사무엘상 25:29의 미드라쉬

And the seven prophetesses that prophecied to Israel, who were they? Sarah, Miriam, Deborah, Hannah, Abigail, Huldah and Esther. Sarah as it is written (Gen. 11, 29) The father of Milcah and the father of Yiscah. And R. Isaac said: "Yiscah refers to Sarah, but why was she called Yiscah? Because that signifies seeing, and she was a seer through the Holy Spirit and this is derived from the passage (Ib. 21, 12) Whatever Sarah tells you hearken to her voice. Miriam, as it is written (Ex. 15, 26) Then took Miriam the prophetess, the sister of Aaron. Was she then Aaron's and not Moses' sister." "This means," said R. Nachman, in the name of Rab, "that she had prophecied even when she had been only Aaron's sister [before Moses' birth] saying, 'In the future my mother will give birth to a child that will deliver the Israelites.' Finally, when Moses was born, the whole house was filled with light, and her father arose, and kissed her on her head, and saying to her, 'My daughter, thy prophecy is fulfilled.' Afterward, when he was cast into the river, her mother rose, saying to her, 'My daughter, what has become of thy prophecy?' And thus we understand the passage (Ib. 2, 4) And his sister placed herself afar off, to ascertain what would be done to him, to mean to know what would be the outcome of her prophecy." Deborah, as it is written (Jud. 4, 4) Now Deborah, a prophetess, the wife of Lapidoth. R. Isaac said: "This means that she prepared wicks for the lights in Mishkai. Hannah, as it is written (I Sam. 2, 1) And Hannah prayed and said, 'My heart is glad in the Lord, my horn is exalted through the Lord.' My horn is exalted, and not my flask. This refers to David and Solomon, who were anointed with oil taken from a horn, their dynasty endured; but Saul and Jehu, who were anointed with oil from a flask, their dynasties did not endure. (Ib. 2) There is none holy as the Lord; for there is none besides Thee; Neither is there any rock like our God." R. Juda b. Manassia said: "Do not read, Ein Biltecha [none besides Thee] but read Ein Lebalathecha [nothing could wear you out] . Come and see that the nature of the Holy One, praised be He! is not like the nature of frail man. The work of frail man exhausts its maker, but the Holy One, praised be He! is not so; He exhausts His work." Neither is there any rock like our God; Do not read Ein Tzur (rock), but read Ein Tzayer, (there is no sculptor like our God) for the custom of the world is to form a shape on the wall, but he can put into it neither breath, nor soul, nor entrails, nor bowels, but the Holy One, praised be He! He forms a shape within a shape (creates a body within a body) and puts into it breath, soul, entrails and bowels. Abigail, as it is written (I Sam. 25, 29-31) And the soul of my lord will be bound in the bond of life with the Lord thy God. When she departed she said to him. And when the Lord will do *** ood my Lord. She prophecied that he would be king. R. Nachman said: "This is the meaning of the current statement, 'A woman handles the shuttle while she talks,' or 'the duck bends its head down in walking, and its eyes look all around (it follows two pursuits at the same time.'" Huldah, as it is written (II Kings 22, 14) And Chilkiyaha the priest, and Achikam, and Achbor and Shaphan and Assahyah went unto Huldah the prophetess, the wife of Shallum the son of Tikvah. But how did Huldah prophecy in the place where Jeremiah lived? At the school of Rab it was explained that Huldah was a relative and therefore he was not particular about it. But why did King Joshiyah himself ignore Jeremiah and send a committee unto Huldah? R. Shila said: "Because women are compassionate." R. Jochanan said: "Because Jeremiah was not there, for he went to bring the ten tribes back [from the exile]." And whence do we infer that he did bring them back? It is written (Ex. 7, 13) For the seller shall not return to that which is sold. It is possible that the prophet should prophecy the suspension of the jubilee law when the law had already been abolished? We must therefore say that Jeremiah had caused the return [of the ten tribes] and Joshiyah b. Amon reigned over them. Whence do we infer this? It is written (II Kings 23, 17) What king of monument is that which I see? And the men of the city said to him, "It is the grave of the man of God, who came from Judah and proclaimed these things which thou hast done against the altar of Beth-El.' What had Joshiyah to do with the altar of Beth-El? From this we infer that Jeremiah returned [the ten tribes] from captivity when he began to practice the jubilee law and Joshiyah was king over them. And Esther, as it is written (Est. 5) Now it came to pass on the third day that Esther put on her royalty. It should be written, royal apparel. "Infer from this," said R. Elazar, in the name of R. Cahnina, "that she clothed herself in the Holy Spirit. Here it is written Vatilbash (she put on) and there (I Chr. 12, 18) A spirit, labsha (invested) Amassai. [Just as in the latter place the word Labsha is employed to signify the Holy Spirit, so here also Vatilbash signfies the Holy Spirit]." R. Nachman said: "Pride does not- fit women. Two women were proud, and they both had unlovely names; one was call Bee (Deborah) and the other was called Cat (Huldah). Of Deborah it is written (Jud. 4, 6) And she sent and called Barak but she did not go to him, and of Huldah it is written (II Kings 22, 15) Say unto the man that hath sent you to me; and she did not say, tell the king."

