잠언 16:10의 미드라쉬

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

“Covered [me’ulefet] with sapphires” – it⁷⁷The Torah saps [me’olefet] the strength of people, as it is as hard as the sapphire. Rabbi Yudan and Rabbi Pinḥas: Rabbi Yudan said: If you say that the sapphire was soft, come and see an incident involving a certain person who brought a certain sapphire to Rome to sell it. The purchaser said: In order to assess it, we will test it by breaking a small piece from it. He placed it on the anvil and began striking it with a hammer. The anvil cracked and the hammer split, but the sapphire remained intact in its place. That is what is written: “Covered with sapphires.”
Rabbi Abba bar Mamal said: If a person weakens from [his exertion] in Torah and halakha, ultimately he becomes a magician through them.⁷⁸He arrives at clear solutions to seemingly intractable problems. The Rabbis say: Anyone who becomes a magician through the words of Torah, ultimately he will become king through them, just as it says: “There is magic on the lips of a king” (Proverbs 16:10).
Donkey drivers came to Rabbi Elazar bar Rabbi Shimon’s father to purchase produce, from the city of Himonaya. He was sitting near the oven; his mother removed bread [from the oven] and he ate it, his mother removed bread [from the oven] and he ate it, until he ate all the loaves. They said: Alas, there is an evil snake in this one’s intestines, it appears that this one is bringing famine to the world. He heard their voices. When they left to purchase their loads, he took their donkeys and brought them up to the roof. They came and sought their donkeys but did not find them. They lifted their eyes and saw them placed on the roof. They went to his father and related the incident to him. He said to them: ‘Perhaps you said something offensive to him.’ They said to him: ‘No, sir, but rather, such and such was the incident.’ He said to them: ‘Why did you relate to him begrudgingly and negatively? Was he eating from your [food]; is his sustenance your responsibility? No, it is He who created him, who creates his sustenance. Nevertheless, go and tell him in my name [to return the donkeys], and he will take them down for you. The latter miracle was more difficult than the first. When he took them up, he took them up one at a time, but when he took them down he took them down two at a time. But once he [concluded] his Torah studies, he could not carry even his cloak, to realize what is stated: “Covered with sapphires.”⁷⁹Rabbi Elazar was so strong that he could carry donkeys down from the roof two at a time. But his exertion in his studies was so intense that when he finished he could not carry even his cloak. This demonstrates the previous statement of the midrash that Torah weakens a person, meaning that proper Torah study requires such exertion that the person will emerge exhausted.
There was a member of Rabban Gamliel’s household who was able to pick up a box containing forty se’a and take it to the baker.⁸⁰He would carry a box containing forty se’a of grain, a measurement of volume greater than thirty liters. [Rabban Gamliel] said to him: You have all this great strength and you do not engage in Torah study? Once he began engaging in Torah study, he began carrying thirty, twenty, twelve, eight se’a. When he finished the Sifra,⁸¹The Sifra is the compendium of halakhic midrash on Leviticus, and finishing it was a significant achievement. he could not carry even a box containing one se’a. Some say, he was unable to carry even the scarf with which he wrapped his head. Rather, others would remove it from upon him, as he was unable to do so, to realize what is stated: “Covered with sapphires.”