잠언 9:19의 미드라쉬

One day, Saliq, now thirty years old, departed from his home dressed in fine clothing. And he went to see the markets. He walked until he grew hungry and thirsty. He heard a water vendor shout and say "Bottles of rose water mixed with cold water for a parched throat (Proverbs 25:25) for one kaskas (coin)." And the vendor's family members were there saying "Happy are those who drink!" Saliq gestured to the water vendor and when he came over [Saliq] said "sell one to me." [The vendor] said to him "give me a kaskas (coin) and you may drink the water." [Saliq] replied "but I am a scholar, am I not worthy to be given some water?" [The vendor] said "if you are wise, you are wise for yourself" (Proverbs 9:12). [Saliq] replied "I am a man of thirty years who has rigorously studied Torah, am I not worthy to be given the water?" [The vendor] said "if you have studied much Torah, do not assume any favor for yourself because for this you were created. You have been blessed by God to rigorously study Torah. As for me, God created me to draw water and suffer on my shoulders and sell and support my family."

Rabbi Yehudah Bar Simon opened with (Daniel 2:22): "He reveals the deep and secret. He knows what is in the darkness, and the light dwells with Him." "He reveals the deep"--this is Hell, as it says (Proverbs 9:18): "He does not know there are spirits there," and it says (Isaiah 30:33): "deep and large". "And secret"--this is Paradise, as it says (Isaiah 4:6): "for a cover and refuge from storm and rain," and it says (Psalms 31:21): "You hide them in the cover of Your presence." Alternatively, "he reveals the deep and secret"--these are the acts of the wicked, as it says (Isaiah 29:15): "Woe to the ones who seek deep from God to make their counsel secret." "And secret"--these are the acts of the wicked, as the verse states. "He knows what is in the dark"--these are the acts of the wicked, as it says in Isaiah: "Their acts are in the dark." "The light dwells with Him"--these are the acts of the righteous, as it is written (Proverbs 4:18): "The path of the righteous is like the light at dawn," and it says (Psalms 97:11): "Light is sown for the righteous." Rabbi Abba Srungia said: "The light dwells with Him"--this is the Messiah, as it says (Isaiah 60:1): "Arise, shine, for your light has come." Rabbi Yehudah Bar Simon said: From the beginning of the creation of the world, "he revealed the dark and secret". "In the beginning God created the heavens," but it is not explained. Where is it explained? Here (Isaiah 40:22): "He stretches out the heavens like a curtain." "And the land," but it is not explained. Where is it explained? Here (Job 37:6): "For He says to the snow: 'Fall on the earth.'" and (Job 38:38) "When the dust runs into a mass, and the clods cleave together." "And God said: 'Let there be light,'" and it is not explained. Where is it explained? (Psalms 104:2) "You cover Yourself with light like a garment."

Variantly: "to all of Israel": They all could stand up under rebuke. R. Tarfon said: I swear if (i.e., that there is not) anyone in this generation who is capable of receiving rebuke. R. Akiva said: I swear if (i.e., that there is not) anyone in this generation who is capable of giving rebuke. R. Yochanan b. Nuri said: I testify by heaven and earth that more than five times R. Akiva was rebuked on my account before R. Gamliel and I know that he loved me even more (for it), in fulfillment of (Proverbs 9:8) "Reprove not a scorner lest he hate you. Reprove a wise man and he will love you."

R. Simon b. Pazi lectured: "What is the meaning of the passage (Ps. 1, 1) Happy is the man that hath not walked in the counsel of the wicked, nor stood in the way of sinners, nor sat in the seat of the scornful. If he hath not walked how could he stand, and if he did not stand how could he sit, and if he did not sit, how could he scorn? We must therefore say that it means as follows: If he had walked, he would finally have stood and if he had stood, he would finally have sat and scorned, and concerning scorning, the passage says (Pr. 9, 12) If thou art wise, thou art wise for thyself; and if thou scornest, thou alone shalt bear it." R. Elazar said: "He who scorns causes chastisement to be brought upon himself as it is said (Is. 28, 32) Now, therefore, be ye not scoffers, lest your bands be made strong." Raba said to the Rabbis (his disciples): "I beg you not to scorn so that chastisements shall not come upon ye." R. Ktina said: "Whoever scorns even his food becomes weaker, as it is said (Hos. 7, 5 [Because] he stretched out his hand with scorners." R. Simon b. Pazi lectured again: "What is the meaning of the passage, Happy is the man that hath not walked; i.e., happy is the man who walketh not to the theatres and circuses of the heathens. Nor stood in the way of sinners, i.e., who does not stand as a spectator at bestial contests (arranged by the Romans). Nor sat in the seat of the scornful, i.e., who never sat in bad company. And lest one say, 'Since I have not walked to the theatres and circuses, nor stood as a spectator at bestial contests, I may engage my time in sleeping,' therefore says the passage, But his delight is in the law of the Lord."

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

Our masters have said in the name of R. [Hanina] (Huna) the father of R. Aha, “The adulterer and adulteress transgress the Ten Commandments.”¹³Numb. R. 9:12. [They] said to [him], “In the case of nine, we concede [his transgressing them].” How is this? In the case of (Exod. 20:2 = Deut. 5:6:) “I [am the Lord your God],” because anyone who commits adultery with the wife of his acquaintance is, as it were, denying the Holy One, blessed be He. It is so stated (in Jer. 5:8, 12), “They have denied the Lord and said, ‘He does not exist.’” (Exod. 20:5 = Deut. 5:7:) [“You shall have no other Gods”], since it is written of Him (in Exod. 20:5 = Deut. 5:9), “for [I] the Lord your God am a jealous God.” Also it is stated two times concerning the adulteress (in Numb. 5:14), “If the spirit of jealousy came over him, and he is jealous of his wife.” But why two times? Because it (i.e., the meal offering of the next verse)¹⁴So Rashi on Numb. 5:15. excites jealousy for the Holy One, blessed be He, and for her husband, as stated (in Numb. 5:15), “for it is a meal offering of jealousies.” Thus it is a case of two jealousies. (Exod. 20:7 = Deut. 5:11:) “You shall not take the name of the Lord your God [in vain].” [One breaks this commandment] because he commits adultery and swears in vain that he has not done so. (Exod. 20:12 = Deut. 5:16:) “Honor your father.” When one commits adultery with the adulteress, she becomes pregnant from him. Then she says to her husband, “I am pregnant from you.” When the fetus is grown, it honors her husband, [since it] thinks that he is its father. Moreover, [the grown child] passes through the market and hits the adulterer, since he thinks that he is not his father. (Exod. 20:13 = Deut. 5:17:) “You shall not murder.” The adulterer goes in on condition that, if he is caught, he will kill or be killed. (Exod. 20:13, cont. = Deut. 5:17, cont.:) “You shall not commit adultery.” Obviously [this commandment is broken], because he is committing adultery. (Exod. 20:13, cont. = Deut. 5:17, cont.:) “You shall not steal.” [This commandment is broken] because he is stealing his neighbor's source (i.e., his wife's womb), and so it says (in Prov. 9:17), “Stolen waters are sweet […].” (Exod. 20:13, cont. // Deut. 5:17, cont.:) “You shall not bear [false witness] against your neighbor.” [The commandment is broken] in that [the adulteress] bears false witness [to her husband] and says, “I am pregnant from you.” (Exod. 20:14; cf. Deut. 5:18:) “You shall not covet your neighbor's house, and you shall not covet your neighbor's wife […].” [The commandment is broken] because whoever covets his friend's wife and commits adultery with her, covets everything that belongs to his friend.¹⁵Cf. Lev. R. 23:12. How? When the husband comes to depart from the world, he thinks that this son is his and writes him a will¹⁶Gk.: diatheke. of all his assets. So he bequeaths to him whatever he has without knowing that he is not his son. It turns out that the adulterer covets whatever belongs to his friend.
They said to R. Hanina, “Here we have told you nine [commandments]. In regard to] (Exod. 20:8; cf. Deut. 5:12:) ‘Remember [the Sabbath (day)],’ how does he transgress against it?” He said to them, “I will tell you: Sometimes when a priest has a priestly wife, and a [lay] Israelite adulterer has sexual intercourse with her, such that she bears [a child] from him, they consider him (i.e., the child) to be the son of a priest. Then when the baby goes on to minister in the Temple, arrange wood, and sacrifice on the Sabbath, he is found to be profaning the Sabbath. Hence the Ten Commandments are violated by the adulteress with the adulterer. Solomon also has said concerning her (in Eccl. 7:26), “And I find [the woman] more bitter than death, [(the woman) who has snares and nets (in her heart)].” What is the meaning of “snares (rt.: tswd)?” She lies in wait (rt.: tswd) in this world and for the world to come.¹⁷The inference is from the fact that SNARES is plural and implies a minimum of two. And “nets?” The net catches [prey] in the water but does not catch [any] on dry land. The woman, however, catches [her prey] in the sea and on the dry land.¹⁸Eccl. R. 7:26:3. (Eccl. 7:26:) “And I find [the woman] more bitter than death.” Not to be loud, arrogant of gait, or bawdy in laughter: This is the way of the daughters of Israel. But if [a woman] was bawdy in the presence of one of them, one would warn her on the evidence of two [witnesses] and say to her, “Why should you be laughing with so and so? Why should you be speaking with him?” If she has [merely] spoken [with him] up to now, she is allowed into her house and may eat the terumah. [If] she has entered with him in secret and lingered to be defiled, she is forbidden her house and eating the terumah.

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

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

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

R. Berekhyah applies to <the evil drive> (Prov. 25:21): IF YOUR ENEMY IS HUNGRY, GIVE HIM BREAD TO EAT.⁵See M. Pss. 34:2. This <ENEMY> is the evil drive. GIVE HIM BREAD TO EAT from the bread of Torah, just as it says (of wisdom in Prov. 9:5): COME AND EAT OF MY BREAD. (Prov. 25:21, cont.:) AND IF HE IS THIRSTY, GIVE HIM WATER TO DRINK from the waters of Torah, just as it says (in Is. 55:1): HO, ALL WHO ARE THIRSTY, COME TO THE WATERS. For what reason? (Prov. 25:22:) BECAUSE YOU WILL BE HEAPING BURNING COALS ON HIS HEAD. Ergo (in Prov. 16:7): WHEN THE LORD IS PLEASED WITH ONE'S WAYS. This refers to the good drive. (ibid., cont.:) HE MAKES EVEN HIS ENEMIES TO BE AT PEACE WITH HIM. This refers to the evil drive. David said (in Ps. 35:10): ALL MY BONES SHALL SAY: LORD, WHO IS LIKE YOU? YOU DELIVER THE POOR FROM ONE STRONGER THAN HE, <i.e.,> the good drive from the evil drive.

“Draw me; we will run after you . The king has brought me to his chambers; let us exult and rejoice in you. We will recount your love through wine; sincerely do they love you” (Song of Songs 1:4).
“Draw me; we will run after you.” Rabbi Meir said: When the Israelites stood before Mount Sinai to receive the Torah, the Holy One blessed be He said to them: ‘Am I giving you the Torah without assurance? Rather, bring Me good guarantors that you will observe it, and I will give it to you.’¹⁵⁶The midrash is expounding on the term “draw me [moshkheni],” which is related to the term collateral [mashkon], or “take collateral from me [mashkeni].” They said before Him: ‘Master of the universe, our ancestors will be guarantors for us.’ He said to them: ‘Your ancestors need guarantors.’ To what is this matter analogous? It is to one who went to borrow from the king. [The king] said to him: ‘Bring me a guarantor and I will lend to you.’ He went and brought him a guarantor. [The king] said to him: ‘Your guarantor needs a guarantor.’ He went and brought him a second guarantor. [The king] said to him: ‘Your guarantor requires a guarantor.’ Once he brought him a third guarantor, he said: ‘Know that because of this, I am lending to you.’ So, too, when the Israelites stood to receive the Torah, He said to them: ‘Bring Me good guarantors that you will observe it, and I will give it to you.’ They said before him: ‘Master of the universe, our ancestors are guaranteeing for us.’ The Holy One blessed be He said to them: ‘I have [claims against] your ancestors. Abraham, I have [a claim] against him, as he said: “How will I know” (Genesis 15:8).¹⁵⁷When God promised to give the Land to Abraham, Abaraham asked: “How will I know that I will inherit it?” instead of just trusting God’s promise. Isaac, I have [a claim] against him, as he loved Esau, and I hated him, as it is stated: “And Esau I hated” (Malachi 1:3); Jacob, who said: “My way is hidden from the Lord” (Isaiah 40:27). Rather, bring me effective guarantors and I will give it to you.’
They said before Him: ‘Master of the universe, our prophets will be guarantors for us.’ He said to them: ‘I have [claims] against them, as it is stated: “And the shepherds were disloyal to me [and the prophets prophesied to the Baal]” (Jeremiah 2:8). And it is written: “Like foxes among the ruins, so are your prophets, Israel” (Ezekiel 13:4). Rather, bring me effective guarantors and I will give it to you.’ They said: ‘Our children are guaranteeing for us.’ The Holy One blessed be He said: ‘They are certainly good guarantors, I will give it to you on their account.’ That is what is written: “From the mouths of infants and sucklings You founded strength” (Psalms 8:3), and strength means only Torah, as it is stated: “The Lord will give strength to His people (Psalms 29:11). When payment is demanded from the borrower, but he lacks resources to pay, who is apprehended? It is the guarantor. That is what is stated: “You forgot the Torah of your God; I, too, will forget your children” (Hosea 4:6). Rabbi Aḥa said: “I, too,” [means that] as it were, I, too, am subject to forgetfulness. Who will say at the [reading of the] Torah before Me: Bless the blessed Lord? Is it not the sucklings? That is, due to the laxity of the Torah in you, your children were apprehended, as it is stated: “I struck your children in vain” (Jeremiah 2:30). As it were, I, too, am subject to forgetfulness. Who will say before Me: Bless the blessed Lord? Therefore, a person must introduce his son to Torah and train him in study, so that he will prolong his days in the world, as it is stated: “For with me your days will increase” (Proverbs 9:11).