... Teach us, our master, from when does the mitzvah of the Channukah lamp begin? Our rabbis taught – from when the sun sets until the majority of people are gone from the marketplace. And where are they to be lit? If one lives on an upper floor with a window facing the public domain, light there. If it is a time of danger, light within your house [and it is forbidden to do work by its light. R’ Asi said] it is forbidden to see by its light. Why do we light Channukah lamps? When the Hasmonean High Priest defeated the Greeks, as it says “For I bend Judah for Me like a bow; I filled [the hand of] Ephraim, and I will arouse your children, O Zion, upon your children, O Javan; and I will make you as the sword of a mighty man,” (Zechariah 9:13) they entered the Holy Temple. They found there eight iron stakes, fixed them in the ground and lit lamps upon them. Why do we read the Hallel psalms of praise? Because it is written “The Lord is God, and He gave us light.” (Tehillim 118:27) Why don’t we read it on Purim? It is written “…to destroy, to slay, and to cause to perish the entire host of every people and province that oppress them…” (Esther 8:11) and we don’t read it except to mark the fall of a kingdom and the kingdom of Ahasuerus still stood. But when the Holy One destroyed the kingdom of Greece they began to sing hymns and praises and to say that in the past we were servants to Pharoah, servants to Greece and now we are servants to the Holy One “Praise, you servants of the Lord…” (Tehillim 113:1) How many channukot (dedications) were there? There were seven. The dedication of heaven and earth, as it says “Now the heavens and the earth were completed…” (Bereshit 2:1) What dedication was there then? “And God placed them in the expanse of the heavens to shed light upon the earth.” (Bereshit 1:17) The dedication of the wall, as it says “And in the dedication of the wall of Jerusalem…” (Nechemiah 12:27) The dedication of those who came up from the exile, as it says “And they offered up for the dedication of this House of God…” (Ezra 6:17) The dedication of the priests, which we light for. The dedication of the world to come, as it says “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12) The dedication of the princes “This was the dedication offering of the altar…” (Bamidbar 7:84) The dedication of the Sanctuary, which this is speaking of “A psalm; a song of dedication of the House, of David.” (Tehillim 30:1) Another explanation. There are seven channukot. The dedication of the creation of the world, as it is written “Now the heavens and the earth were completed…” (Bereshit 2:1) Completion is the language of dedication, as is written “All the work of the Mishkan of the Tent of Meeting was completed…” (Shemot 39:32) The dedication of Moshe, as it is written “And it was that on the day that Moses finished erecting the Mishkan…” (Bamidbar 7:1) The dedication of the House, as it is written “A psalm; a song of dedication of the House, of David.” (Tehillim 30:1) The dedication of the Second Temple [as it says “And they offered up for the dedication of this House of God…” (Ezra 6:17) and the dedication of the wall] as it says “And in the dedication of the wall of Jerusalem…” (Nechemiah 12:27) The current one of the House of Hasmonean. The dedication of the world to come, because even that has lights, as it is written “And the light of the moon shall be like the light of the sun, and the light of the sun shall be seven-fold as the light of the seven days…” (Isaiah 30:26)

