into your bosom.”’” Rav Ḥisda says, “Anyone who disagrees with his teacher is like one who disagrees with the Divine Presence, as it is stated [with regard to Dathan and Abiram] (in Numb. 26:9), ‘when they strove against the Lord.’” R. Ḥama, son of R. Ḥanina, says, “Anyone who initiates a quarrel [meriva] with his teacher is like one who initiates a quarrel with the Divine Presence, as it is stated (in Numb. 20:13), “These are the waters of Meribah, where the Children of Israel quarreled with the Lord.’” R. Ḥanina bar Pappa says, “Anyone who expresses resentment against his teacher for wronging him, it is as though he is expressing resentment against the Divine Presence, as it is stated (Exod. 16:8), ‘your murmurings are not against us, but against the Lord.’” R. Abbahu says, “Anyone who suspects his teacher of wrongdoing, it is as though he suspects the Divine Presence, as it is stated (in Numb. 21:5), ‘And the people spoke against God, and against Moses.’”

(Exod. 19:1:) ON THE THIRD NEW MOON. What is written above on the matter? The parashah about Jethro, in which he taught Moses (in Exod. 18:21): YOU SHALL ALSO SEEK OUT <ABLE MEN> FROM AMONG ALL THE PEOPLE.³²PRK 12:16. And after that (in vs. 27): THEN MOSES SENT HIS < FATHER-IN-LAW > AWAY. And after that (in Exod. 19:1): ON THE THIRD NEW MOON. Solomon said (in Prov. 14:10): THE HEART KNOWS ITS OWN BITTERNESS…, and therefore (according to the rest of the verse) NO OUTSIDER SHALL INTERVENE IN ITS JOY. The Holy One said: My children were enslaved with clay and bricks while Jethro was dwelling quietly within his house. So shall he come to behold the joy of the Torah along with my children? Then after that (in Exod. 19:1): ON THE THIRD NEW MOON. Why so? Moses interpreted <the matter on the principle of > qal wahomer (i.e., a fortiori): If in the case of a single precept, when the Holy One was going to give the precept on Passover, Torah said (in Exod. 12:43): NO FOREIGNER SHALL EAT OF IT; in the case of six hundred and thirteen commandments which he wanted to give to Israel, should Jethro be there to behold them? Therefore (in Exod. 18:27): MOSES SENT HIS <FATHER-IN-LAW> AWAY; and after that (in Exod. 19:1): ON THE THIRD NEW MOON. Why ON THE THIRD NEW MOON, and not on the second new moon, or the seventh new moon, or on another new moon?³³PRK 12:17. Our masters have said: R. Osha'ya said: R. Hiyya the elder taught me: A female proselyte, a female captive, or an emancipated female slave may neither marry nor be betrothed for three new moons.³⁴Yev. 35a (bar); Ket. 37a (bar). So <it was with> Israel. They were called proselytes (gerim), as stated (in Lev. 19:34): FOR YOU WERE STRANGERS (gerim) IN THE LAND OF EGYPT. <They were called> captives, as stated (in Is. 14:2): THEY SHALL TAKE THEIR CAPTORS CAPTIVE. <They were called> emancipated slaves, as stated (in Lev. 26:13): I AM THE LORD YOUR GOD WHO BROUGHT YOU OUT OF THE LAND OF EGYPT TO BE THEIR SLAVES NO MORE…. The Holy One said: I will wait three new moons for them and after that I will give them the Torah.

From what source did Abraham learn the law? R. Simeon the son of Yohai declared: His two kidneys (kelayot) became like two pitchers filled with water, from which the law flowed forth, as it is said: In the night season my kidneys instruct me (Ps. 16:7). R. Levi maintained: He studied the law by himself, as it is said: The dissembler from his heart shall have his fill from his own ways; and a good man shall be satisfied from himself (Prov. 14:14). He taught the law to his sons, as it is said: For I have known him, to the end that he may command his children (Gen. 18:19).