In the case of (Exod. 20:2 = Deut. 5:6:) I <AM THE LORD YOUR GOD>, because anyone who commits adultery with the wife of his acquaintance is, as it were, denying the Holy One. It is so stated (in Jer. 5:8, 12): <THEY WERE WELL-FED, LUSTY STALLIONS, EACH NEIGHING AT HIS NEIGHBOR'S WIFE…. > THEY HAVE DENIED THE LORD AND SAID: HE DOES NOT EXIST.
(Exod. 20:2 = Deut. 5:7:) <YOU> SHALL HAVE NO <OTHER GODS>, since it is written of him (in Exod. 20:5 = Deut. 5:9): FOR [I] THE LORD YOUR GOD AM A JEALOUS GOD. Also it is stated two times concerning the adulteress (in Numb. 5:14): IF THE SPIRIT OF JEALOUSY CAME OVER HIM, AND HE IS JEALOUS OF HIS WIFE. But why two times? Because it (i.e., the meal offering of the next verse)¹⁶So Rashi on Numb. 5:15. excites jealousy for the Holy One and for her husband, as stated (in Numb. 5:15): FOR IT IS A MEAL OFFERING OF JEALOUSY. Thus it is a case of two jealousies.
(Exod. 20:7 = Deut. 5:11:) YOU SHALL NOT TAKE THE NAME OF THE LORD YOUR GOD <IN VAIN>. <One breaks this commandment> because he commits adultery and swears in vain that he has not done so.
(On this commandment, see the end of the paragraph.)
(Exod. 20:12 = Deut. 5:16:) HONOR YOUR FATHER. When one commits adultery with the adulteress, she becomes pregnant from him. Then she says to her husband: I am pregnant from you. When the fetus is grown, it honors her husband, <since it> thinks that he is its father. Moreover, <the grown child> passes through the market and scorns the adulterer, since he thinks that he is not his father.
(Exod. 20:13 = Deut. 5:17:) YOU SHALL NOT MURDER. The adulterer goes in on condition that, if he is caught, he will kill or be killed.
(Exod. 20:13, cont. = Deut. 5:17, cont.:) YOU SHALL NOT COMMIT ADULTERY. Obviously <this commandment is broken>, because he is committing adultery.
(Exod. 20:13, cont. = Deut. 5:17, cont.:) YOU SHALL NOT STEAL. <This commandment is broken> because he is stealing his neighbor's spring (i.e., his wife's womb), and so it says (in Prov. 9:17): STOLEN WATERS ARE SWEET….
(Exod. 20:13, cont. // Deut. 5:17, cont.:) YOU SHALL NOT BEAR <FALSE WITNESS> AGAINST YOUR NEIGHBOR. <The commandment is broken> in that <the adulteress> bears false witness [to her husband] and says: I am pregnant from you.
(Exod. 20:14; cf. Deut. 5:18:) YOU SHALL NOT COVET YOUR NEIGHBOR's HOUSE, AND YOU SHALL NOT COVET YOUR NEIGHBOR's WIFE. <The commandment is broken> because whoever covets his friend's wife and commits adultery with her, covets everything that belongs to his friend.¹⁷Cf. Lev. R. 23:12; Matthew 5:28. How? When he continues committing adultery with her and she bears <a child> from him, her husband thinks that it came from himself. When he comes to depart from the world, he thinks that this son is his and writes him a will¹⁸Gk.: diatheke. of all his assets. So he bequeaths to him whatever he has without knowing that he is not his son. It turns out that the adulterer covets whatever belongs to his friend.

Before the waters were gathered together the depths were created. These are the depths which are beneath the earth; for the earth is spread upon the water like a ship which floats in the midst of the sea, so likewise is the earth spread out over the water, as it is said, "To him that spread forth the earth above the waters…" (Ps. 136:6). He opened an entrance to the Garden of Eden because thence were planted upon the face of all the earth all kinds of trees yielding fruit according to their kind, and all kinds of herbs and grass thereof, and in them (was seed), as it is said, "Wherein is the seed thereof, upon the earth" (Gen. 1:11). He prepared a table for the creatures whilst as yet they were not created, as it is said, "Thou preparest a table before me" (Ps. 23:5). All the fountains arise from the depths to give water to all creatures.

Scripture states elsewhere: Give to a wise man, and he will be yet wiser; teach a righteous man, and he will increase in learning (Prov. 9:9). Moses told him to begin by building the Tabernacle, but he began instead with the ark. Why? Because the ark is the place where the Torah, which is the light of the world and the world-to-come, is kept.

Teach a righteous man, and he will increase in learning. This verse alludes to Noah. How is that? Of every clean beast thou shall take to thee seven and seven, and of beasts that are unclean two and two (Gen. 7:2), but when the time comes to depart from the ark, it is written: He took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar (ibid. 8:20), even though he had not been commanded to do so. Noah said to himself: The Holy One, blessed be He, told me to take a greater number of clean beasts than of unclean ones. He must have done this so that I might offer them as burnt offerings and sacrifices. Therefore he took of every clean beast, and every clean fowl, and offered burnt offerings on the altar. Hence, Teach a righteous man, and he will increase in learning (Prov. 9:9).

(Fol. 65, b) R. El'ai said in the name of R. Elazar b. Shamua: "Just as it is meritorious for man to say a thing [of reproach] when it is heeded, so is it meritorious for man not to say a thing which will not be heeded." R. Abba said: "It is a sin, as it is said (Pr. 9, 8) Do not correct a scorner, lest he hate thee; reprove a wise man, and he will love thee:" R. El'ai said further in the name of R. Elazar b. Shamua: "It is permitted for a man to modify [a report] in the interest of peace, as it is said (Gen. 50, 16) Thy father did command, etc. So shall ye say unto Joseph: Oh, forgive, I pray thee." R. Jonathan says: "It is a duty [to modify,] as it is said (I Sam. 16, 2) And Samuel said: How shall I go? If Saul should hear it, he would kill me," etc. At the college of R. Ishmael it was taught: Peace is a great thing, for even the Holy One, praised be He! modified [Sarah's words] for her sake, as the verse says in the very beginning (Gen. 18, 12) and my Lord also being old, and afterwards it is said, and I am told."

Thus has R. Tanhuma interpreted (Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD < AND HIS EYES WERE TOO WEAK TO SEE >. You find that there are twenty generations from Adam to Abraham, and there is no < mention of > old age written about < any of > them except Abraham, as stated (in Gen. 24:1): NOW ABRAHAM WAS OLD.²⁶For parallel accounts, see above, 5:4. Isaac arose, < and > it is also written (in Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD. Jacob arose, < and > it is also written (in Gen. 48:10): NOW ISRAEL'S EYES WERE DIM WITH AGE. This text is related (to Ps. 90:16): LET YOUR WORK BE WORTHY FOR YOUR SERVANTS AND YOUR GLORY ON BEHALF OF THEIR CHILDREN. Now GLORY can only be old age and gray hair, as stated (in Prov. 20:29): THE BEAUTY OF THE YOUNG IS THEIR STRENGTH; BUT THE GLORY OF THE OLD IS GRAY HAIR. Ergo (in Ps. 90:16): AND YOUR GLORY ON BEHALF OF THEIR CHILDREN. < These words mean > that Abraham endowed Isaac with five things. Thus have our masters taught (in 'Eduy. 2:9): A FATHER ENDOWS HIS SON WITH FIVE THINGS: WITH BEAUTY, WITH STRENGTH, WITH WEALTH, WITH WISDOM, AND WITH < LENGTH OF > YEARS. How is it shown about BEAUTY? In that Isaac was as handsome as Joseph. It is written of Joseph (in Gen. 39:6): NOW JOSEPH WAS WELL BUILT. Also, when he went to his brothers, they said (in Gen. 37:19): HERE COMES THIS (hallazeh) DREAMER. It is also said of Isaac (in Gen. 24:65): WHO IS THIS (hallazeh) MAN < WALKING IN THE FIELD TO MEET US >? Thus Isaac was as handsome as Joseph. How is it shown that Isaac was mighty in STRENGTH? Look at how many wells he dug! Thus it is stated (in Gen. 26:18-22): THEN ISAAC REDUG < THE WELLS OF WATER >…. AND ISAAC'S SERVANTS DUG…. AND THEY DUG ANOTHER WELL…. THEN HE MOVED FROM THERE AND DUG < ANOTHER WELL >…. Look at the power which he had! Where is it shown about WEALTH? Where it is stated (in Gen. 26:13): AND THE MAN GREW < RICHER AND RICHER >…. It also says (in vs. 14): AND HE POSSESSED FLOCKS < AND HERDS >…. Where is it shown about WISDOM? Where he said to his father (in Gen. 22:7 at the time of his being bound): HERE ARE THE FIRE AND THE WOOD…. [How is it shown] about < LENGTH OF > YEARS? In that he was one hundred and eighty years old < when he died >, while Abraham was < only > one hundred and seventy-five. On account of these five things {through which he had attained merit}, five years more than his father's were added to him. It is therefore stated (in Ps. 90:16): LET YOUR WORK BE WORTHY FOR YOUR SERVANTS…. Anyone who has merit is meritorious in these five things, and anyone who does not have merit is not meritorious and receives five retributions that correspond to them.²⁷See yQid. 1:7 (61a). And who is this anyone? This is Joab, of whom it is stated (in II Sam. 3:29): MAY IT (Abner's blood) FALL UPON THE HEAD OF JOB AND HIS SON;²⁸Masoretic Text: ALL HIS FATHER’S HOUSE. [MAY THE HOUSE OF JOAB NEVER LACK ONE WITH A DISCHARGE, A LEPER, A MALE WHO HANDLES THE SPINDLE, ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD]. ONE WITH A DISCHARGE corresponds to STRENGTH. In the case of one who has a discharge, there is no one weaker than he. A LEPER corresponds to BEAUTY. In the case of one who is a leper, even a young < leper >, there is no one more ugly than he. A MALE WHO HANDLES THE SPINDLE corresponds to WEALTH; for he [is one] {like a poor woman is one} who, if not spinning flax, has nothing of which to eat. ONE LACKING BREAD corresponds to WISDOM, as stated (in Prov. 9:5, where Wisdom says): COME AND EAT OF MY BREAD. And ONE WHO FALLS BY THE SWORD corresponds to < LENGTH OF > YEARS. The one who sins is afflicted by them, but the one who is meritorious receives, as did Isaac. David also gave praise (in Ps. 45:17 [16]): INSTEAD OF YOUR PARENTS THERE WILL BE YOUR CHILDREN.

This is what Scripture says: "Your oils yield a sweet fragrance" (Songs 1:3) the sages say: "there are five things that are metaphors for Torah: water, and wine, and honey, and milk, and oil. Water, as it says: "Ho, all who are thirsty, go to water" (Isaiah 55:1). Wine, as it says: "Come, eat my food, and drink the wine that I have mixed" (Proverbs 9:5). Honey and milk, as it says: "Honey and milk under your tongue" (Songs 4:11). Oil, form where? " Your name is like finest oil" (Songs 1:3). Just as like with oil, which begins bitter and ends sweet, so too the words of Torah: a person suffers in the beginning, but in the end it is sweet for them, as it is written "Though your beginning be constricted/painful, in the end you will grow very great" (Job 8:7). Another interpretation: just as oil lives forever (never spoils) so too the words of Torah never spoil. Just as oil gives light to the world so too the words of Torah give light to the world. Another interpretation: just as oil does not mix with other liquids, so too Israel cannot mix with idolaters. From where do we get this? Because it is written "I have separated you from the [other] peoples to be mine!" (Lev. 20:26). Another interpretation: Just as oil, even if you put it in many different liquids, it comes on top, so too Israel are higher than the idolaters, just as it is written "" (Deut. 28:1). Another interpretation: "and it will be, if you hear" (Deut. 11:13) - Rabbi Yehoshua of Sikhnin says, in the name of Rabbi Levi: the Holy Blessed One said - if you (singular) listen to My mitzvot, I will listen to your (singular) prayers. Another interpretation: Rabbi Yehoshua says, in the name of Rabbi Nachman - everyone who comes to the synagogue and listens to words of Torah will merit to sit among sages in the world to come, as it is written "A ear that listens the directions of life will dwell among sages" (Prov. 15:31).

... Teach us, oh master – may one light a lamp for personal use from the Channukah lights? Our masters taught us – R’ Acha said in the name of Rav ‘it is forbidden to light a lamp to use from the Channukah lights, but one may light a Channukah light from a Channukah light.’ From where did they learn that it is permissible to light a Channukah light (from it)? R’ Yaakov ben Aba said, they learned it from the menorah that was in the Holy of Holies, as our rabbis taught that if one found they had gone out, they should be cleaned out and re-lit from those that are still lit. (Tamid 3) If we would relight an extinguished lamp of the menorah, which was placed in the innermost sanctum, from the lamps still burning all the more so it is permissible to light a Channukah light from the lights still burning.’ The Holy One said, just as in this world lamps were lit in the Holy of Holies, so too I will do when I rebuild Jerusalem. From where do we know this? From the words of the prophet “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12)