(Gen. 28:12:) THEN HE DREAMED THAT HERE WAS A LADDER…. Let our master instruct us: What is the difference between the death of the righteous and the death of the wicked? R. Justa bar Shunem said in the name of R. Joshua of Sikhnin: The death of the wicked is neither on the earth nor in the heavens. For it is so written of Ahithophel (in II Sam. 17:23): THEN HE {GAVE INSTRUCTIONS UNTO HIS CHILDREN} [SET HIS HOUSE IN ORDER] AND HANGED HIMSELF. And likewise in the case of Haman, < his death was > neither on the earth nor in the heavens. It is so stated (in Esth. 7:10): THEN THEY HANGED HAMAN; and his children as well (according to Esth. 9:25): SO THAT HE AND HIS CHILDREN WOULD BE HANGED. But the death of the righteous is < both > in the heavens and on the earth, as stated (in I Sam. 25:29): YET THE LIFE OF MY LORD (David) SHALL BE FOUND IN THE BUNDLE OF THE LIVING < WITH THE LORD YOUR GOD >. Where is it shown < that the death of the righteous > is on the earth? (II Chron. 32:33:) SO THEY TOOK HIM (Hezekiah) UP AND BURIED HIM IN THE ASCENT OF THE TOMBS OF THE HOUSE OF DAVID. THUS < ALL JUDAH AND THE INHABITANTS OF JERUSALEM > PAID HIM HONOR AT HIS DEATH.

“and the dust returns to the earth as it was; and the spirit returns to God, who provided it” (Ecclesiastes 12:7).
“And the dust returns to the earth as it was” – Rabbi Pinḥas and Rabbi Ḥilkiya [said] in the name of Rabbi Simon: When is it that “the spirit returns to God, who provided it”? It is when “the dust returns to the earth [as it was].”¹²If the body returns free of sin, as it was before the person lived his life. If not, “may He cast away the souls of your enemies…” (I Samuel 25:29).¹³God will cast away the souls of the sinners.
Rabbi Shmuel bar Naḥmani [said] in the name of Rabbi Avdimi of Haifa: [This is analogous] to a priest who is scrupulous regarding matters of ritual purity who gave a loaf of teruma bread to a priest who is not scrupulous in that regard, and said to him: ‘Look, I am pure, my household is pure, my utensils are pure, and this loaf that I am giving you is pure. If you return it to me in the manner that I gave it to you, fine, but if not, I will burn it in your presence.’ So too, the Holy One blessed be He says to each person: Look, I am pure, My abode is pure, My attendants are pure, and the soul that I am placing in you is pure. If you give it to Me as I gave it to you, fine, but if not, I will burn it in your presence.¹⁴In Gehenna
All this [occurs to a person] in his old age; however, in one’s youth, if he sins he is stricken with gonorrhea and leprosy; therefore, Moses cautions Israel: “[Any] man, when there will be a discharge from his flesh” (Leviticus 15:2).¹⁵The term “from his flesh” is seemingly unnecessary and is meant to emphasize that if one sins God brings upon him bodily punishment even in his youth. God need not bring this punishment from an external source; He can bring it from within a person’s own body.
Rabbi Yehoshua ben Levi interpreted the verses regarding the Temple.¹⁶Previously verses 1–7 were interpreted as warning a person to remember God before reaching old age. Rabbi Yehoshua ben Levi offers an alternative interpretation of these verses. The prophet said to Israel: “Remember your Creator” (Ecclesiastes 12:1) – remember your Creator while your chosen status is still intact, while the covenant of priesthood is still intact, as it is stated: “And choose it from all the tribes of Israel [to be priests for Me]” (I Samuel 2:28); while the covenant of Levitehood is still intact, as it is stated: “As the Lord your God has chosen it from all your tribes…” (Deuteronomy 18:5); while the covenant of Jerusalem is still intact, as it is stated: “The city that I have chosen” (I Kings 11:32); while the kingdom of the House of David is still intact, as it is stated: “He chose David, His servant” (Psalms 78:70); while the Temple is still intact, as it is stated: “Now I have chosen and consecrated this house” (II Chronicles 7:16); while you are still intact, as it is stated: “The Lord your God has chosen you to be a treasured people for Him” (Deuteronomy 7:6). “Before the evil days come” (Ecclesiastes 12:1) – these are the days of the exile; that is what is written: “Who put far away the evil day” (Amos 6:3). “And the years arrive when you will say” (Ecclesiastes 12:1): The merit of the patriarchs has ceased.