Spies … and the congregation of Korah, etc. (Fol. 109, b) Our Rabbis were taught: The congregation of Korah has no share in the world to come, as it is said (Num. 16) And the earth covered them — in this world, and they disappeared from the midst of the congregation, — in the world to come. So says R. Akiba. R. Juda b. Bathyra says: "They are as a lost thing for which the loser inquires, as it is said (Ps. 119, 176) I have gone erringly astray, like a lost sheep; seek thy servant, for thy commandments have I not forgotten." (Num. 16, 1) And Korah took (vayikach). Resh Lakish said: "He bought a very bad purchase for himself." Korah, i.e., he has made Israel bald-headed; ben Yizhar, i.e., he who made the world hot as in the middle of the day. Ben Kehath, i.e., he who made blunt the teeth of his parents; ben Levi, i.e., he who became a companion to the Gehenna. But why is not also written ben Jacob? R. Samuel b. Isaac said: "Jacob's prayer (Gen. 49, 6) Unto their secret shall my soul not come, refers to the spies; unto their assembly my glory shall not be united, refers to the cougregation of Korah." Dathan and Abiram; i.e., Dathan means who disregarded the law of God; Abiram, who hardened his heart not to repent. On, who sat in the mourning [repented upon his sin and withdrew from Korah]. Peleth, for whom wonders were made; ben Reuben, who [carefuly] observed it and understood [that it was wrong]. Rab said: "On ben Peleth was saved by his wife [from being among the congregation of Korah]. She said to him: 'What is the difference to you? If Moses will be master, you are only a disciple, and you will be in the same position if Korah will be the master.' And to his answer: 'What shall I do, I was with them in consultation, and swore to take part with them?' she said, 'I know that the whole congregation is holy, as it is written (Num. 16, 3) For the whole of the congregation are all of them holy, remain in your house and I will save thee.' She made him drink wine to intoxication, and she made him sleep in the house, and she herself sat outside at the entrance of the house, (Fol. 110) uncovered her head, loosened her hair, and whoever came to his house, to call upon On, when he saw the uncovered head of the woman, returned. Meantime, the congregation was swallowed. On the other hand, the wife of Korah said to him: 'See what Moses did. He proclaimed himself as a king, his brother he made highpriest, the sons of his brother for adjuncts of the high-priests. Heave-offering he commanded to give to the priests, and even from tithes, which are for the Levites, he commands to give again one-tenth to the priest. And not only this, he made of you fools by commanding all the Levites to shave off all their hair, so that you should look like prisoners.' And to his answer: 'He himself also did so,' she said, 'Since all the glory belongs to him, he does not care, etc.' And this is meant by the passage (Pr. 14, 1) The wise among women buildeth her house, — referring to the wife of On ben Peleth. But the foolish pulleth it down with her own hands, — referring to the wife of Korah."

A parable, to what is the matter like? To a man in whom there was an evil spirit. All the deeds which he does, or all the words which he utters, does he speak by his own intention? Does he not act only according to the idea of the evil spirit, which (rules) over him? So (was it with) the serpent. All the deeds which it did, and all the words which it spake, it did not speak except by the intention of Sammael. Concerning him, the Scripture says, "The wicked is thrust down in his evil-doing" (Prov. 14:32).

Fear not, Abraham (Gen. 15:1). Scripture states elsewhere in reference to this verse: Happy is the man that feareth always; but he that hardeneth his heart shall fall into evil (Prov. 28:14). Similarly, it is written: The wise man feareth and turneth from evil, but the fool behaveth overbearingly, and is confident (ibid. 14:16). This verse should be read as: A wise man, who turneth from evil, is fearful.