“The end of a matter is better than its beginning; one of patient spirit is better than one of proud spirit” (Ecclesiastes 7:8).
“The end of a matter is better than its beginning.” Rabbi Meir was sitting and expounding in the study hall of Tiberias, and his teacher, Elisha, was passing in the marketplace, riding on a horse on Shabbat. They said to Rabbi Meir: ‘Your teacher Elisha is coming and passing in the marketplace on Shabbat.’ He emerged to him. [Elisha] said to him: ‘In what were you engaged?’ [Rabbi Meir] said to him: ‘“The Lord blessed the latter days of Job more than his beginning”’ (Job 42:12). he [continued and] said to him: ‘“Blessed” [indicates] that He doubled his possessions for him.’ [Elisha] said to him: ‘Akiva, your teacher, did not say so, but rather “the Lord blessed the latter days of Job more than his beginning,” thanks to the repentance and good deeds that he had to his credit from his beginning.’
[Elisha] said to [Rabbi Meir]: ‘What else did you say?’ [Rabbi Meir answered:] “The end of a matter is better than its beginning.” [Elisha] said to him: ‘What did you say in its regard?’ [Rabbi Meir] said to him: ‘You have a person who purchases merchandise in his youth and he loses [money on it], and [he engages in commerce] in his old age and he makes a profit. Alternatively, “the end of a matter is better than its beginning” – you have a person who begets children in his youth and they die, [and he begets children] in his old age, and they endure. Alternatively, “the end of a matter is better than its beginning” – you have a person who performs wicked deeds in his youth, and in his old age, performs good deeds. Alternatively, “the end of a matter is better than its beginning” – you have a person who studies Torah in his youth and forgets it, and in his old age he returns to it; that is what is written: “the end of a matter is better than its beginning.”’ [Elisha] said to him: ‘Rabbi Akiva, your teacher, did not say so; rather [he explained the verse to mean:] “The end of a matter” is good when it is good “from its beginning.”
‘Likewise, there was an incident: Avuya, my father, was one of the prominent leaders of the generation. When he came to circumcise me, he invited all the prominent residents of Jerusalem and all the prominent leaders of the generation, and invited Rabbi Eliezer and Rabbi Yehoshua with them. When they had eaten and drunk, some began to sing songs and others recited alphabetical poems. Rabbi Eliezer said to Rabbi Yehoshua: ‘These are engaging in their [areas of interest], but we are not engaging in ours.’ They began with the Torah, from the Torah to the Prophets, and from the Prophets to the Writings, and the matters were as joyous as when they were given at Sinai, and the fire was burning around them. In their original giving at Sinai, were they not given in fire, as it is stated: “The mountain was ablaze with fire to the heart of the heavens” (Deuteronomy 4:11). [Avuya] said: ‘Since the power of the Torah is so great, this son, if he endures, I will dedicate him to the Torah.’ Because his intention was not for the sake of Heaven, my Torah did not endure in me.’
[Elisha said to Rabbi Meir:] ‘And what else did you say [in your lecture]?’ [Rabbi Meir answered:] ‘“It cannot be valued like gold and glass”’ (Job 28:17). [Elisha asked:] ‘What did you say in its regard?’ [Rabbi Meir] said to him: ‘These are matters of Torah that are as difficult to acquire as gold and glass.’ [Elisha] said to him: ‘Akiva, your teacher, did not say so; rather, just as vessels of gold and glass, if they break they can be repaired, so too, a Torah scholar, if he lost his learning, he can return to it.
[Elisha] said to him: ‘Return and enter [the city].’ [Rabbi Meir] said to him: ‘Why?’ [Elisha said:] ‘The Shabbat boundary ends here.’ [Rabbi Meir] said to him: ‘How do you know?’ [Elisha] said to him: ‘From the [number of] steps my horse [has taken, I can tell] that it has already gone two thousand cubits.’ [Rabbi Meir] said to him: ‘You have all this wisdom and you do not repent?’ [Elisha] said to him: ‘I do not have the strength.’ [Rabbi Meir] said to him: ‘Why?’ [Elisha] said to him: ‘I was riding a horse and was sauntering behind the Temple on Yom Kippur that coincided with Shabbat. I heard a Divine Voice crying out and saying: “Return wayward children” (Jeremiah 3:22), “return to Me and I will return to you” (Malachi 3:7), except for Elisha ben Avuya, who was aware of My might and rebelled against Me.’
From where did he have this?⁵⁴What caused Elisha to forsake the Torah to begin with? He saw a certain person who climbed to the top of a palm tree on Shabbat. He took the mother bird with the fledglings and climbed down unharmed. After Shabbat, he saw a certain person who climbed to the top of a palm tree, took the fledglings, and sent the mother away. He climbed down and a snake bit him and he died. [Elisha] said: ‘It is written: “Send away the mother bird and take the fledglings for yourself so it will be good for you and you will prolong your days” (Deuteronomy 22:7). Where is the good of this one? Where are the prolonged days of this one?’ But he did not know that Rabbi Akiva had expounded it: “So it will be good for you,” in the world that is entirely good; “and you will prolong your days,” in the world that is eternally long [the World to Come].
And some say it was because he saw the tongue of Rabbi Yehuda the baker in the mouth of a dog. He said: ‘If for the tongue that toiled in Torah throughout his life it is so, for the tongue that does not know and does not toil in Torah, all the more so. He said: If so, there is no reward given to the righteous and no revival of the dead.’ And some say it was because when his mother was pregnant with him, she passed by houses of idol worship and smelled,⁵⁵She smelled the aroma of the offerings being sacrificed and craved them. and they gave her some of that kind, and she ate it, and it was churning in her stomach like the venom of a snake.⁵⁶Because Elisha’s mother had eaten from the idolatrous sacrifice, Elisha had an ingrained desire for sin (Etz Yosef).
Sometime later, Elisha ben Avuya fell ill. They came and said to Rabbi Meir: ‘Elisha is ill.’ [Rabbi Meir] went to him and said: ‘Repent.’ [Elisha] said to him: ‘Is [repentance] accepted even in such [circumstances]?’ [Rabbi Meir] said to him: ‘But is it not written: “You turn man to contrition [daka] [and say: Return, son of man]” (Psalms 90:3) – until his soul is crushed?’⁵⁷The term daka can mean contrition or crushed. Thus, the verse is interpreted to mean that God wants man to repent even if it is at the very end of his life. At that moment, Elisha ben Avuya wept, and he died. Rabbi Meir was glad and said: ‘It appears that my teacher departed in the midst of repentance.’
When they buried him, fire came to burn his grave. They came and said to Rabbi Meir: ‘The grave of your teacher is burning.’ He emerged and spread his garment over it. [Rabbi Meir] said to [Elisha]: ‘“Stay tonight” (Ruth 3:13), in this world that is entirely night. “It will be in the morning, if he will redeem you, good, he will redeem” (Ruth 3:13). What is: “It will be in the morning”? It is in the world that is totally good. “If he will redeem you, good, [he will redeem]”⁵⁸It is expounded as though it is written: “If the Good will redeem you.” – this is the Holy One blessed be He, as it is stated: “The Lord is good to all” (Psalms 145:9). “But if he will be unwilling to redeem you, I will redeem you, as the Lord lives; lie until the morning”’ (Ruth 3:13).⁵⁹Rabbi Meir was requesting that Elisha be allowed to rest in peace as long as he himself was alive. When Rabbi Meir himself died, he would advocate on behalf of Elisha. The fire subsided.
They said to [Rabbi Meir]: ‘Rabbi, in the World to Come, if they say to you, which do you request,⁶⁰Whom do you request should be protected from punishment. your father or your teacher, what would you say?’ He said to them: ‘First [my] father and then my teacher.’ They said to him: ‘Will they listen to you?’ He said to them: ‘Is it not a mishna: One may rescue the casing of a Torah scroll with the Torah scroll, and the casing of phylacteries with the phylacteries (Shabbat 16:1)? They will save Elisha due to the merit of his Torah.’⁶¹Just as the casing is saved from fire on Shabbat due to the scroll, Elisha should be saved due to his Torah.
Ultimately, his daughters came and demanded charity from Rabbeinu.⁶²Rabbi Yehuda HaNasi. He said: ‘“Let no one extend kindness to him; and let no one be gracious to his orphans”’ (Psalms 109:12). They said: ‘Rabbi, do not look at his actions, look at his Torah.’ At that moment, Rabbi wept and decreed that they should be supported. He said: ‘If one whose Torah was not for the sake of Heaven produced such,⁶³Produced daughters with such wisdom and modest comportment; alternatively, this means if he produced a disciple such as Rabbi Meir (Matnot Kehuna). one whose Torah is for the sake of Heaven, all the more so.’
“One of patient spirit is better than one of proud spirit.” A certain Persian came to Rav [and] said to him: ‘Teach me Torah.’ [Rav] said to him: ‘Say alef.’ He said to [Rav]: ‘Who says that it is alef? Let them say that it is not so.’ ‘Say bet.’ He said to [Rav]: ‘Who says that it is bet? Let them say that it is not so.’ Rav scolded him and had him removed, with reprimand. He went to Shmuel [and] said to him: ‘Teach me Torah.’ [Shmuel] said to him: ‘Say alef.’ He said to [Shmuel]: ‘Who says that it is alef?’ ‘Say bet.’ He said to [Shmuel]: ‘Who says that it is bet?’ [Shmuel] pulled him by his ear. He said: ‘My ear, my ear!’ Shmuel said to him: ‘Who says that it is your ear?’ He said to [Shmuel]: ‘Everyone knows that it is my ear.’ [Shmuel] said to him: ‘Here, too, everyone knows that this is alef and this is bet.’ The Persian was silenced, and he accepted it upon himself. That is, “one of patient spirit is better than one of proud spirit.” The patience that Shmuel extended the Persian is better than the exactitude with which Rav acted in his regard. Had he not done so, the Persian would have returned to his corruption.⁶⁴Instead, he converted to Judaism and credited Shmuel for his patience. He read in [Shmuel’s] regard: “One of patient spirit is better.”
Moreover, Aquila the proselyte⁶⁵He had not yet converted. asked Rabbi Eliezer, he said to him: ‘The love with which the Holy One blessed be He loves the proselyte is with only bread and garment, as it is stated: “He loves the proselyte, giving him bread and a garment” (Deuteronomy 10:18). [Yet] I have so many peacocks and so many pheasants that even my servants pay no attention to them.’ He said to him: ‘Is it insignificant in your eyes what our patriarch Jacob requested initially, as it is stated: “And He will give me bread to eat and a garment to wear” (Genesis 28:20)? Is that an insignificant matter?’
[Aquila] came before Rabbi Yehoshua and asked him this. [Rabbi Yehoshua] said to him: ‘A proselyte who converts for the sake of Heaven is privileged, and his daughters may marry into the priesthood. “Bread,” this is the showbread; “garment,” these are the priestly vestments.’ He drew him near with his words. His disciples said to him: ‘Is the matter for which the elder entreated insignificant in your eyes, as it is stated: “And He will give me bread”? Why, then, do you dispatch him with a trifling matter?’⁶⁶Apparently, the disciples did not like Rabbi Yehoshua’s first homiletical interpretation. Alternatively, this critique was stated by Rabbi Eliezer’s disciples and belongs in the text before Aquila came to Rabbi Yehoshua (see Matnot Kehuna and Bereshit Rabba 70:5). He began to placate him with his words:⁶⁷Rabbi Yehoshua told Aquila the following alternate interpretation of the verse. ‘“Bread,” this is Torah, as it is stated: “Come partake of my bread” (Proverbs 9:5);⁶⁸This statement is attributed in Proverbs to wisdom, which is personified and offers a speech. The midrash interprets wisdom as a reference to Torah. “garment,” this is glory, as it is stated: “Through me kings reign” (Proverbs 8:15).’⁶⁹Through Torah, kings reign, and their glory is reflected in the royal garments. That is, “one of patient spirit is better than one of proud spirit.” The patience that Rabbi Yehoshua extended Aquila the proselyte is better than the exactitude with which Rabbi Eliezer acted in his regard. Had he not done so, he would have returned to his corruption. He read in his regard: “One of patient spirit is better than one of proud spirit.”

[(Exod. 37:1:) THEN BEZALEL MADE THE ARK.] This text is related to (Prov. 9:9): GIVE TO ONE WHO IS WISE, AND HE WILL BE STILL WISER; INFORM ONE WHO IS RIGHTEOUS, AND HE WILL INCREASE IN LEARNING. <The verse> speaks about Noah.³²Tanh., Exod. 10:6; Exod. R. 50:2. When he made the ark, the Holy One said to him (in Gen. 7:2): OF EVERY CLEAN BEAST [YOU SHALL TAKE SEVEN PAIRS….] When he left <the ark>, he sacrificed some of the clean < animals >. He said: Did not the Holy One increase the clean animals simply so that I might sacrifice some of them?³³Gen. 26:1; 34:9. Ergo (in Prov. 9:9): GIVE TO ONE WHO IS WISE…. This is Noah.

For this mitzvah (Deuteronomy 30:11) - Halacha: a person in Israel that stands to read from the Torah, how does that person bless? This is what the sages taught: the one who begins and the one who ends say a blessing before and after the Torah (Mishnah Megillah 4:2). And from where do we know that [reading the Torah] needs a blessing before and after? As it is written " Blessed are You, Ad-nai; train me in Your laws. " (Psalms 119:12) - here is the blessing before. And from where do we know that [reading the Torah] needs a blessing after? Rabbi Shmuel bar Nachman said in the name of Rabbi Yonatan: it is written after the song (Deuteronomy 33:1) "and this is the blessing - [so too] one who taught Torah to them and afterwards blessed: here is the blessing afterwards. Another explanation: the Holy Blessed One said "if you merited to bless the Torah, I too will bless you, as it is written "in every place you call My name, I will come to you and bless you" (Exodus 20:21). The rabbis said another explanation: the Holy Blessed One said: if you bless the Torah, you bless your own self. From where [do they know this?] "For through me your days will increase, and years be added to your life" (Proverbs 9:11). And if you say that I gave the Torah to you for your detriment, that is not true, I only gave Torah to you for your benefit since the ministering angels desired Torah and it was hidden from them, as it says, "She has been hidden from the eyes of all living," (Job 28:21) these are the animals, "and from the birds of the sky it has been hidden," these are the angels. How do we know this? As it says, "One of the serafim (type of angel) flew to me," (Isaiah 6:6) God said to Israel: My children! From the ministering angels this thing is out of reach, but from you it is not. From where do we know this? From what is written regarding this issue: "this mitzvah which I enjoin upon you this day is not too baffling for you, nor is it beyond reach" (Deuteronomy 30:11).

Three things Moses found difficult and the Holy One, blessed be He, showed them to him with a finger and these are them: The making of the menorah, the moon, and creeping things.³⁵Below, Numb. 3:4; Mekhilta, Pisha 2; Men. 29a; PRK 5:15; PR 15:21; Numb. R. 15:4; cf. Sifre to Numb. 8:4 (61); Exod. R. 15:28; Numb. R. 15:10; also below, Numb. 3:11, and the notes there. In the making of the menorah, how [was it]? When Moses ascended [Sinai], the Holy One, blessed be He, was showing him on the mountain how he would make the tabernacle. When He showed him the making of the menorah, Moses found it difficult.³⁶Below, Numb. 3:4. The Holy One, blessed be He, said to him, “See, I am making it before you.” What did the Holy One, blessed be He, do? He showed him white fire, red fire, black fire, and green fire. Then from them He made the menorah, its bowls, its knobs, its blossoms, and the six branches. Then He said to him (in Numb. 8:4), “This is the making of the menorah.” This teaches that the Holy One, blessed be He, showed him with a finger. But nevertheless, [Moses] found it difficult. What did the Holy One, blessed be He, do? He engraved it on the palm of Moses’ hand. He said to him, “Go down and make it just as I have engraved it on your hand.” Thus it is stated (in Exod. 25:40), “Observe and make them [by means of] their pattern.” Even so, he found it difficult and said (in Exod. 25:31), “with difficulty (mqshh)³⁷While this meaning, so understood by the midrash, is possible, a more usual English translation would read, HAMMERED WORK, or something similar. will the menorah be made,” meaning to say, how difficult it was to make. The Holy One, blessed be He, said to him, “Cast the gold into the fire, and it will be made automatically.” So it is stated, “with difficulty will the menorah be made” [be made (a reflexive form, in the niph'al) is what is written, i.e.,] was made of its own accord. This teaches that Moshe had difficulty with the menorah, and the Holy One, blessed be He, showed it to him with a finger, as stated (in Numb. 8:4), “this.” In reference to the moon (yareah), where is it shown [that Moses had difficulty]? (Exod. 12:1-2) “Then the Lord spoke unto Moses…, ‘This month (hodesh) for you.’”³⁸Hodesh also means “new moon.” He said to him, “In the month of Nissan, you will see like this and like that and [you shall] sanctify [it].” This teaches that the Holy One, blessed be He, showed him with a finger. In reference to creeping things, where is it shown? Where it is stated (in Lev. 11:29), “Now this shall be unclean for you from among the swarming things which swarm on the earth.” The Holy One, blessed be He, caught each and every species, showed them to Moses, and said to him, “This you may eat, and this you may not eat.” [Thus it is stated (in Lev. 11:2, 4),] “This is the creature that you may eat …. However this you may not eat.” Moreover, do not be surprised over [this] thing, since it is a fact that the Holy One, blessed be He, showed all creatures to the first Adam, and he gave them names. And where is it shown? Where it is stated (in Gen. 2:19), “and all that man called the soul ….” After he had given names to all of them, the Holy One, blessed be He, said to him, “And I, what is My name?” He said to him, “It is Y____.” Thus it is written (in Is. 42:8), “I am Y____; that is My name,”³⁹Below, Numb. 6:12. this My name, which the first Adam gave Me. It is My name, which I have agreed upon [for use] between Me and My creatures. So if in the case of the first Adam, the Holy One, blessed be He, had the creatures pass before Him; in the case of Moses, when the Holy One, blessed be He, wanted to warn Israel about the unclean and about the clean, are you surprised that He showed him and said to him, “These you may eat, and these you may not eat?” Lest your [evil] drive lead you astray, saying that the Holy One, blessed be He, has forbidden Israel from having good things, the Holy One, blessed be He, said, “Whatever I have forbidden you from having, I have permitted you to have [something] that corresponds to it.⁴⁰Cf. Hul. 109b; Lev. R. 22:10. How is this? I have forbidden you menstrual blood; I have permitted you virginal blood. I have forbidden you [animal] blood; I have permitted you the liver, which is wholly blood. I have forbidden you the flesh of swine; I have permitted you the tongue of a fish with the name shibbuta, which resembles swine.⁴¹According to Jastrow, s.v., a shibbuta was probably a mullet. The Arukh (Plenus Aruch, ed. A. Kohut [Vienna: G. Broeg, 1878–92], s.v.) suggests that the fish here is a sturgeon. In any case shibbuta apparently had a pork taste. So Rashi on Hul. 109a. I have forbidden you [another] man's wife; I have permitted you a man’s divorcee. I have forbidden a gentile woman; I have permitted a beautiful woman [captive]. I have forbidden you a brother's wife; I have permitted her for you after his death, with no children, as stated (in Deut. 25:5), ‘her brother-in-law shall have sexual intercourse with her.’ I have forbidden you mingled seeds, but I have permitted you a sindon⁴²The Greek word, sindon, designates a garment of fine Indian linen. with a woolen fringe.⁴³See Jastrow, s.v., SDYN. I have forbidden you the fat of cattle, but I have permitted you the fat of game animals.” R. Bisna said in the name of R. Hiyya, “What the Holy One, blessed be He, forbade for cattle He permitted for game animals, and what He forbade for game animals He permitted for fowl, and what He forbade for fowl He permitted for fish. How? He forbade the fat in the case of cattle; He permitted it in the case of game animals. He forbade the thigh muscle in the case of game animals; He permitted it in the case of fowl. He forbade blood in the case of fowl; He permitted it in the case of fish. And why all this? In order to give Israel a good reward for observing the commandments.” Ergo, it states (II Sam. 22:31 = Ps. 18:31) “As for God, His way is perfect…”; for all the ways of the Holy One, blessed be He, are perfect.⁴⁴Gen. R. 44:1; cf. Lev. R. 13:3. And likewise, what does the Holy One, blessed be He, care whether one ritually slaughters cattle and eats [the meat] or whether one slaughters cattle by stabbing and eats it? Will some such thing benefit Him (i.e., the Holy One, blessed be He,) or harm Him? Or what does He care whether one eats carcasses or eats what is clean? Solomon said [about this] (in Prov. 9:12), “If you are wise, you are wise for yourself; [and if you scoff, you will bear it alone].” Thus, the commandments were given only to purify (rt.: tsrp) [mortals] through them, as stated (in II Sam. 22:31 = Ps. 18:31, cont.), “the word of the Lord is pure (rt.: tsrp).” Why? So that He might be a shield over you, [as stated] (ibid., cont.), “He is a shield for all who take refuge in Him.” Ergo (in Lev. 11:2:), “These are the creatures [that you may eat].”