“Before the sun…are darkened” (Ecclesiastes 12:2) – this is the kingdom of the House of David, as it is stated: “His throne will be like the sun before Me” (Psalms 89:37). “The light” (Ecclesiastes 12:2) – this is Torah, as it is stated: “For the commandment is a lamp and Torah is light” (Proverbs 6:23). “The moon” (Ecclesiastes 12:2) – this is the Sanhedrin,¹⁷The Sanhedrin would sit in the configuration of a semicircle, or half-moon. as it is written: “Like the moon, it will be established forever” (Psalms 89:38). “The stars” (Ecclesiastes 12:2) – these are Torah scholars.
“And the clouds return after the rain” (Ecclesiastes 12:2) – you find that all the harsh prophecies that Jeremiah prophesied in their regard did not befall them until after the destruction of the Temple.
“On the day that the guards of the house will tremble” (Ecclesiastes 12:3) – these are the priestly and Levite watches. “The men of valor will be bent” (Ecclesiastes 12:3) – these are the priests. Rabbi Abba bar Kahana said: Aaron [picked up and] waved twenty-two thousand Levites on one day, as it is stated: “Aaron waved the Levites a waving before the Lord (Numbers 8:11). Rabbi Ḥanina said: The crop [of a bird] is very light, and the priest would aim, take it in one hand, and throw it behind the ramp [of the altar, a distance of] thirty-two cubits, with a backward [motion of his] hand.¹⁸Throwing a light item accurately to a great distance takes enormous strength.
“The grinders will cease” (Ecclesiastes 12:3) – these are the great compilations [of tannaitic traditions], like the compilation of Rabbi Akiva, the compilation of Rabbi Ḥiyya and Rabbi Hoshaya, and the compilation of bar Kappara. “Because they have dwindled” (Ecclesiastes 12:3) – this is the Talmud that is intermingled with them. “It will be dark for those who gaze through the windows” (Ecclesiastes 12:3) – you find that when Israel was exiled to Babylon, there was no one able to clearly articulate his studies.
“The doors to the street will be shut” (Ecclesiastes 12:4) – these are the doors of Neḥashta of the House of Elnatan,¹⁹Neḥushta, daughter of Elnatan, was the mother of Yehoyakhin, king of Judah (see II Kings 24:8). Her door was open to all those in need, but this was no longer the case after the destruction of Jerusalem and the Temple. which had been wide open. “With the fading of the sound of the mill” (Ecclesiastes 12:4) – [the destruction occurred] because they were indolent in the study of Torah. Rabbi Shmuel bar Naḥmani said: Matters of Torah were likened to a mill; just as a mill is not idle by day or at night, so too, regarding matters of Torah it is stated: “You shall contemplate it day and night” (Joshua 1:8). “And one will arise to the voice of a bird” (Ecclesiastes 12:4) – Rabbi Levi said: For eighteen years, a Divine Voice would proclaim and call out to Nebuchadnezzar and say to him: Wicked slave, ascend and destroy the house of your Master, because His children are rebellious and do not obey Him. “And all the sources of music will be lowered” (Ecclesiastes 12:4) – [Nebuchadnezzar] ascended and abrogated song in the Temple; that is what is stated: “They will not drink wine with song” (Isaiah 24:9).