20 (Numb. 16:1) “And On ben Peleth”: Why was he named On (which means "sorrow")?³⁷Sanh. 109b-110a. Because he remained in sorrow all his days. (Ibid.) “Ben Peleth (plt)?” The son of (ben) one for whom miracles (pl'wt) have been performed. Rav said, “On ben Peleth had his wife save him; for she said to him, ‘What has this dispute to do with you? If Aaron is the high priest, you are a disciple; if Korah is high priest, you are [still] a disciple].’ She said to him, ‘I know that the whole community is holy, since it is written (in Numb. 16:3), “for all the congregation are holy.”’ What did she do? She gave him wine to drink, got him drunk, and had him lie down in her bed. Then she sat down at the entrance [of the house] – her and her daughter – and let down her hair.³⁸It was immodest to look at a married woman’s loosened hair. Everyone who came for her husband On saw her and returned. In the meanwhile they were swallowed up.” It is this which is written (in Prov. 14:1), “The wisdom of women builds its house,” this refers to the wife of On; “but folly tears it down with its own hands,” this refers to the wife of Korah.³⁹Sanh. 110a describes how she joined her husband in his rebellion. (Numb. 16:2) “And they rose up against Moses, […] princes of the congregation,” the special ones of the congregations; “chosen by the assembly (moed),” because they knew how to intercalate years⁴⁰I.e., add an extra month in order to keep the lunar year in line with the solar year. and fix new moons (which determine the date of the festival (moed);⁴¹R. 18:20, cont.; Sanh. 110a. “men of renown,” in that they had a name throughout the whole [world]. (Numb. 16:4) “When Moses heard this, he fell on his face”: What news did he hear? R. Samuel bar Nachmani said that R. Jonathan said, “[This] teaches that they suspected him of [adultery with] a married woman.” Thus it is stated (in Ps. 106:16), “And they were jealous (rt.: qn')⁴²Cf. Numb.5:14 where this word is used to denote suspicion of adultery. of Moses in the camp.” Rav Samuel bar Isaac said that Rav said, “[This] teaches that each and every one suspected (rt.: qn') his wife of adultery with Moses.” Reish Lakish says, “From here we derive that one may not perpetuate a dispute.” Rav says, “Anyone who perpetuates a dispute violates a prohibition. It is so stated (in Numb. 17:5), ‘and he will not be like Korah and his assembly.’” Rav Ashi says, “He is fit to be afflicted with leprosy. It is written here (in Numb. 17:5, cont.), ’by the hand of Moses to him,’ and it is written there (in Exod. 4:6), ‘And the Lord said furthermore to him, “Put now your hand into your bosom.”’” Rav Ḥisda says, “Anyone who disagrees with his teacher is like one who disagrees with the Divine Presence, as it is stated [with regard to Dathan and Abiram] (in Numb. 26:9), ‘when they strove against the Lord.’” R. Jose, son of R. Ḥanina, says, “Anyone who initiates a quarrel [meriva] with his teacher is like one who initiates a quarrel with the Divine Presence, as it is stated (in Numb. 20:13), “These are the waters of Meribah, where the Children of Israel quarreled with the Lord.’” R. Ḥanina says, “Anyone who expresses resentment against his teacher for wronging him, it is as though he is expressing resentment against the Divine Presence, as it is stated (Exod. 16:8), ‘your murmurings are not against us, but against the Lord.’” R. Abbahu says, “Anyone who suspects his teacher of wrongdoing, it is as though he suspects the Divine Presence, as it is stated (in Numb. 21:5), ‘And the people spoke against God, and against Moses[…].’” Rabba expounded that which is written (in Hab. 3:11), “Sun and moon remain on high (zevul)”:⁴³ Sanh. 110a. [This] teaches that the sun and moon ascended to Zebul and said to Him, “Master of the world, if You act justly toward the son of Amram, we shall go forth; but if not, we shall not go forth.” [So they refused to shine,] until He hurled darts at them. He said to them, “For My honor you did not protest,⁴⁴I.e., when people dishonored the Holy One by worshiping the sun and the moon. but for flesh and blood you did protest.” And at the present time until they are hit, they do not come out.⁴⁵The midrash draws of the second half of Hab. 3:11 to show that the Holy One must use arrows and a spear to force the sun and moon to shine. Rabba expounded what is written (in Numb. 16:30), “But if the Lord creates something new, [and the earth opens its mouth]”: Moses said, “Master of the World, if gehinnom is created, all the better; but if not, ‘the Lord creates.’” To what [does the verse refer]? If we say to an actual creation of something, then is it not written (in Eccl. 1:9), “For there is nothing new under the sun.” Rather [it refers] to bringing the opening (into gehinnom) up close (to the surface of the earth where Korah was standing).⁴⁶The midrash sees the swallowing up of Korah and his companions as the first evidence for gehinnom. See Numb. R. 18:20; Sanh. 110a. (Numb. 26:11) “The sons of Korah, however, did not die”: It was taught in the name of our master, “A place was set aside for them in gehinnom.” Rabbah bar bar Hanah said, “One time it happened that I was travelling on the road, when a certain Arab merchant said to me,⁴⁷Similarly BB 74a. ‘Come, I will show you chasms of Korah.’⁴⁸Perhaps the straits of Scylla and Charybdis. So Jastrow, s.v., beli‘e. I went and saw two fissures out of which was coming smoke. He took a ball of clipped wool, steeped it in water, placed it on a spearhead, [and raised it] over them; it burned and fell. Then he said to me, ‘Listen, what do you hear?’ I heard them saying, ‘Moses and his Torah represent truth, but they (i.e., Korah and his community) are liars.’ He said to me, Every thirty days gehinnom returns them to here, like meat in a pot, and they say, “Moses and his Torah are true.”’” But in the future to come the Holy One, blessed be He, is going to take them out [of gehinnom]. Moreover, it is with reference to them that Hannah said (in I Sam. 2:6), “The Lord brings death and gives life; he brings down to Sheol and raises up.”⁴⁹The Midrash finds an indication that the life and raising up here refer to life in the world to come, since they follow death and the descent into Sheol. Cf. Gen. R. 98:4; TSanh. 13:3; see ySanh. 10:1 (28a); 10:4 (29c).