Another interpretation (of Prov. 9:9): GIVE TO ONE WHO IS WISE…. This was Moses. When the Holy One gave him the Torah, he went and taught it to Israel. Thus he increased the value of his words.

(Lev. 25:25:) < WHEN YOUR RELATIVE BECOMES POOR AND SELLS SOME OF HIS PROPERTY, > THEN HIS REDEEMER SHALL COME, < THE ONE MOST CLOSELY RELATED TO HIM, AND REDEEM…. > Who was this? Boaz. When? When Naomi sold the field, as stated (in Ruth 4:3): NAOMI IS SELLING THE PARCEL OF LAND WHICH BELONGED TO OUR KINSMAN ELIMELECH. Ergo (in Lev. 25:25): AND SELLS SOME OF HIS PROPERTY. R. Simeon ben Johay said: Elimelech, Salmon, So-and-So,²⁶Peloni Almoni. According to Ruth 4:1, this was the “name” of Ruth’s most closely related redeemer. and Naomi's father were all descendants of Nahshon ben Amminadab.²⁷BB 91a. See Ruth 4:20–21; also Exod. 6:23, according to which Nahshon ben Amminadab was Aaron’s brother-in-law. Elimelech, Mahlon, and Chilion were leaders²⁸Rt.: PRNS. Cf. the Gk.: pronoos (“prudent”). of the generation. So for what reason were they punished? Because they went abroad from the land of Israel. Thus it is stated (in Ruth 1:19): < WHEN THEY CAME TO BETHLEHEM, > THE WHOLE CITY WAS EXCITED OVER THEM, AND THE WOMEN SAID: IS THIS NAOMI? What is the meaning of IS THIS NAOMI? You saw Naomi when she went abroad from the land of Israel. What has happened to her? (Lev. 25:25:) THEN HIS REDEEMER (go'el) SHALL COME, < THE ONE MOST CLOSELY RELATED (qarov) >. This is Boaz, since it is stated (in Ruth 2:20): THE MAN IS OUR RELATIVE (qarov), HE IS ONE OF OUR REDEEMING KIN (go'el). At that time Ruth went to Boaz. Her mother-in-law said to her (in Ruth 3:2): SEE, HE IS WINNOWING BARLEY ON THE THRESHING FLOOR TONIGHT. < If > he was a prince (nasi), would he have been winnowing on a threshing floor?²⁹Above, Exod. 3:16. It is simply because his generation was dissolute in sexual matters, that he went out to guard his threshing floor. She said to her (in vs. 3): YOU ARE TO WASH AND ANOINT YOURSELF. Then after that (ibid): AND GO DOWN TO THE THRESHING FLOOR. "And I shall go down" is {not written} [the actual written text (ketiv)]. She said to her: My merit will go down with you.³⁰Ruth R. 5:12. She did not do as her mother-in-law had told her. What did Ruth do? After she went down to the threshing floor, she did < what she was told >, as stated (in vs. 6): SHE WENT DOWN TO THE THRESHING FLOOR AND DID JUST AS HER MOTHER-IN-LAW HAD COMMANDED HER.³¹In other words, since she only obeyed Naomi after she had arrived at the threshing floor, she must have neglected to wash and anoint herself. Why? It is simply that she said: The generation was dissolute in sexual matters. What if they see me made up and say: Perhaps she is a harlot? (Vs. 7:) THEN, WHEN BOAZ HAD EATEN AND DRUNK, AND HIS HEART WAS MERRY. What is the meaning of AND HIS HEART WAS MERRY? That he was busy at the Torah.³²Ruth R. 5:15. Thus it is stated (by wisdom in Prov. 9:5): COME AND EAT OF MY BREAD. (Ruth 3:7, cont.:) AND WHEN HE CAME TO LIE DOWN BESIDE THE GRAIN PILE, THEN SHE CAME IN SECRET. [What is the meaning of IN SECRET (LT; rt.: LWT)? In a hiding place,] just as you say (in I Sam. 21:10 [9]): HERE IT IS WRAPPED (rt.: LWT) IN A MANTLE. (Ruth 3:8:) NOW IT CAME TO PASS IN THE MIDDLE OF THE NIGHT THAT THE MAN WAS STARTLED. SO HE TURNED ASIDE, < AND HERE WAS A WOMAN LYING AT HIS FEET >. What is the meaning of TURNED ASIDE (rt.: LPT)? That he seized her head, because he thought that it was a spirit.³³See above, Exod. 3:16; Ruth R. 6:1, both of which explain further that he felt her head for hair, because demons have no hair. < It is > just as you say (in Jud. 16:29): AND SAMSON EMBRACED (rt.: LPT) THE TWO MIDDLE PILLARS. (Ruth 3:9:) THEN HE SAID: WHO ARE YOU? AND SHE SAID: I AM YOUR HANDMAID RUTH. He said to her: what have you come here to do? She said to him: To fulfill the Torah (in Lev. 25:25): WHEN YOUR RELATIVE BECOMES POOR…, [THEN HIS REDEEMER SHALL COME]. Arise and fulfill the Torah. He said to her: Since you have come to fulfill the Torah, (Ruth 3:13:) SPEND THE NIGHT. THEN IT SHALL COME TO PASS IN THE MORNING THAT, IF HE WILL REDEEM YOU, GOOD (tov); for he had a kinsman older than he, whose name was Tov. R. Hanina said: She said to him: Are you dismissing me with words? He said to her (Ibid., cont.): AS THE LORD LIVES, I am not dismissing you with words. (Ruth 4:1:) THEN BOAZ WENT UP TO THE GATE AND SAT DOWN THERE, < AND BEHOLD, THE REDEEMER OF WHOM BOAZ HAD SPOKEN WAS PASSING BY >. He said to him: Sit down, and we shall look into the Torah. What < is written > (in Lev. 25:25)? WHEN YOUR RELATIVE BECOMES POOR < AND SELLS SOME OF HIS PROPERTY, THEN HIS REDEEMER SHALL COME, THE ONE MOST CLOSELY RELATED TO HIM, AND REDEEM…. > Boaz said to Tov (in Ruth 4:3–4): NAOMI IS SELLING THE PARCEL OF LAND WHICH BELONGED TO OUR KINSMAN ELIMELECH < …; > AND I THOUGHT I SHOULD DISCLOSE IT TO YOU, SAYING: BUY IT, since you are an older kinsman than I < and have the right > to redeem it. (Vs. 4, cont.:) IF YOU WILL REDEEM IT, REDEEM IT. (Vs. 6:) THEN THE REDEEMER SAID {TO BOAZ}: < YOU > TAKE OVER < MY RIGHT OF REDEMPTION > FOR YOURSELF. At that time Boaz redeemed what Naomi had sold. Now from where did Boaz learn < what to do >? From this section (in Lev. 25:25): WHEN YOUR RELATIVE BECOMES POOR AND SELLS SOME OF HIS PROPERTY, < THEN HIS REDEEMER SHALL COME, THE ONE MOST CLOSELY RELATED TO HIM, AND REDEEM…. >

Another interpretation (of Prov. 9:9): GIVE TO ONE WHO IS WISE…. This is Bezalel. When Moses said to Bezalel: Make a Tabernacle, Bezalel said: What is the Tabernacle for? He said to him: To have the Divine Presence dwell within it and teach Israel Torah. Bezalel said: And where will the Torah be put? He said to him: When we make a Tabernacle, we shall make an Ark. So he began with the Ark, as stated (in Exod. 37:1) THEN BEZALEL MADE THE ARK….

... “May the Lord bless you from Zion…” (Psalms 128:5) This comes to teach that the Holy One blesses them from the place that He blesses Israel. And from where do we learn that the blessings come out from Zion? As it says “As the dew of Hermon which runs down on the mountains of Zion…” (Psalms 133:3) and it says “May the Lord bless you from Zion, and see the good of Jerusalem all the days of your life.” (Psalms 128:5) May you merit to see the good of Jerusalem in the time to come, “And may you see children to your children, peace upon Israel.” (Psalms 128:6)

Wisdoms have built her house (Proverbs 9:1): This is the Torah that has created all of the worlds; it hewed out pillars seven which is hewed from the seven firmaments and given to people. Another [understanding] - Wisdoms have built her house: The Holy One, blessed be He said, "If a man merits and studies Torah and wisdom, he is considered in front of Me as if he stood up entirely all of the world; it hewed out pillars seven these are seven lands - if a man merits and sustains it, he inherits seven lands, and if not, he is divided among seven lands. She prepared her meat, she mingled her wine (Proverbs 9:2): Rabbi Abahu said, "This is Esther the Queen, as at the time that trouble came to Israel in the days of Mordekhai, what did she do? She set up a meal for Achashverosh and Haman the evildoer and she got him very drunk with wine, and the evildoer thought to himself that she was granting him honor and he did not know that she opened a trap for him - from that which she got him drunk with wine, she acquired her people forever; she even prepared her table that she set herself up a table in this world and in the world to come. And what is that? That is the good name that she acquired in this world and in the world to come; since all of the holidays are to be nullified in the future but the days of Purim will not be nullified, as it is stated (Esther 9:28), 'And these days of Purim will not be rescinded from the Jews.'" Rabbi Elazar said, "Also Yom Kippur will forever not be nullified, as it is stated, 'And it will be to you for an everlasting statute to atone for the Children of Israel from all of their sins once a year.'" Another [understanding]: she even prepared her table: This is the Torah, that sets up a table for one who is involved with it, in this world and in the next world, as it is stated (Ezekiel 41:22), "and He spoke to me, 'This is the table that is in front of the Lord.'" Another [understanding]: she even prepared her table: It once happened that Rabbi Akiva was imprisoned in jail and Rabbi Yehoshua the Garsi, his student, was serving him. [On] the eve of the holiday, [the latter] departed from him and went to his house. Eliyahu came and stood at the entrance of his house. He said to him, "Peace be unto you, my teacher." He said [back] to him, "Peace be unto you, my teacher and master." He said to him, "Is there nothing that you require? He said to him, "I am a priest and I have come to tell you that Rabbi Akiva has died in jail." Immediately they both went to the jail and found the opening of the gate of the jail open and the minister of the jail was sleeping and all of the people that were in the jail were [also] sleeping; and they lay Rabbi Akiva on the bed and went out [with him]. Immediately Eliyahu, may he be remembered for the good, attended to him and took him on his shoulders. And when Rabbi Yehoshua the Garsi saw this, he said to Eliyahu, "My teacher, did you not say to me, I am Eliyahu [the] priest, and a priest is forbidden to become impure through [contact with a dead [body]!" He said [back] to him, "It is enough for you, Rabbi Yehoshua, my son, God forbid - as there is no impurity from the righteous, and also not from their students." And they carried him the whole night until they reached the mansion house of Caesarea. And when they reached there, they went up three steps and went down inclines and a cave opened in front of them and there they saw a chair and a bench and a candelabra. And they laid down Rabbi Akiva on the bed and left. And when they went out, the cave sealed and the lamp on the candelabra became lit. And when Eliyahu saw this, he opened and said, "Happy are the righteous and happy are those that toil in the Torah and happy are those that fear God - as covered and hidden and reserved for you is a place in the Garden of Eden in the future to come. Happy are you Rabbi Akiva, that you should find a resting place prepared for you at the time of your death. That is why it is stated, 'she even prepared her table.'" And it also once happened with Rabban Gamliel, that the elders were reclining [to eat] with him and Tabi, his servant, was standing to serve him. Rabbi Elazar ben Azariya said, "Woe is to you Canaan that you obligated your children [to servitude], whether they be righteous or whether they be evil." Rabbi Yishmael said, "We have found greater than this - Avraham was the great one of the world who served the Canaanites." Rabbi Tarfon said, "We have found greater than this - the High priest serves Israel on Yom Kippur." Rabban Gamliel said to them, "You have left over the honor of the Holy One, blessed be He, and you are dealing with the honor of flesh and blood? The Holy One, blessed be He, created His world, makes the wind blow, makes the sun shine, brings down the rain, makes the due appear, makes the plants grow and sets up a table in front of each and every [person], as it is written, (Psalms 23:5), 'Set a table in front of me.' And why [does He do] so much? In the merit of Torah. Therefore Shlomo prophesied and said, 'she even prepared her table.'" Rabbi Nechemiah said, "Come and see how great is the honor of Torah: It is not enough for them, for the sages, that He prepares a table for them, but it [even] adds wisdom to their wisdom. This is what is written (Proverbs 9:9), 'Give to a wise man, and he will become even wiser; inform a righteous one, and he will increase in teaching' - If you see a Torah scholar for whom words of Torah are beloved, give him wisdom and he will become even wiser; 'inform a righteous one, and he will increase in teaching' - that since he destroys his soul to hear words of Torah, it also adds fear [of God] to him."