“They will also fear heights” (Ecclesiastes 12:5) – [Nebuchadnezzar] also feared the most elevated, the King of kings. “There will be obstacles on the way” (Ecclesiastes 12:5) – the fear of the way fell over him. Rabbi Levi said: He began delineating subdivisions along the route, as it is stated: “For the king of Babylon stood at the crossroads, [at the head of the two roads, to practice divination; he shot arrows, consulted the terafim, and examined the liver]” (Ezekiel 21:26); [he stood at] a thoroughfare that diverges, “at the head of the two roads,” [a location] that diverges to two roads. There were two roads there, one going toward the wilderness and one going toward the settlement [Jerusalem]. “To practice divination” – he began performing divination in the name of Rome, but it was not successful;²⁰He performed divination to find out if he would be successful if he waged war against Rome, but the message he received was that he would not be successful. in the name of Alexandria, but it was not successful; in the name of Jerusalem, and it was successful. “He shot arrows” in the name of Rome, but it was not successful; in the name of Alexandria, but it was not successful; in the name of Jerusalem, and it was successful.²¹He shot arrows straight up into the air and watched to see in which direction they would fall. When he shot with the intention to receive a sign about Jerusalem, the arrow sailed in the direction of Jerusalem. He kindled lamps and lanterns in the name of Rome, but they did not light; in the name of Alexandria, but they did not light; in the name of Jerusalem, and they lit. He sailed boats on the Euphrates River in the name of Rome, but they did not move; in the name of Alexandria, but they did not move; in the name of Jerusalem, and they moved. “Consulted the terafim” – this is his idol worship. “And examined the liver” – Rabbi Levi said: Like an Arab who slaughters a lamb and examines its liver.²²This is a form of divination.
“In his right hand was the divination for Jerusalem, [to place battering rams, to call for murder, to raise the voice with shouting, to place battering rams against the gates, to pour a ramp, to build a siege tower]” (Ezekiel 21:27) – the divination of Jerusalem was in his right hand.²³He was encouraged by the signs he received via divination that he would conquer Jerusalem. Alternatively, he cast lots, and the lot of Jerusalem came up in his right hand, indicating that he would conquer it. “To place battering rams [karim]” – [to appoint] government officials [kalorkhin]; “to call for murder” – [to administer] death sentences; “to raise the voice” – [to sound] trumpets of war; “to place battering rams” – he deployed a siege; “to pour a ramp” – [from which they would catapult] stones; “and to build a siege tower” – ramps [to climb over the wall]. Regarding all of these [it could have been said]: “But it will be for them like a vain divination [in their eyes, who have weeks upon weeks, and it evokes iniquity for them to be captured]” (Ezekiel 21:28). The prophet said to Israel: Had you merited, you would have read the Torah that is expounded in seven times seven ways.²⁴This is alluded to in the phrase “weeks upon weeks,” as a week has seven days. Now that you have not merited, Nebuchadnezzar will divine seven times seven divinations upon you. Why to that extent? “And it evokes iniquity for them to be captured” – this is the blood of Zekharia.²⁵See Kohelet Rabba 3:16, where the story is told of Zekharia, a prophet and priest, who was murdered in the Temple. This terrible act caused the Israelites to be punished with great bloodshed and suffering at the time of the destruction of the Temple.
“The almond tree will blossom” (Ecclesiastes 12:5) – this is the prophecy of Jeremiah, as it is stated: “I see the branch of an almond tree” (Jeremiah 1:11). Rabbi Elazar said: Just as an almond tree, from the moment that it blossoms until its fruit ripens is twenty-one days, so too, the entire decree was [carried out] only from the seventeenth of Tammuz until the ninth of Av.
“The grasshopper will be burdened” (Ecclesiastes 12:5) – this is the image of Nebuchadnezzar, as it is stated: “Nebuchadnezzar the king made an image of gold; [its height was sixty cubits, and its width was six cubits]” (Daniel 3:1).²⁶It is referred to disdainfully as a grasshopper as a way to mock its giant size. Rabbi Yoḥanan said: It emerges that you are saying that anything whose height is sixty and its width is six [is able to stand,] but [in fact] it requires a width one-third of its height. Rabbi Banai said: It was like a reed; he would place it upright and it would fall, he would place it upright and it would fall. Rabbi Ḥagai said in the name of Rabbi Yitzḥak. It was incapable of standing until he brought all the silver and gold from Jerusalem. They poured it into a solid base before it as a stand for its feet. That is what is written: “They will cast their silver in the streets” (Ezekiel 7:19).