[(Gen. 15:1:) FEAR NOT, ABRAM.] This text is related (to Prov. 28:14): BLESSED IS THE ONE WHO IS ALWAYS AFRAID, BUT THE ONE WHO HARDENS HIS HEART WILL FALL INTO EVIL.⁸⁷Tanh., Gen. 3:15. It is also written (in Prov. 14:16): A WISE PERSON FEARS AND TURNS AWAY FROM EVIL.⁸⁸Cf. Gen. R. 44:2. Who is he? This is Abraham. And of what was he afraid? Of Shem, whose sons he killed, Chedorlaomer king of Elam and his three sons. Thus it is stated (in Gen. 10:22): THE SONS OF SHEM: ELAM, ASSHUR, ARPACHSHAD, LUD, AND ARAM. So he was afraid, saying: I have killed the children of a saint, and now he will curse me so that I die. What did he do? He went out to meet him there in order to mollify him. It is so stated (in Gen. 14:18): AND MELCHIZEDEK KING OF SALEM < … >. The Holy One said: By your life I will not curse you but bless you. Thus it is stated (in the next verse): THEN HE BLESSED HIM, AND SAID: BLESSED BE ABRAM…. He said to him: Because you have killed my sons, I am blessing you. Thus it is stated (in vs. 20): AND BLESSED BE GOD MOST HIGH, WHO HAS DELIVERED YOUR ENEMIES INTO YOUR HAND…. What is the meaning of WHO HAS DELIVERED (MGN) YOUR ENEMIES? The Holy One made a charm (MNGN')⁸⁹The Buber text here has MGYNH, but the word should probably be read as MNGN’ (Gk.: magganon) in agreement with the traditional Tanhuma and Codex Vaticanus Ebr. 44. For another variation (MGNH), see Codex Vaticanus 34. See also Gen. R. 44:4. and overthrew them before you. So taking dust, our father Abraham scattered it over them, and it became arrows and bows.⁹⁰Sanh. 108b; Gen. R. 43:3; M. Pss. 110:2. Then taking straw, he scattered it over them, and it became swords and spears. Thus it is stated (in Is. 41:2): WHO HAS AROUSED RIGHTEOUSNESS FROM THE EAST?… [HE RENDERS HIS SWORD LIKE DUST, HIS BOW LIKE DRIVEN CHAFF.] This refers to Abraham, of whom it is next stated (in vs. 3): HE PURSUES THEM AND PASSES ON IN PEACE. Thus it says (in Gen. 14:20): WHO HAS DELIVERED YOUR ENEMIES INTO YOUR HAND…. The Holy One said: Are you < still > afraid after these things? (Gen. 15:1:) FEAR NOT, ABRAM. It is therefore stated (in Prov. 28:14): BLESSED IS THE ONE WHO IS ALWAYS AFRAID.