Wisdoms have built her house (Proverbs 9:1): This is the Torah that has created all of the worlds; it hewed out pillars seven which is hewed from the seven firmaments and given to people. Another [understanding] - Wisdoms have built her house: The Holy One, blessed be He said, "If a man merits and studies Torah and wisdom, he is considered in front of Me as if he stood up entirely all of the world; it hewed out pillars seven these are seven lands - if a man merits and sustains it, he inherits seven lands, and if not, he is divided among seven lands. She prepared her meat, she mingled her wine (Proverbs 9:2): Rabbi Abahu said, "This is Esther the Queen, as at the time that trouble came to Israel in the days of Mordekhai, what did she do? She set up a meal for Achashverosh and Haman the evildoer and she got him very drunk with wine, and the evildoer thought to himself that she was granting him honor and he did not know that she opened a trap for him - from that which she got him drunk with wine, she acquired her people forever; she even prepared her table that she set herself up a table in this world and in the world to come. And what is that? That is the good name that she acquired in this world and in the world to come; since all of the holidays are to be nullified in the future but the days of Purim will not be nullified, as it is stated (Esther 9:28), 'And these days of Purim will not be rescinded from the Jews.'" Rabbi Elazar said, "Also Yom Kippur will forever not be nullified, as it is stated, 'And it will be to you for an everlasting statute to atone for the Children of Israel from all of their sins once a year.'" Another [understanding]: she even prepared her table: This is the Torah, that sets up a table for one who is involved with it, in this world and in the next world, as it is stated (Ezekiel 41:22), "and He spoke to me, 'This is the table that is in front of the Lord.'" Another [understanding]: she even prepared her table: It once happened that Rabbi Akiva was imprisoned in jail and Rabbi Yehoshua the Garsi, his student, was serving him. [On] the eve of the holiday, [the latter] departed from him and went to his house. Eliyahu came and stood at the entrance of his house. He said to him, "Peace be unto you, my teacher." He said [back] to him, "Peace be unto you, my teacher and master." He said to him, "Is there nothing that you require? He said to him, "I am a priest and I have come to tell you that Rabbi Akiva has died in jail." Immediately they both went to the jail and found the opening of the gate of the jail open and the minister of the jail was sleeping and all of the people that were in the jail were [also] sleeping; and they lay Rabbi Akiva on the bed and went out [with him]. Immediately Eliyahu, may he be remembered for the good, attended to him and took him on his shoulders. And when Rabbi Yehoshua the Garsi saw this, he said to Eliyahu, "My teacher, did you not say to me, I am Eliyahu [the] priest, and a priest is forbidden to become impure through [contact with a dead [body]!" He said [back] to him, "It is enough for you, Rabbi Yehoshua, my son, God forbid - as there is no impurity from the righteous, and also not from their students." And they carried him the whole night until they reached the mansion house of Caesarea. And when they reached there, they went up three steps and went down inclines and a cave opened in front of them and there they saw a chair and a bench and a candelabra. And they laid down Rabbi Akiva on the bed and left. And when they went out, the cave sealed and the lamp on the candelabra became lit. And when Eliyahu saw this, he opened and said, "Happy are the righteous and happy are those that toil in the Torah and happy are those that fear God - as covered and hidden and reserved for you is a place in the Garden of Eden in the future to come. Happy are you Rabbi Akiva, that you should find a resting place prepared for you at the time of your death. That is why it is stated, 'she even prepared her table.'" And it also once happened with Rabban Gamliel, that the elders were reclining [to eat] with him and Tabi, his servant, was standing to serve him. Rabbi Elazar ben Azariya said, "Woe is to you Canaan that you obligated your children [to servitude], whether they be righteous or whether they be evil." Rabbi Yishmael said, "We have found greater than this - Avraham was the great one of the world who served the Canaanites." Rabbi Tarfon said, "We have found greater than this - the High priest serves Israel on Yom Kippur." Rabban Gamliel said to them, "You have left over the honor of the Holy One, blessed be He, and you are dealing with the honor of flesh and blood? The Holy One, blessed be He, created His world, makes the wind blow, makes the sun shine, brings down the rain, makes the due appear, makes the plants grow and sets up a table in front of each and every [person], as it is written, (Psalms 23:5), 'Set a table in front of me.' And why [does He do] so much? In the merit of Torah. Therefore Shlomo prophesied and said, 'she even prepared her table.'" Rabbi Nechemiah said, "Come and see how great is the honor of Torah: It is not enough for them, for the sages, that He prepares a table for them, but it [even] adds wisdom to their wisdom. This is what is written (Proverbs 9:9), 'Give to a wise man, and he will become even wiser; inform a righteous one, and he will increase in teaching' - If you see a Torah scholar for whom words of Torah are beloved, give him wisdom and he will become even wiser; 'inform a righteous one, and he will increase in teaching' - that since he destroys his soul to hear words of Torah, it also adds fear [of God] to him."

Wisdoms have built her house (Proverbs 9:1): This is the Torah that has created all of the worlds; it hewed out pillars seven which is hewed from the seven firmaments and given to people. Another [understanding] - Wisdoms have built her house: The Holy One, blessed be He said, "If a man merits and studies Torah and wisdom, he is considered in front of Me as if he stood up entirely all of the world; it hewed out pillars seven these are seven lands - if a man merits and sustains it, he inherits seven lands, and if not, he is divided among seven lands. She prepared her meat, she mingled her wine (Proverbs 9:2): Rabbi Abahu said, "This is Esther the Queen, as at the time that trouble came to Israel in the days of Mordekhai, what did she do? She set up a meal for Achashverosh and Haman the evildoer and she got him very drunk with wine, and the evildoer thought to himself that she was granting him honor and he did not know that she opened a trap for him - from that which she got him drunk with wine, she acquired her people forever; she even prepared her table that she set herself up a table in this world and in the world to come. And what is that? That is the good name that she acquired in this world and in the world to come; since all of the holidays are to be nullified in the future but the days of Purim will not be nullified, as it is stated (Esther 9:28), 'And these days of Purim will not be rescinded from the Jews.'" Rabbi Elazar said, "Also Yom Kippur will forever not be nullified, as it is stated, 'And it will be to you for an everlasting statute to atone for the Children of Israel from all of their sins once a year.'" Another [understanding]: she even prepared her table: This is the Torah, that sets up a table for one who is involved with it, in this world and in the next world, as it is stated (Ezekiel 41:22), "and He spoke to me, 'This is the table that is in front of the Lord.'" Another [understanding]: she even prepared her table: It once happened that Rabbi Akiva was imprisoned in jail and Rabbi Yehoshua the Garsi, his student, was serving him. [On] the eve of the holiday, [the latter] departed from him and went to his house. Eliyahu came and stood at the entrance of his house. He said to him, "Peace be unto you, my teacher." He said [back] to him, "Peace be unto you, my teacher and master." He said to him, "Is there nothing that you require? He said to him, "I am a priest and I have come to tell you that Rabbi Akiva has died in jail." Immediately they both went to the jail and found the opening of the gate of the jail open and the minister of the jail was sleeping and all of the people that were in the jail were [also] sleeping; and they lay Rabbi Akiva on the bed and went out [with him]. Immediately Eliyahu, may he be remembered for the good, attended to him and took him on his shoulders. And when Rabbi Yehoshua the Garsi saw this, he said to Eliyahu, "My teacher, did you not say to me, I am Eliyahu [the] priest, and a priest is forbidden to become impure through [contact with a dead [body]!" He said [back] to him, "It is enough for you, Rabbi Yehoshua, my son, God forbid - as there is no impurity from the righteous, and also not from their students." And they carried him the whole night until they reached the mansion house of Caesarea. And when they reached there, they went up three steps and went down inclines and a cave opened in front of them and there they saw a chair and a bench and a candelabra. And they laid down Rabbi Akiva on the bed and left. And when they went out, the cave sealed and the lamp on the candelabra became lit. And when Eliyahu saw this, he opened and said, "Happy are the righteous and happy are those that toil in the Torah and happy are those that fear God - as covered and hidden and reserved for you is a place in the Garden of Eden in the future to come. Happy are you Rabbi Akiva, that you should find a resting place prepared for you at the time of your death. That is why it is stated, 'she even prepared her table.'" And it also once happened with Rabban Gamliel, that the elders were reclining [to eat] with him and Tabi, his servant, was standing to serve him. Rabbi Elazar ben Azariya said, "Woe is to you Canaan that you obligated your children [to servitude], whether they be righteous or whether they be evil." Rabbi Yishmael said, "We have found greater than this - Avraham was the great one of the world who served the Canaanites." Rabbi Tarfon said, "We have found greater than this - the High priest serves Israel on Yom Kippur." Rabban Gamliel said to them, "You have left over the honor of the Holy One, blessed be He, and you are dealing with the honor of flesh and blood? The Holy One, blessed be He, created His world, makes the wind blow, makes the sun shine, brings down the rain, makes the due appear, makes the plants grow and sets up a table in front of each and every [person], as it is written, (Psalms 23:5), 'Set a table in front of me.' And why [does He do] so much? In the merit of Torah. Therefore Shlomo prophesied and said, 'she even prepared her table.'" Rabbi Nechemiah said, "Come and see how great is the honor of Torah: It is not enough for them, for the sages, that He prepares a table for them, but it [even] adds wisdom to their wisdom. This is what is written (Proverbs 9:9), 'Give to a wise man, and he will become even wiser; inform a righteous one, and he will increase in teaching' - If you see a Torah scholar for whom words of Torah are beloved, give him wisdom and he will become even wiser; 'inform a righteous one, and he will increase in teaching' - that since he destroys his soul to hear words of Torah, it also adds fear [of God] to him."

9) R. Tarfon said: I swear that there is no one in this generation who is able to reprove, (for the one he reproves is likely to attribute even worse faults to him). R. Elazar b. Azaryah said: I swear that there is no one in this generation who is able to accept reproof. R. Akiva said: I swear that there is no one in this generation who knows how to give reproof. R. Yochanan b. Nuri said: I call heaven and earth as witness for me that more than four or five times Akiva was beaten because of me before R. Gamliel, to whom I would complain about him, and he loved me all the more for it, in keeping with (Mishlei 9:8) "Do not reprove a scoffer lest he hate you."

(Lev. 17:3:) “If any single person from the House of Israel.” This text is related (to Ps. 51:20–21), “Make Zion prosper in Your good pleasure; rebuild the walls of Jerusalem. Then You shall delight in sacrifices of righteousness, burnt offerings, and whole offerings….” To what is the matter comparable? To a rich and noble man, who has no wife. His house was not [really] a house. Why? When the tenants came, he said to them, “Go rest in another place.” Why? Because he had neither house nor wife. He took a wife. He said to them, “Whatever you bring me, from now on bring them up to the house.” Thus all the days before Moses erected the tent of meeting, they offered sacrifices [in] any place, as stated (in Exod. 24:5), “Then he sent youths of the Children of Israel, and they offered burnt offerings….” And so it says (in Exod. 8:23), “Let us go a distance of three days into the wilderness and sacrifice to the Lord our God.” When the tabernacle was raised, the [Holy One, blessed be He,] said to Moses, “From now on you are only permitted to offer sacrifice in the tent of meeting”; and there they offered up the [gift]⁶⁷Gk.: doron. to the Holy One, blessed be He. It is so stated (in Deut. 12:13-14), “Take heed that you do not offer up your burnt offerings in any place that you see. But only in the place that the Lord will choose.” And where did the Holy One, blessed be He, choose? Jerusalem, as stated (in Ps. 132:13), “For the Lord has chosen Zion; He has desired it for His dwelling.” Moses therefore warns Israel, saying (in Lev. 17:3-4), “If any single person from the House of Israel [slaughters an ox, a lamb, or a goat in the camp]…. And does not bring it unto the entrance of the tent of meeting to offer it as a sacrifice… [bloodguilt shall be imputed to that person].“ The Holy One, blessed be He, foresaw that the Temple was going to be destroyed; so the Holy One, blessed be He, said, “As long as the Temple exists, you shall sacrifice within it, [and] there will be atonement for you; but when the Temple does not exist, how will there be atonement for you? Occupy yourselves with the words of Torah, because they are comparable with offerings, and they will atone for you.” Thus it is stated (ibid.), “This is the thing (literally: word).” So also the prophet says (in Hos. 14:3), “Take words with you, and return unto the Lord.” The words of Torah resemble all the offerings. One offers wine as a libation upon the altar, as stated (in Numb. 15:5), “And a quarter hin of wine for a libation”; and Torah resembles wine, as stated (in Prov. 9:5, where wisdom says), “and drink of the wine I have mixed.” One offers bread upon the altar, as stated (in Numb. 28:2), “My offering, My bread for My fire offering; and so it says (in Exod. 25:30), “And you shall set the [show]bread upon the table before Me always”; and Torah resembles bread, as stated (in Prov. 9:5, where wisdom says), “Come and eat of my bread.” One offers oil upon the altar, as stated (in Lev. 2:5), “fine flour mixed with oil”; and Torah resembles oil, as stated (in Eccl. 9:8), “Always let your clothes be white, and let there be no lack of oil upon your head.”⁶⁸Cf. Eccl. R. 9:8:1, which also understands this verse as referring to Torah.

Similarly, when Jethro’s daughters said to Him: “We thank you for saving us from the shepherds,” Moses replied: “It was the Egyptian whom I killed who actually was responsible for your rescue.” Therefore they said to their father: “It was an Egyptian,” in order to tell him that the man responsible for his coming to us was the Egyptian whom he had slain. And he said unto his daughters: “And where is he?” (ibid., v. 20). He said to them: “All that ye have told me concerning his drawing the water from the well and watering the flock is, indeed, a sign that he is a descendant of those who stood at the well, for the well recognized its master. Call him, that he may eat bread (ibid.), perhaps he will wed one of you,” as it is said: He knew not aught save the bread which he did eat (Gen. 39:6). And Scripture also says: Stolen waters are sweet, and bread eaten in secret is pleasant (Prov. 9:17), and For on account of a harlot a man is brought to a loaf of bread (ibid. 6:26).

(II Sam. 22:31 = Ps. 18:31 [30]:) AS FOR GOD, HIS WAY IS PERFECT…; for all the ways of the Holy One are perfect.⁵⁵Tanh., Lev. 3:8; Gen. R. 44:1; cf. Lev. R. 13:3. What does the Holy One care whether one ritually slaughters cattle and eats < the meat > or whether one slaughters cattle by stabbing and eats it? Will some such thing benefit him (i.e., the Holy One) or harm him? Or what does he care whether one eats what is unclean or eats what is clean? It is simply that (according to Prov. 9:12) IF YOU ARE WISE, YOU ARE WISE FOR YOURSELF; [AND IF YOU SCOFF, YOU WILL BEAR IT ALONE]. Thus, the commandments were given only to purify (rt.: TsRP) [mortals] through them, as stated (in II Sam. 22:31 = Ps. [18:31 [30], cont.): THE WORD OF THE LORD IS PURE (rt.: TsRP). Why? So that he might be a shield over you, [as stated] (ibid., cont.): HE IS A SHIELD FOR ALL WHO TAKE REFUGE IN HIM. Ergo (in Lev. 11:2:) THESE ARE THE CREATURES THAT YOU MAY EAT.