“The caper berry [haaviyona] will fail” (Ecclesiastes 12:5) – this is the merit of the patriarchs.²⁷The word aviyona is expounded to mean father of a dove [avi yona], as the Jewish people are likened to a dove. “For the man goes to his eternal home” (Ecclesiastes 12:5) – they were from Babylon,²⁸Abraham’s origins were in Babylon. and to Babylon they returned. “And the mourners will circle in the streets” (Ecclesiastes 12:5) – this is the exile of Yekhonya. You find that at the time of the exile of Zedekiah,²⁹The exile of Zedekiah, which took place in the wake of the destruction of the Temple, was eleven years after the exile of Yekhonya. the members of the exile of Yekhonya emerged to greet them. They were covered in sackcloth³⁰This was in mourning for the destruction of the Temple. on the inside and in white garments³¹As residents of Babylon, they outwardly celebrated their king’s victory. on the outside. They would ask each other:³²Those who had been exiled previously asked those who were just coming into exile. How is [my] father doing? How is [my] mother doing? How is [my] brother doing? They said to them: They were killed. They would mourn with one hand and laud with the other hand,³³They would beat their chests or thighs in mourning, and when forced to, they would applaud the king for his victory. to fulfill what is stated: “Your splendor will be upon your heads and your shoes upon your feet; you will not lament and you will not weep” (Ezekiel 24:23).³⁴They were forced to wear celebratory clothing and could not properly mourn their loss.
“Before the silver cord is severed” (Ecclesiastes 12:6) – this is the genealogical chain;³⁵Families of impeccable lineage kept meticulous genealogical records and were careful to marry only families with similarly impeccable lineage. This ability, and certainly the records, were lost during the period of destruction and exile. “the golden skull is shattered” (Ecclesiastes 12:6) – these are matters of Torah, as it is stated: “More pleasant than gold” (Psalms 19:11).
“The pitcher is smashed at the spring” (Ecclesiastes 12:6) – two amora’im: One says: The pitcher of Barukh at the spring of Jeremiah,³⁶Barukh ben Neriya was the disciple of Jeremiah. The transmission from master to disciple was disrupted. and one says: The pitcher of Jeremiah at the spring of Barukh. That is what is written: “[Then Barukh answered them:] From his own mouth he would recite all these words to me and I would write on the scroll with the ink” (Jeremiah 36:18).³⁷In this verse, Barukh copied down what Jeremiah said. The midrash may be alluding to the fact that Jeremiah was dependent upon Barukh’s skill as a scribe, which was enhanced by Divine inspiration (Maharzu); alternatively, Jeremiah the teacher was enriched by his student’s insights and questions (Etz Yosef).
“And the wheel is shattered into the cistern” (Ecclesiastes 12:6) – they were from Babylon, and to Babylon they returned. They were from Babylon, as it is stated: “The Lord said to Abram: Go you from your land” (Genesis 12:1).³⁸Abraham’s original land was Ur Kasdim (see Genesis 11:31), which is in Babylon. “And to Babylon they returned” – [as it is stated regarding Nebuchadnezzar:] “And exiled the people to Babylon” (Ezra 5:12). Rabbi Yoḥanan said: “Who says to the depths: Be dry” (Isaiah 44:27). “The depths” – this is Babylon. Why is it called “the depths”? Because the dead of the generation of the Flood were submerged there, as it is written: “As Babylon caused the dead of Israel to fall, [so at Babylon shall fall the dead of all the land]” (Jeremiah 51:49).
Reish Lakish said: It is written: “They found a valley in the land of Shinar” (Genesis 11:2). Why is it called Shinar? Because the dead of the generation of the Flood were transported [sheninaru] there [by the water]. Alternatively: Shinar, as they died in convulsions [tashnuk], without a lamp and without a bathhouse.³⁹Because they were impoverished. Alternatively: Shinar, as they were bereft [meno’arim] of the mitzvot, without teruma and tithes.⁴⁰These mitzvot apply specifically in the Land of Israel. Shinar, as their princes die as lads [ne’arim]. Shinar, as they established an enemy [soneh] and a destroyer [va’er]; and who is that? It is Nebuchadnezzar.