R. Mari said: "In the future, the bodies of the righteous will turn to dust, for it is written (Ib.) Where the dust will return to the earth as it was." There were grave-diggers who dug in the earth belonging to R. Nachman and were rebuked by R. Achai b. Yashia [whose grave the diggers molested.] They came and said to R. Nachman: "We were rebuked by a man." R. Nachman went there and asked him: "Who are you, master?" He responded: "I am Achai b. Yashia." "Has not R. Mari said that, "In the future, the bodies of the righteous will return unto dust?'" said R. Nachman [and why therefore, is your body preserved]. "Who is Mari? I know him not," said the dead one. "But," again said R. Nachman, "this is the passage, When the dust will return to the earth as it was." The dead responded: "He who read with thee Ecclesiastes did not, however, read with thee Proverbs, where it is written (14, 30.) But jealousy is the rotlenness of the bones, which means that [only] he who has jealousy in his heart, his bones shall rot after death." Thereupon R. Nachman tried to feel [the substance of the dead body] and he found it to be a real substance. R. Nachman then said to him: "Let the master arise and go to his home." The dead responded, saying: "Thou showest that thou hast not even read the Prophets, for it is written (Ez. 37, 13.) And ye shall know that I am the Lord, when I open your graves, and when I cause you to come up out of your graves, O my people," "But," said R. Nachman, "it is written (Gen. 3, 19.) For dust thou art, and unto dust shalt thou return." Whereupon the dead explained to him, saying: "This is meant for one hour before the arrival of the final resurrection of the dead [that all dead will return to clay]."

(Numb. 16:1:) AND ON BEN PELETH. Why was he named On (which means "sorrow")?⁵³Tanh., Numb. 5:10; Numb. R. 18:20; Sanh. 109b-110a. Because he remained in sorrow all his days. (Ibid.:) BEN PELETH (PLT)? The son of (ben) one for whom miracles (PL'WT) have been performed. Rav said: On ben Peleth had his wife save him; for she said to him: What has this dispute to do with you? If Aaron is the High priest, you are a disciple; [if Korah is high priest, you are <still> a disciple]. He said to her: I know that the whole community is holy, since it is written in Numb. 16:3): FOR ALL THE CONGREGATION ARE HOLY. What did she do? She gave him wine to drink, got him drunk, and had him lie down in her bed. Then she sat down at the entrance [of the house] and let down her hair.⁵⁴It was immodest to look at a married woman’s loosened hair. Everyone who came for her husband On saw her and returned. In the meanwhile they were swallowed up. It is this which is written (in Prov. 14:1): THE WISDOM OF WOMEN BUILDS ITS HOUSE. This refers to the wife of On. (Ibid., cont.:) BUT FOLLY TEARS IT DOWN WITH ITS OWN HANDS. This refers to the wife of Korah.⁵⁵Sanh. 110a describes how she joined her husband in his rebellion.

And Devorah, was a prophetess. What was she like, that she prophesied about Israel and judged them? Wasn't Pinchas ben Eleazar alive then? I bring Heaven and Earth to bear witness that the Divine Spirit may rest upon a gentile and a Jew, a man and a woman, a slave and a maid—all depends on the deeds of that particular person. The House of Elyahu teaching was that they said that Devorah's husband was not a scholar. She said to him , let's make wicks and go to the Mikdash in Shilo, and so you will have a place among the greats and you will have a place in the world to come. So she would make wicks and he would bring them to the Mikdash. He had three names: Barak, Michael and Lapidot. Barak: because his face looked like lightning. Michael: because he diminished himself. Another opinion: he was named after the angel. Lapidot - his wife would make wicks, and his wife thought for long, and decided to make very thick wicks so that their light would be plentiful. And God said, "Devorah you intended to sustain My light, and so I will make your light great in Judah and Jerusalem in front of the 12 tribes. And to what merit did Lapidot arrive to the World to Come? They say because of his wife Devorah, about whom it is written "The wisest of women built her house" (Prov. 14:1). And regarding Jezebel bat Itba'al "and the fool one destroys it with her hands.