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

One silver basin represents the Torah which has been likened to wine, as it is stated, "And drink of the wine which I have mingled" (Mishlei 9:5). Now because it is customary to drink wine in a basin – as you may gather from the text, "They who drink wine in basins" (Amos 6:6) – therefore, he brought a basin. Why "of seventy shekels, after the shekel of the sanctuary"? As the numerical value of yayin (wine) is seventy, so there are shivim panim la’Torah (seventy facets/sides of Torah).

The serpent argued with itself, saying: If I go and speak to Adam, I know that he will not listen to me, for a man is always hard (to be persuaded), as it is said, "For a man is churlish and evil in his doings" (1 Sam. 25:3); but behold I will speak to Eve, for I know that she will listen to me; for women listen to all creatures, as it is said, "She is simple and knoweth nothing" (Prov. 9:18). The serpent went and spake to the woman: || Is it (true that) you also have been commanded concerning the fruit of the tree? She said (to him): Yes, as it is said, "Of the fruit of the tree which is in the midst of the garden" (Gen. 3:8). And when the serpent heard the words of Eve, he found a way through which he could enter (to approach her), so he said to her: This precept is nought else except the evil eye, for in the hour when ye eat thereof, ye will be like Him, a God. Just as He creates worlds and destroys worlds, so will ye be able to create worlds and to destroy worlds. Just as He slays and brings to life, so also will ye be able to kill and to bring to life, as it is said, "For God doth know that in the day ye eat thereof, then your eyes shall be opened" (Gen. 3:5).

One basin of silver – corresponding to the Torah which is compared to wine, as it is stated (Proverbs 9:5), “and drink from the wine that I have mixed.” And since it is the custom of wine to be drunk form a basin, as you say (Amos 6:6), “Who drink from wine basins” – therefore, he brought “a basin that is seventy shekel of the holy shekels.” Why? Just like the numerical equivalent of wine is seventy, so too are there seventy faces to the Torah. Why does it state “one” about the bowl? Corresponding to the Torah that must be one, as you say (Numbers 15:16), “One Torah and one statute shall there be for you.” Why does it state “one” about the basin? Because the words of the written Torah and the words of the Oral Torah were all given by one shepherd – all of them were stated by one God to Moshe at Sinai. Why were they of silver? Corresponding to the Torah, about which it is stated (Psalms 12:7), “The words of the Lord are pure words, silver purged in a crucible, etc.” Both of them filled with fine flour, etc. – Scripture and Mishnah are full, since one does not contradict its fellow. Fine flour – as you say (Psalms 19:11), “drippings (nofet) of the comb” – like flour that one can see on top of the sieve (napah). Mixed with oil – that is Torah, which is required to be mixed with good deeds; like that which we learned (Avot 2:2),” Excellent is the study of the Torah together with a worldly occupation; for the exertion [expended] in both of them causes sin to be forgotten.” That is for the offering – as at that time, he brings a pleasantness of spirit to his Creator, when a man is involved in Torah study and is a master of good deeds and guards himself from sin. One ladle – corresponding to the tablets that were written by the hand of the Holy One, blessed be He, as you say (Exodus 32:16), “The tablets were God’s work, and the writing was God’s writing, etc.” Ten of gold – these are the ten statements (commandments) that were written on the tablets, as you say (Deuteronomy 10:4), “And He wrote on the tablets like the first writing, etc.” Gold – like you say (Song of Songs 5:14), “His hands are rods of gold”; and it states (Psalms 19:11), “More precious than gold, etc.” Full of incense – since the six hundred and thirteen commandments are mixed in them. And so do you find that there are six hundred and thirteen letters from “I” (the first word in the ten commandments) to “of your friend” (the last word), corresponding to the six hundred and thirteen commandments; and there are seven letters lacking, corresponding to the seven days of creation – to teach you that the whole world was only created in the merit of the Torah. That is full of incense (ketoret) – since the [letter] kof changes to a dalet [in] at-bash gar-dak (switching the early letters in the aleph-bet with the corresponding later letters), and the [numerical] count of the word then comes to six hundred and thirteen. Another explanation: full of incense – as between each and every statement written on the tablets, the sections and the details were written. And it comes out like that which Chananiah the son of the brother of Rabbi Yehoshua said: “His hands are rods of gold” – these are the two tablets of the covenant upon which were written, ‘written by the finger of God.' “Rods of gold” – just like these rods, between one large rod and another large rod, there are small rods; so too, between each and every statement, the sections of the Torah were written and its details. One bull of the herd – corresponding to the priests; one ram – corresponding to the Levites; one lamb – corresponding to Israel, as they all accepted the Torah as Sinai. One goat for a sin offering – corresponding to the converts that would convert in the future and were there; as everyone is fitting, as it is stated (Leviticus 18: 5), “which a man shall do and live by them.” It does not state, “priests, Levites and Israelites,” but rather “a man.” [This] teaches that, behold, even an idolater that converts and is involved in Torah is like a high priest. And for peace offerings, two oxen (bakar) – corresponding to the two Torahs; as anyone who checks (mevaker) and sacrifices his inclination to do everything that is written in them is making peace twice – peace above and peace below; as it is stated (Isaiah 27:5), “But if he holds fast to My refuge, peace will he make with Me, with Me he will make peace.” Five rams, five he-goats, and five yearling lambs - corresponding to three verses of the Torah in which the six Orders of the Mishnah are [indicated]. And they are [each] of two sections, and each and every section is made of five words, and these are them (Psalms 19:8-10): “The Torah of the Lord is perfect, restoring the soul; the decrees of the Lord, etc.... The ordinances of the Lord, etc.; the commandments of the Lord, etc.... The fear of the Lord, etc.; the judgments of the Lord, etc.” Hence they offered these three types of sacrifices as peace offerings, corresponding to the three verses in which the six Orders of the Mishnah are [indicated]. It comes out like that which Rabbi Tanchuma said: “The Torah of the Lord is perfect, [restoring the soul], etc.” – this is the Order of Women that warns a man to separate from sexual prohibitions in order to save him from death, like the one that says (Proverbs 5:19), “All who go to her cannot return and find again the paths of life.” And it states (Proverbs 5:16), “It will save you from the forbidden woman, etc.” “The decrees of the Lord [are trustworthy], etc.” – this is the Order of Seeds, as one has trust in the world’s Life and sows. “The ordinances of the Lord, [are just, rejoicing the heart], etc.” – this is the Order of Appointed Time that has all of the holidays in it, about which it is written (Deuteronomy 16:14), “And you shall rejoice in your holidays.” “The commandments of the Lord [are lucid, making the eyes light up,]. etc.” – this is the Order of Holy Things, which enlightens the eyes [to differentiate] between profane things and holy things. “The fear of the Lord [is pure], etc.” – this is the Order of Purities, which separates between purity and impurity. “The judgments of the Lord, etc.” – this is the Order of Damages, in which there are most of the laws. And hence they offered five of each type corresponding to the five words written for each and every Order. And why were five words written for each and every order? Corresponding to the Torah which is five books, [in order] to teach you that [the sections of the Mishnah] are bodies of Torah. Why is the name of the Holy One, blessed be He, written in [the section of the verse relating to] each and every Order? Since He testifies upon them, that He stated them to Moshe from His mouth, in the same way that He stated the five books of the Torah. That was the offering of Netanel, etc. - once the Holy One, blessed be He, saw that he brought offerings according to the Orders of the Torah, He began to praise his sacrifice – “that was the offering of Netanel son of Tzuar.”

Another interpretation (of Numb. 2:2), “Each with his standard, under the banners.” This text is related (to Cant. 2:4), “He brought me unto the banquet house, [and His standard (dgl) over me is love].” What is the meaning of “He brought me unto the banquet house?”⁶⁸Numb. R. 2:3. The midrash is seeking the connection between BANQUET HOUSE and HIS STANDARD. When the Holy One, blessed be He, was revealed upon mount Sinai, there descended with Him twenty-two thousand chariots of angels, as stated (in Ps. 68:18), “The chariots of God are two myriads, thousands for a doubling.”⁶⁹The midrash interprets these words to mean: TWO MYRIADS (of 10,000 each) PLUS A THOUSAND DOUBLED for a total of 22,000. Now they all were arranged by standards (rt.: dgl). It is therefore stated (in Cant. 5:10), “the most prominent (rt.: dgl) of ten thousand.” When Israel saw them, as they were arrayed by standards (rt.: dgl), they yearned for standards. They said, “O that we might be arrayed with standards like them!” It is therefore stated (in Cant. 2:4), “He brought me unto the banquet house, [and His standard (dgl) over me is love].” The banquet house (literally: house of wine) is Mount Sinai, on which Torah was given, since [Torah] is compared to wine, as stated (in Prov. 9:5, where wisdom is saying), “and drink of the wine I have mixed.” Ergo (in Cant. 2:4), “He brought me unto the house of wine,” namely to Sinai. (Ibid., cont.,) “And His standard over me is love.” They said, “O that He may raise the standard of love over me!” And so it says (in Ps. 20:6), “Let us shout for joy in Your salvation, and in the name of our God let us set up our standards.” The Holy One, blessed be He, said to them, “Do you yearn for standards? By your life, I will fulfill your petition.” It is so stated (ibid., cont.), “may the Lord fulfill all your petitions.” Immediately the Holy One, blessed be He, made known His love to Israel and said to Moses, “Go and make those standards like the ones for which they have yearned. (Numb. 2:2:) “Each with his standard, under the banners […the Children of Israel shall camp,] at a distance.” What is the meaning of “at a distance?”⁷⁰Cf. Numb. R. 2:9. At a distance of a mil.⁷¹Lat.: mille. The Holy One, blessed be He, said, “Israel shall be at a distance of two thousand cubits from the ark,” as stated (in Josh. 3:4), “Yet there shall be a distance between you and it of about two thousand cubits.” But Moses and Aaron shall be near to it, as stated (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the East, were Moses, Aaron, and his children….” The Holy One, blessed be He, said, “If I become angry with My children, they will mediate between Me and My children.” For that reason they are near it, but the tribes (according to Numb. 2:2) shall camp around the tent of meeting at a distance. Another interpretation (of Numb. 2:2-3), “Each with his standard, under the banners […] Now those who camp in front to the East.” You find that in every place Judah is first.⁷²Numb. R. 2:10. [It is] first in the case of standards, as stated (in Numb. 2:3), “Now those who camp in front to the East shall be [those under] the standard of the camp of Judah.” So much for camping. Where is it shown for traveling? Where it is stated (in Numb. 10:14), “And [in first place traveled] the camp standard of [the Children of] Judah.” Where is it shown for sacrifices? Where it is stated (in Numb. 7:12), “And the one who offered […] on the first day was Nahshon ben Amminadab of the tribe of Judah.” Where is it shown for warfare? Where it is written (in Jud. 1:1-2), “Who shall be the first to go up for us against the Canaanites to fight against them? Then the Lord said, ‘Let Judah go up.’” And also, when the herald [of messianic age] comes, Judah shall receive the good news first, as stated (in Nahum 2:1), “Behold over the mountains the feet of the herald announcing peace; celebrate your festivals, O Judah, fulfill your vows.” The Holy One, blessed be He, said to them, “In this world you yearned for standards and I fulfilled your petition; but in the future to come, by virtue of the banners, I shall redeem you; and in the merit of the forefathers, that are called mountains, I shall leap over (rt.: dlg) the end, as stated (in Cant. 2:8), ‘The voice of my beloved! Here he comes, leaping over the mountains….’”

[(Numb. 2:2:) EACH WITH HIS STANDARD, UNDER THE BANNERS.] This text is related (to Cant. 2:4): HE BROUGHT ME UNTO THE BANQUET HOUSE, [AND HIS STANDARD (DGL) OVER ME IS LOVE]. What is the meaning of HE BROUGHT ME UNTO THE BANQUET HOUSE?⁸⁸Tanh., Numb. 1:14; Numb. R. 2:3. The midrash is seeking the connection between BANQUET HOUSE and HIS STANDARD. When the Holy One was revealed upon Mount Sinai, there descended with him twenty-two thousand chariots of angels, as stated (in Ps. 68:18): THE CHARIOTS OF GOD ARE TWO MYRIADS, THOUSANDS FOR A DOUBLING.⁸⁹The midrash interprets these words to mean: TWO MYRIADS (of 10,000 each) PLUS A THOUSAND DOUBLED for a total of 22,000. Now they all were arranged by standards (rt.: DGL). It is therefore stated (in Cant. 5:10): <MY BELOVED IS BRIGHT AND RUDDY,> THE MOST PROMINENT (rt.: DGL) OF TEN THOUSAND. When Israel saw them, as they were arrayed by standards (rt.: DGL), they yearned for standards. They said: O that we might be arrayed with standards like them! It is therefore stated (in Cant. 2:4): HE BROUGHT ME UNTO THE BANQUET HOUSE, [AND HIS STANDARD (DGL) OVER ME IS LOVE]. THE BANQUET HOUSE (literally: HOUSE OF WINE) is Mount Sinai, on which Torah was given, [since <Torah> is compared to wine], as stated (in Prov. 9:5, where wisdom is saying): AND DRINK OF THE WINE I HAVE MIXED. Ergo (in Cant. 2:4): HE BROUGHT ME UNTO THE HOUSE OF WINE, namely to Sinai. (Ibid., cont.:) AND HIS STANDARD OVER ME IS LOVE. They said: O that he may raise the standard of love over me! And so it says (in Ps. 20:6 [5]): LET US SHOUT FOR JOY IN YOUR SALVATION, AND IN THE NAME OF OUR GOD LET US SET UP OUR STANDARDS. The Holy One said to them: Do you yearn for standards? By your life, I will fulfill your petition. It is so stated (ibid., cont.): MAY THE LORD FULFILL ALL YOUR PETITIONS. Immediately the Holy One made known his love to Israel and said to Moses: Go and make those standards like the ones for which they have yearned.

Give instructions to the wise and he will become yet wiser (Pr. 9, 9). "This refers," said R. Elazar, "to Ruth, the Moabite, and to Samuel of Ramath. As to Ruth, although Na'omi said to her, (Ruth 3, 3.) Therefore bathe, and anoint thyself and put thy garments upon thee, still Ruth did otherwise, as it is written (Ib. ib. 6.) And she went down at the threshing floor, and then it says, And she did in accordance with all that her mother-in-law commanded her. Concerning Samuel, although Eli said to him (I Sam. 3, 9.) Go, lie down, and it shall be, if He call thee, that thou shall say, Speak Lord, for thy servant heareth, Samuel did otherwise, at it is written (Ib. ib. 10.) And the Lord came, and placed Himself and called as at the previous times, Samuel, Samuel. And Samuel said, Speak, for thy servant heareth, and he did not say Speak Lord [lest it might not be the Sheehina on account of which God's name cannot be mentioned]." And she went, and came and gleaned in the field after the reapers (Ib. 2, 3). R. Elazar said: "She went and came, to and fro. until she found such men as were fit company for her." And Bo'az said, etc., Whose maiden is this? (Ib.) Was it proper for Bo'az to inquire whose maiden she was? R. Elazar said: "He noticed an act of wisdom committed by her, viz., two ears of corn she picked up, but three she did not." In a Baraitha we are taught: "He noticed that she was very modest, the standing sheaves she gleaned while she was standing and the sheaves that were lying on the ground, she gleaned while sitting." And keep close company with my own maidens. (Ib.) Was it proper for Bo'az to be attached to women? R. Elazar said: "As soon as Bo'az saw Orpah kissed her mother-in-law, but Ruth clung unto her (Ib. 1, 14), he thought it proper to be attached to her.'" And Bo'az said unto her, at meal time. 'Come near hither.' (Ib.) R. Elazar said: "By the word Halom (hither) he intimated to her that from her is destined to come forth the kingdom of David, who also used the expression, Halom (hither), as it is said (II Sam. 7, 18.) Then King David went in, and sat down before the Lord, and said. Who am I, O Lord Eternal? And what is my house that Thou hast brought me thither (halom)?" And dip thy morsel in the vinegar (Ruth 2, 14). "We infer from this," said R. Elazar, 'that vinegar is good for [relieving] heat." But R. Samuel b. Nachmeini said: "This was also an intimation to her, viz., it is destined that a son shall come forth from thee whose deeds will be as sour as vinegar (evil acts) and this refers , to King Menashe." And she seated herself beside the. reapers. (Ib.) R. Elazar said: "She took a seat beside the reapers, and not between them; this was also an intimation to her, viz., the kingdom of David is destined to be divided." And he reached her parched corn, and she ate, etc., (Ib.) R. Elazar said: "She ate, refers to the days of David [when Israel had already enjoyed rest]; Was satisfied, refers to the times of Solomon; And had some left; refers to the days of Hezekiah." Others say: "And she ate, refers to the days of David and Solomon; And was satisfied, refers to the days of King Hezekiah; And had some left, refers to the days of Rabbi; for the master said the officer of the stables of Rabbi was richer than the King Shabur (Persian Shah)." We are taught: "And she ate; refers to this world; And was satisfied, refers to the world to come; And had some left, refers to the time of Messiah."

Rabbi Ḥanina bar Pappa began: “One who admonishes a cynic takes disgrace upon himself” (Proverbs 9:7). Rabbi Yitzḥak said: Anyone who produces a wicked disciple will ultimately be disgraced by him, as it is stated: “One who admonishes a cynic takes disgrace upon himself.” This is the opinion of Rabbi Yitzḥak, as Rabbi Yitzḥak said: Anyone who produces a wicked disciple in the Land of Israel it is as though he produces a robber, and outside of the Land of Israel [it is as though] he produces a slave. Rabbi Shimon ben Lakish said: It is written: “Refraining from a quarrel is honor for a man” (Proverbs 20:3) – the Holy One blessed be He said: It would have been honorable for Me had I not engaged with this nation. You find that when Israel was exiled among the nations, the Holy One blessed be He was circulating among the doorways of the nations of the world to hear what they were saying. What were they saying? The God of this nation exacted retribution from Pharaoh, from Sisera, and from Sennacherib, and the like. But then they say: Is He forever young? As it were, the matters have gotten old.⁴³He no longer has the strength to punish us like He punished them. That is what is written: “They came [vayavo] to the nations to which they came, and they profaned My holy name” (Ezekiel 36:20). The verse should have said vayavo’u, but it says “vayavo”;⁴⁴The verse uses the singular term vayavo, which is ordinarily translated “he came,” rather than the plural term vayavo’u. it is as though it was He Himself. That is what is written: “He came [vayavo] to the nations.”⁴⁵The midrash has asserted that the verse should be understood to mean, “He came to the nations,” referring to God, rather than “They came to the nations,” referring to Israel. What did they say? If “these are the people of the Lord” (Ezekiel 36:20), why is it that “they went out from His land” (Ezekiel 36:20)?
Another matter: “Admonishes” (Proverbs 9:7) – this is Jeremiah. “Cynic” (Proverbs 9:7) – this is his generation. “Takes disgrace upon himself” (Proverbs 9:7) – as they would curse him, as it is written: “I did not demand repayment, and others did not demand repayment from me, yet everyone curses me” (Jeremiah 15:10). “And rebukes the wicked for his shortcomings” (Proverbs 9:7) – he would rebuke Israel and say in their regard, eikha.

[(Lev. 17:2:) THIS IS THE THING.] The Holy One foresaw that the Temple was going to be destroyed; so the Holy One said: As long as the Temple exists, you shall sacrifice within it, < and > there will be atonement for you; but when the Temple does not exist, how will there be atonement for you? Occupy yourselves with the words of Torah, because they are comparable with offerings, and they will atone for you. Thus it is stated (ibid.): THIS IS THE THING (literally:WORD). So also the prophet says (in Hos. 14:3 [2]): TAKE YOUR WORDS WITH YOU, < AND RETURN UNTO THE LORD…; LET US RENDER AS BULLOCKS THE OFFERING OF OUR LIPS >. The words of Torah resemble all the offerings. One offers wine as a libation upon the altar, as stated (in Numb. 15:5): AND A QUARTER HIN OF WINE FOR A LIBATION; and Torah resembles wine, as stated (in Prov. 9:5, where Wisdom says): AND DRINK OF THE WINE I HAVE MIXED. {And Torah resembles bread, as stated} [One offers bread upon the altar, as stated (in Numb. 28:2): MY OFFERING, MY BREAD FOR MY FIRE OFFERING; and so it says] (in Exod. 25:30): AND YOU SHALL SET THE [SHOW] BREAD UPON THE TABLE [BEFORE ME ALWAYS]; and Torah resembles bread, as stated (in Prov. 9:5, where Wisdom says): COME AND EAT OF MY BREAD. One offers oil upon the altar, as stated (in Lev. 2:5): FINE FLOUR MIXED WITH OIL; and Torah resembles oil, as stated (in Eccl. 9:8): ALWAYS LET YOUR CLOTHES BE WHITE, AND LET THERE BE NO LACK OF OIL UPON YOUR HEAD.⁸²Cf. Eccl. R. 9:8:1, which also understands this verse as referring to Torah.

Our Rabbis taught: "And it came to pass, when the ark set forward, that Moses said. Rise up Lord, etc. (Num. 10, 35). At the beginning of this chapter and at its close, the Holy One, praised be He! made signs to signify (Fol. ll6a) that this is not the proper place for the two passages. Rabbi says: 'This is not the reason for it, but it signifies that these two passages form separate books within themselves.' " In accordance with whose teaching is that which R. Samuel b. Nachmeini spoke in the name of R. Jochanan "She hath hewn out her seven pillars (Pr. 9, 1), i.e., these are the seven books of which the Torah is composed [and not five as we count]"? This is in accordance with the opinion of Rabbi [who says that the above two passages from two books in themselves]. Who is the Tana (sage) that differs with Rabbi? It is Rabban Simon b. Gamaliel, for we are taught that Rabban Simon b. Gamaliel says: "The chapter of these two passages will in the future, be removed and put in the proper place." Why then, was it inserted here? In order to make a separation between the first retribution and the second retribution. What was the second retribution? And it came to pass that as the people complained, etc. (Num. 11, 1). And what was the first retribution? And they set forward from the mount of the Lord, etc. (Ib. 10, 33). And R. Chama b. Chanina [in explaining it] said: "This is intended to mean 'that they departed from the ways of the Lord.'" Where is the proper place for the two passages? R. Ashi said: "In the chapter of the Standards (Num. 10. 11-20)."

"And God blessed the seventh day, and hallowed it" (Gen. 2:3). The Holy One, blessed be He, blessed and hallowed the Sabbath day, and Israel is bound only to keep and to hallow the Sabbath day. Hence they said: Whosoever says the benediction and sanctification over the wine on the eves of Sabbath, his days will be increased in this world, and in the world to come, as it is said, "For by me thy days shall be multiplied" (Prov. 9:11) in this world; "and the years of thy life shall be increased" (ibid.) in the world to come.

(Exod. 34:28:) AND HE WAS THERE WITH THE LORD…. HE ATE NO BREAD. He ate from the bread of Torah. AND DRANK NO WATER. He drank from the water of Torah. Thus it is stated (in Prov. 9:5): COME AND EAT OF MY BREAD. And it says (in Is. 55:1): HO, ALL WHO ARE THIRSTY, COME TO THE WATERS (of Torah).

"And you shall take (acquire) for yourselves on the first day" (Leviticus 23:40). Rabbi Abba bar Kahana opened [his discourse]: "'Accept my discipline rather than silver' - accept the discipline of Torah rather than silver. 'Why do you weigh money for what is not bread' (Isaiah 55:2) - why are you weighing money for the Children of Esav for what is not bread? Since you did not sate yourselves with the bread of Torah. 'Your toil is for what does not satisfy' (Isaiah 55:2) - why are you toiling, and the nations of the world satiated without satiation? Since you did not satiate yourselves from the wine of Torah, as it is written (Proverbs 9:5), 'and drink the wine that I have mixed.'" Rabbi Berakhiah and Rabbi Chiya his father said in the name of Rabbi Yose ben Nehoria, "It is written (Jeremiah 30:20), 'And I will remember all who press him' - even charity collectors - except for the wage of scribes and teachers of Mishnah who only take the wage of their idleness alone. But there is no creature that can give the wage of one thing of the Torah [commensurate to] its reward." It was taught, "The sustenance of a man is fixed from Rosh Hashanah, except for what he expends [for] Shabbat, holidays, Rosh Chodesh and what the infants take to the house of their teacher - if he adds [to this], it is added to him; if he lessens, it is lessened from him." Rabbi Yochanan was travelling, he left from Tiveria [to go] to Tsipporin, and Rabbi Chiya bar Abba was helping him. They reached a plot of farmland. [Rabbi Yochanan] said, "This farmland was mine, but I sold it in order to acquire Torah." They reached one that was a vineyard. He said, "This vineyard was mine, but I sold it in order to acquire Torah." They reached one that was an olive grove. He said, "This olive grove was mine, but I sold it in order to acquire Torah." Rabbi Chiya started to cry. Rabbi Yochanan said, "Why are you crying?" He said to him, "Since you did not leave anything for your old age." He said to him, "Is what I did light in your eyes, that I sold something created in six days and purchased something that was given over forty days, as it is stated (Exodus 34:28), 'And he was there with the Lord forty days and forty nights'; and it is written (Deuteronomy 9:9), 'and I dwelt on the mountain forty days and forty nights.'" When Rabbi Yochanan [died], his generation read about him (Song of Songs 8:7), "if a man offered all the wealth of his home for love" - as Rabbi Yochanan loved the Torah - "he would surely be scorned." When Rabbi Hoshaya, the man of Tirya [died], they saw his bier flying in the air; and his generation read about him (Song of Songs 8:7), "if a man offered all the wealth of his home for love" - as the Holy One, blessed be He, loved Abba Hoshaya, the man of Tirya - "he would surely be scorned." When Rabbi Elazar beRabbi Shimon [died], his generation read about him (Song of Songs 3:6), "Who is she that comes up from the desert like columns of smoke, in clouds of myrrh and frankincense, from all the powders of the merchant?" What is [the understanding of] "from all the powders of the merchant?" Rather [it is] since he read and studied, was a lyricist and an orator. Rabbi Abba bar Kahana said "You learn the reward of purchasing from the reward of purchasing: About Egypt, it is written (Exodus 12:22), 'And acquire a bunch of hyssop.' What is its price? Four small coins. But it caused Israel to possess the spoils of the [Reed Sea], the spoils of Sichon and Og and the spoils of [the] thirty-one kings [of Canaan]. All the more so [is this true] of a lulav, which can become a man's for a little money and has several commandments with it. Hence Moshe warns Israel and says to them (Leviticus 23:40), 'And you shall take (acquire) for yourselves on the first day.'"