When your beast eats and is sated, it works the ground with vigor, viz. (Ibid. 14:4) "There is much produce in the power of the ox."

R. Abba b. Kahana said: Dina was the wife of Job

“And he looked, and behold! a well in the field…” (Genesis 29:2) R. Chama bar Chaninah opened it with six lines (six interpretations): “And he looked, and behold! a well in the field…” (Genesis 29:2) This refers to the well. “…and behold! three flocks of sheep…” (ibid.) This refers to Moses, Aaron and Miriam. “…because from that well they would water the flocks…” (ibid.) Because from there each and every one would draw water for his tribe and for his family. “…and a huge rock…” (ibid.) R. Chanina said: This is to say that there was like the mouthful of a small sieve in it. “And all the flocks would gather there and they would roll…” (Genesis 29:3) At the time of the encampments. “…and then they would return the rock onto the mouth of the well, to its place.” (ibid.) At the time of the journeys it would return to its great strength. Another explanation. “And he looked, and behold! a well in the field…” (Genesis 29:2) This refers to Zion. “…and behold! three flocks of sheep…” (ibid.) This refers to the three pilgrimage festivals. “…because from that well they would water the flocks…” (ibid.) Because from there they would draw the holy spirit. “…and a huge rock…” (ibid.) This refers to the celebration of the water drawing (simchat bet hashoevah). (R. Hoshaya said: why did they call it the celebration of the water drawing? Because from there they would draw the holy spirit.) “And all the flocks would gather there…” (Genesis 29:3) They would come all the way from Mevo Chamat to the stream of Egypt. “…and they would roll the rock off the mouth of the well and water the sheep…” (ibid.) Because from there they would draw the holy spirit. “…and then they would return the rock onto the mouth of the well, to its place.” (ibid) Left to rest for the next pilgrimage festival...

And it was at the end of two years of days - "in all labour there is profit, but in speech there is only loss" (Mishlei 14:23). Rabbi Shimon bar Abba says, as the difference between one who drinks hot water and one who drinks cold. "But in speech there is only loss" - there was a bone gatherer in Tziporin, and some say it was Rabbi Shimon bar Abba. When he would see black bones, he'd say "these are from water-drinkers"; red bones, "these are of wine-drinkers"; white bones, "these are of hot water drinkers." Another take, "in every labour ['etzev; עֶצֶב, also meaning 'suffering'] there is profit" - everything which Yosef caused suffering to his master, caused him excess from it, since he married his daughter. "But in speech there is only loss" - since he said to the master of drinks, "remember me... and mention me [to Paroh]" (Bereishit 40:14). And he was there two further years, as it says, "And it was at the end..."

R. Yehoshua of Sakhnin in the name of R. Levi, "They would interpret it, but their voices would not enter his ears. 'The seven good cows are seven daughters that you will beget, and the seven bad cows are seven daughters that you will bury.' Likewise they said, 'The seven good sheaves are seven kingdoms that you will conquer, and the seven bad sheaves are seven ministers that will rebel against you'"... Another interpretation: "And he sent and called" - to inform you that each and every nation that stands in the world is granted five wise men to serve it. Moreover, the Holy One, blessed be He, gives it three things: wisdom , understanding and strength. As so did the evil Sannacherib say (Isaiah 10:13), "By the might of my hand have I done this, etc." But when the Holy One, blessed be He, judges the world, He takes them away from it, as it is stated (Obadiah 1:8-9), "I will make the wise vanish from Edom, understanding from Esau’s mount.Your warriors shall lose heart, O Teman." And why so much? So that Joseph will come at the end and attain greatness. The Holy One, blessed be He, said, "If Joseph comes first and interprets the dream, this [will not earn] him praise. The magicians will be able to say to him, 'If you had asked us, we would have already interpreted it for you [the same way].'" Rather, [Joseph] waited for them until they tired him out and extracted his spirit. And afterwards Joseph came and brought it back [to him]. About this did Solomon say (Proverbs 29:11), "The fool extracts his entire spirit" - these are the wise men of Egypt; "but the wise man lowers it back" - this is Joseph, as it is stated (Genesis 41:39), "there is no one wise and understanding like you."