Many women have done well (Proverbs 31:29): Adam, the first man, was commanded about six commandments. Noach [was additionally commanded] about [not eating] a limb from a live animal. Avraham about circumcision. Yitschak was educated with [these] eight [commandments]. Yaakov [was additionally commanded] about [not eating] the sciatic nerve. Yehudah about levirate marriage. [The people of] Israel about two hundred and forty-eight positive commandments corresponding to the two hundred and forty-eight limbs in a man - each and every limb says to man, "I plead of you to do this commandment with me" - and three hundred and sixty-five negative commandments corresponding to the three hundred and sixty-five days of the solar [year] - and each and every day says to man, "I plead of you not to do this sin on me." "Grace is false, beauty is illusory" (Proverbs 31:30) - the grace of Noach was false, as it states (Genesis 6:8), "But Noach found grace in the eyes of the Lord." Rabbi Levi said, "Only in his generation [did he find grace]." "Beauty is illusory" - illusory was the beauty of Adam, the first man. Rabbi Shimon ben Manassia said, "The ball of Adam, the first man's heel would dim the sun. And do not wonder - it is customary in the world that when a man makes two salver vessels, one for himself and one for his household, which does he make [nicer], is it not his? So [too], Adam, the first man, was created to serve in front of the Holy One, blessed be He; and the sun was created to make light for the creatures. And if the ball of his heel was such, the contour of his face, all the more so." "A woman that has fear of the Lord, she is to be praised" - this is Moshe. "Give of the fruit of her hand" (Proverbs 31:30) - Rabbi Yose bar Yirmiyah said, "Why did he compare the prophets to women? Rather, just like [a] woman is not embarrassed to claim the needs of the home from her husband, so [too] were the prophets not embarrassed to claim the needs of Israel from in front of the Holy One, blessed be He." The Holy One blessed be He said, "My sons, be involved in Torah [study] day and night, and I will count it for you as if you hold up the heavens and the earth," as it states (Joshua 1:8), "Let not this book of the Torah cease from your mouth, but meditate upon it day and night"; and it states (Joshua 1:9), “Did I not command you, 'Be strong and resolute; do not be terrified or dismayed'"; and it states (Ezra 3:11), "with praise and thanks to the Lord, for He is good, for His kindness upon Israel is forever, and the people raised a great shout with praise to the Lord, for the foundation of the House of the Lord had been laid"; (Proverbs 23:23) "Acquire truth"; (Proverbs 5:17) "They will be yours alone"; (Proverbs 9:9) "Give to a wise man, and he will grow wiser"; (Proverbs 9:11) "For through me your days will increase, and years of life be added." Another interpretation: "A woman of valor who can find?" - this is [the meaning] of what the verse states (Psalms 92:15), "In old age they still produce fruit, etc." - corresponding to Avraham and Sarah who were of the same measure concerning charity and acts of kindness; they were a good sign for the world. In this way, He does not prevent proper women from the righteous ones, [but] matches them. As so [too] do we find with the wife of Noach that her actions and his actions were of the same measure - that is why she merited with him and was rescued from the waters of the flood. "Her husband puts his confidence in her" - this is Sarah, our mother, as Avaraham grew rich on her account, as it states (Genesis 12:16), "And he benefited Avraham for her sake." "She bestows good to him, and not bad" - this is Rivkah, our mother, who bestowed [good] to Yitzchak at the time that Sarah, his mother died. "She seeks wool and flax" - this is Leah, our mother, who received Yaakov with a pleasant countenance, as it is written (Genesis 30:16), "And Yaakov came from the field in the evening, and Leah went out to meet him and said, 'You are to sleep with me, for I have hired you, etc.'" Therefore she merited and kings and prophets came from her. "She is like a merchant fleet" - this is Rachel, our mother, who was embarrassed about [her lack of] children every day. Therefore she merited and a son came from her who was similar to a ship that is filled will all the good [found] in the world - so [was it with] Yosef, that the whole world survived from his merit and he supported the world in the years of famine. "She rises while it is still night" - this is Batya, the daughter of Pharaoh. She was a gentile and became a Jewess and they mentioned her name among the proper [women], since she took care of Moshe. Therefore she merited and entered the Garden of Eden in her lifetime. "She sets her mind on a field and acquires it; [she plants a vineyard from the produce of her hand]" - this is Yocheved, that from her came Moshe who is equivalent to all of Israel, which is called a vineyard, as it states (Isaiah 5:7), "For the vineyard of the Lord of hosts is the House of Israel." "She girds her loins with strength" - this is Miriam, as before Moshe was born, she said, "In the future, my mother will give birth to the savior of Israel." Once he was born and the yoke upon them became heavier, her father got up and bopped her on the head. He said to her, "Where is your prophecy?" And he got up and spit in front of her face. And nonetheless, she exerted herself about her prophecy, as it is written (Exodus 2:4), "And his sister stood from a distance." "She advises (taamah) that her merchandise is good; [her lamp never goes out at night]" - this is Channah who tasted (taamah) the taste of prayer, as it states (I Samuel 2:1), "And Hannah prayed, 'My heart exults in the Lord, etc.'" Therefore she merited and a son came from her that was the match of Moshe and Aharon, which would bring light to Israel like lamps, as it is written (Psalms 99:6), "Moshe and Aharon among his priests, and Shmuel among the ones that call His name." And it is written about Shmuel (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was sleeping in the temple of the Lord." "She sets her hand to the distaff" - this is Yael, who did not kill Sisera with a weapon, but rather with a peg through the force of her hands. And because of what did she not kill him with a weapon? In order to fulfill that which it states (Deuteronomy 22:5), "There shall not be the vessel of a man on a woman." "Her palm she spreads out to the poor" - this is the widowed woman of Tsarfat, who supported Eliyahu with bread and water. "She is not worried for her home because of snow, for her whole home is dressed in crimson" - this is Rachav the prostitute. When Israel came to destroy Yericho, she did not fear from them, because they give her a sign - (Joshua 2:18) "this line of scarlet string." "She makes covers for herself; [her clothing is linen and purple]" - this is Batsheva, that from her came Shlomo, who was adorned with linen and purple and ruled from [one] end of the world to the [other] end. "Her husband is known in the gates," - this is Michal, who saved David from death. "She makes cloth and sells it" - this is the mother of Shimshon, that through him Israel was saved. "Strength and splendor are her clothing; [and she laughs to the last day]" - this is Elisheva, the daughter of Aminadav, who saw four joyful events in one day: her brother [became] a prince; her husband, high priest; the brother of her husband, king; and her two children, young priests. "She opens her mouth with wisdom" - this is the wise woman who said (II Samuel 20:16), “Listen, listen! Please tell Yoav, 'Come over here and I will speak to you,'” who saved the city with her wisdom; and this was Sarach the daughter of Asher. "She oversees the activities of her household" - this is the wife of Ovadiah, who rescued her sons and they did not worship idolatry with Achav. "Her children rise and declare her happy" - this is the Shunamite, who is called a great woman (II Kings 4:8). And because of what? Because she pressed upon Elisha to eat. “Many women have done well, but you surpass them all” - this is Ruth the Moabitess, who came under the wings of the Divine presence. "Grace is false, beauty is illusory" - as she left her mother and her forefathers and her wealth, and came with her mother-in-law and accepted all of the commandments: the domain of Shabbat - "to where you will walk, I will walk" (Ruth 1:16); the prohibition of isolation with a man - "and in that which you will lay, I will lay"; the six hundred and thirteen commandments - "your people is my people"; idolatry - "your God is my God"; the four death penalties of the court - "and in that which you will die, I will die"; "and there will I be buried" - these are the two graveyards arranged for the court, one for the stoned and the burned, and one for the killed and the strangled. Therefore, she merited and David came from her, who gave pleasure with songs and praises to the Holy One, blessed be He. Therefore it is stated, "Give of the fruit of her hand and let her works praise her in the gates." Be strong in ethical behavior, keep the Torah, and be rescued from the evil inclination.

Many women have done well (Proverbs 31:29): Adam, the first man, was commanded about six commandments. Noach [was additionally commanded] about [not eating] a limb from a live animal. Avraham about circumcision. Yitschak was educated with [these] eight [commandments]. Yaakov [was additionally commanded] about [not eating] the sciatic nerve. Yehudah about levirate marriage. [The people of] Israel about two hundred and forty-eight positive commandments corresponding to the two hundred and forty-eight limbs in a man - each and every limb says to man, "I plead of you to do this commandment with me" - and three hundred and sixty-five negative commandments corresponding to the three hundred and sixty-five days of the solar [year] - and each and every day says to man, "I plead of you not to do this sin on me." "Grace is false, beauty is illusory" (Proverbs 31:30) - the grace of Noach was false, as it states (Genesis 6:8), "But Noach found grace in the eyes of the Lord." Rabbi Levi said, "Only in his generation [did he find grace]." "Beauty is illusory" - illusory was the beauty of Adam, the first man. Rabbi Shimon ben Manassia said, "The ball of Adam, the first man's heel would dim the sun. And do not wonder - it is customary in the world that when a man makes two salver vessels, one for himself and one for his household, which does he make [nicer], is it not his? So [too], Adam, the first man, was created to serve in front of the Holy One, blessed be He; and the sun was created to make light for the creatures. And if the ball of his heel was such, the contour of his face, all the more so." "A woman that has fear of the Lord, she is to be praised" - this is Moshe. "Give of the fruit of her hand" (Proverbs 31:30) - Rabbi Yose bar Yirmiyah said, "Why did he compare the prophets to women? Rather, just like [a] woman is not embarrassed to claim the needs of the home from her husband, so [too] were the prophets not embarrassed to claim the needs of Israel from in front of the Holy One, blessed be He." The Holy One blessed be He said, "My sons, be involved in Torah [study] day and night, and I will count it for you as if you hold up the heavens and the earth," as it states (Joshua 1:8), "Let not this book of the Torah cease from your mouth, but meditate upon it day and night"; and it states (Joshua 1:9), “Did I not command you, 'Be strong and resolute; do not be terrified or dismayed'"; and it states (Ezra 3:11), "with praise and thanks to the Lord, for He is good, for His kindness upon Israel is forever, and the people raised a great shout with praise to the Lord, for the foundation of the House of the Lord had been laid"; (Proverbs 23:23) "Acquire truth"; (Proverbs 5:17) "They will be yours alone"; (Proverbs 9:9) "Give to a wise man, and he will grow wiser"; (Proverbs 9:11) "For through me your days will increase, and years of life be added." Another interpretation: "A woman of valor who can find?" - this is [the meaning] of what the verse states (Psalms 92:15), "In old age they still produce fruit, etc." - corresponding to Avraham and Sarah who were of the same measure concerning charity and acts of kindness; they were a good sign for the world. In this way, He does not prevent proper women from the righteous ones, [but] matches them. As so [too] do we find with the wife of Noach that her actions and his actions were of the same measure - that is why she merited with him and was rescued from the waters of the flood. "Her husband puts his confidence in her" - this is Sarah, our mother, as Avaraham grew rich on her account, as it states (Genesis 12:16), "And he benefited Avraham for her sake." "She bestows good to him, and not bad" - this is Rivkah, our mother, who bestowed [good] to Yitzchak at the time that Sarah, his mother died. "She seeks wool and flax" - this is Leah, our mother, who received Yaakov with a pleasant countenance, as it is written (Genesis 30:16), "And Yaakov came from the field in the evening, and Leah went out to meet him and said, 'You are to sleep with me, for I have hired you, etc.'" Therefore she merited and kings and prophets came from her. "She is like a merchant fleet" - this is Rachel, our mother, who was embarrassed about [her lack of] children every day. Therefore she merited and a son came from her who was similar to a ship that is filled will all the good [found] in the world - so [was it with] Yosef, that the whole world survived from his merit and he supported the world in the years of famine. "She rises while it is still night" - this is Batya, the daughter of Pharaoh. She was a gentile and became a Jewess and they mentioned her name among the proper [women], since she took care of Moshe. Therefore she merited and entered the Garden of Eden in her lifetime. "She sets her mind on a field and acquires it; [she plants a vineyard from the produce of her hand]" - this is Yocheved, that from her came Moshe who is equivalent to all of Israel, which is called a vineyard, as it states (Isaiah 5:7), "For the vineyard of the Lord of hosts is the House of Israel." "She girds her loins with strength" - this is Miriam, as before Moshe was born, she said, "In the future, my mother will give birth to the savior of Israel." Once he was born and the yoke upon them became heavier, her father got up and bopped her on the head. He said to her, "Where is your prophecy?" And he got up and spit in front of her face. And nonetheless, she exerted herself about her prophecy, as it is written (Exodus 2:4), "And his sister stood from a distance." "She advises (taamah) that her merchandise is good; [her lamp never goes out at night]" - this is Channah who tasted (taamah) the taste of prayer, as it states (I Samuel 2:1), "And Hannah prayed, 'My heart exults in the Lord, etc.'" Therefore she merited and a son came from her that was the match of Moshe and Aharon, which would bring light to Israel like lamps, as it is written (Psalms 99:6), "Moshe and Aharon among his priests, and Shmuel among the ones that call His name." And it is written about Shmuel (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was sleeping in the temple of the Lord." "She sets her hand to the distaff" - this is Yael, who did not kill Sisera with a weapon, but rather with a peg through the force of her hands. And because of what did she not kill him with a weapon? In order to fulfill that which it states (Deuteronomy 22:5), "There shall not be the vessel of a man on a woman." "Her palm she spreads out to the poor" - this is the widowed woman of Tsarfat, who supported Eliyahu with bread and water. "She is not worried for her home because of snow, for her whole home is dressed in crimson" - this is Rachav the prostitute. When Israel came to destroy Yericho, she did not fear from them, because they give her a sign - (Joshua 2:18) "this line of scarlet string." "She makes covers for herself; [her clothing is linen and purple]" - this is Batsheva, that from her came Shlomo, who was adorned with linen and purple and ruled from [one] end of the world to the [other] end. "Her husband is known in the gates," - this is Michal, who saved David from death. "She makes cloth and sells it" - this is the mother of Shimshon, that through him Israel was saved. "Strength and splendor are her clothing; [and she laughs to the last day]" - this is Elisheva, the daughter of Aminadav, who saw four joyful events in one day: her brother [became] a prince; her husband, high priest; the brother of her husband, king; and her two children, young priests. "She opens her mouth with wisdom" - this is the wise woman who said (II Samuel 20:16), “Listen, listen! Please tell Yoav, 'Come over here and I will speak to you,'” who saved the city with her wisdom; and this was Sarach the daughter of Asher. "She oversees the activities of her household" - this is the wife of Ovadiah, who rescued her sons and they did not worship idolatry with Achav. "Her children rise and declare her happy" - this is the Shunamite, who is called a great woman (II Kings 4:8). And because of what? Because she pressed upon Elisha to eat. “Many women have done well, but you surpass them all” - this is Ruth the Moabitess, who came under the wings of the Divine presence. "Grace is false, beauty is illusory" - as she left her mother and her forefathers and her wealth, and came with her mother-in-law and accepted all of the commandments: the domain of Shabbat - "to where you will walk, I will walk" (Ruth 1:16); the prohibition of isolation with a man - "and in that which you will lay, I will lay"; the six hundred and thirteen commandments - "your people is my people"; idolatry - "your God is my God"; the four death penalties of the court - "and in that which you will die, I will die"; "and there will I be buried" - these are the two graveyards arranged for the court, one for the stoned and the burned, and one for the killed and the strangled. Therefore, she merited and David came from her, who gave pleasure with songs and praises to the Holy One, blessed be He. Therefore it is stated, "Give of the fruit of her hand and let her works praise her in the gates." Be strong in ethical behavior, keep the Torah, and be rescued from the evil inclination.

And Malchitzedek king of Shalem – This is what is written “And the daughter of Tyre shall seek your presence with tribute, those who are the richest of the people.” (Tehillim 45:13) ‘Malchitzedek the king of Shalem’, this place makes its inhabitants righteous (matzdik) – Malchitzedek, Adonitzedek (Yehoshua 10:1). Jerusalem is called righteousness as it says, “…in which righteousness would lodge…” (Isaiah 1:21) ‘king of Shalem’ R’ Yitzchak the Bavli says (he is called this) because he was born circumcised. "brought out bread and wine, and he was a priest to the Most High God" (Bereshit 14:18) R’ Shmuel bar Nachmani and the Rabbanan argue, R’ Shmuel said that the laws of the High Priesthood were revealed to him – ‘bread’ is the show bread, ‘wine’ are the libations. The Rabbanan say that Torah was revealed to him as it says, “"Come, partake of my bread and drink of the wine I have mingled.” (Mishle 9:5) ‘and he was a priest to the Most High God’ R’ Aba bar Kahana said every mention of wine written in the Torah makes an impact except for this, R’ Levi said that even this we did not escape, because from there He called upon him “…and they will enslave them and oppress them, for four hundred years.” (Bereshit 15:13)

And Abraham rebuked Avimelech: R. Yosi ben R. Hanina said: Rebuke leads to love, as it says, rebuke a wise man and he will love you. Such indeed is R. Yosi ben Hanina’s view, for he said: Love unaccompanied by rebuke is not love. Resh Lakish said: Rebuke leads to peace; hence, ‘And Abrahman reproved Avimelech’. Such is his view, for he said: Peace unaccompanied by rebuke is not peace.

“Glorious things are said about you, the city of God, forever.” (Psalms 87:3) This refers to Hezekiah, as it says “…and how he made the conduit and the pool, and he brought the water into the city…” (Kings II 20:20) Hezekiah sealed up the waters of the Gihon spring and it says ‘he brought the water into the city’ because he was a collector of traditions and this verse is actually referring to words of Torah, which are compared to water, as it says “Ho! All who thirst, go to water…” (Isaiah 55:1) It also says “Come, partake of my bread…” (Proverbs 9:5) What would Hezekiah do? When he saw that it was well ordered, he brought it to the city; that it was well taught, he brought it to the city. This is what is written “These too are Solomon's proverbs, which the men of Hezekiah, king of Judah, maintained.” (Proverbs 25:1) Another explanation. ““Glorious things are said about you…” (Psalms 87:3) R’ Huna said in the name of R’ Idi: why did Israel express Gd’s name explicitly in the Holy Temple and use a cognomen outside of the Temple bounds? Because it is written “…to fear this glorious and awesome name, the Lord, your God.” (Deuteronomy 28:58) This is ‘glorious things are said about you.’ And where is it said? In the city of God, in the city of Zion. And where? “…the city of God, forever.” (Psalms 87:3)