“And the dust returns to the earth as it was” (Ecclesiastes 12:7) – they were from Babylon, and to Babylon they returned. “And the spirit returns to God” – this is the Divine Spirit. You find that when Jeremiah saw Jerusalem destroyed, the Temple burned, Israel exiled, and the Divine Spirit that departed, he began [to speak] about them with [the phrase] “vanity of vanities” (Ecclesiastes 12:8).

“Who knows the spirit of the sons of man? Does it go upward? And the spirit of the animal, does it go downward to the earth?” (Ecclesiastes 3:21).
“Who knows the spirit of the sons of man…?” It is taught: Both the soul of the righteous and the soul of the wicked, all of them ascend on High; however, the souls of the righteous are placed in the treasury, while the souls of the wicked are cast down to the earth, as Avigayil said to David, with divine inspiration: “May the soul of my lord be bound in the bond of life” (I Samuel 25:29). Could it be so even for the wicked? The verse states: “And may He cast the souls of your enemies as from the hollow of a slingshot” (I Samuel 25:29).
A noblewoman asked Rabbi Yosei ben Ḥalafta, she said to him: ‘What is this that is written: “Who knows the spirit of the sons of man? Does it go upward?”’ He said to her: ‘These are the souls of the righteous that are placed in the treasury, as Avigayil said to David with divine inspiration: “May the soul of my lord be bound in the bond of life” (I Samuel 25:29). Could it be so even for the wicked? The verse states: “And may He cast the souls of your enemies as from the hollow of a slingshot” (I Samuel 25:29).’ She said to him: ‘And what is this that is written: “And the spirit of the animal, does it go downward to the earth?”’ He said to her: ‘These are the souls of the wicked, who descend to Gehenna below, as it is stated: “On the day of his descent to the netherworld I caused mourning, I covered the depths because of him” (Ezekiel 31:15).’

R. Juda said: "If a man dies and leaves none to mourn his death, ten men shall go to his place [where he died] and sit there [seven days]." It once happened that a man, in the neighborhood of R. Juda, died, and left none to mourn his death; so R. Juda went there every day with ten men and sat in the place where he died. After seven days [the spirit of the dead person] appeared to R. Juda in a dream and said to him, "Mayest thou be as comforted as thou didst comfort me." (Ib. b) R. Abuhu said: "Whatever is said in the presence of a dead body, he knows until the closing of the tomb." Concerning this there is a difference of opinion between R. Chiya and R. Simon, the son of Rabbi. One said that the dead knows "until the closing of the tomb" and the other said, "until his body is consumed." The one that said until the body is consumed derives it from the passage (Job 14, 22.) But his body on him feeleth pain [proving that as long as the body exists it feels]. The other who said, until the closing of the tomb, derives it from the following passage (Ecc. 12, 7.) When the dust will return to the earth as it was [showing that as soon as it is buried, knowledge ceases]. Our Rabbis taught: "And the spirit will return unto God, who gave it (Ecc. 12, 7), i.e., return [the soul] to Him just as He gave it to you. He gave it to you, purified; return it purified. This may be likened unto the mortal king who distributed clothes to each of his servants. The wise among them folded and put them into a box. The foolish among them put them on and performed their daily work in them. On a certain day, the king demanded the return of these clothes. The wise men returned their clothes clean and pressed, but the foolish returned them in a dirty and worn condition. The king was pleased with the action of the wise men, but was full of fury at the fools. He thereupon ordered that the clothes of the wise be stored and that they themselves depart in peace, but the clothes of the fools were to be laundered and they themselves be sent to prison. So doeth also the Holy One. praised be He! Concerning the bodies of the righteous. He saith (Is. 57, 2.) He shall come (to his Father) in peace; they shall repose in their resting place; and concerning their souls He saith (I Sam. 25, 29.) Yet will the soul of my Lord be bound in the bond of life with the Lord, thy God. Concerning the bodies of the wicked, He saith (Is. 48, 22.) There is no peace, saith the Lord, unto the wicked, and concerning their souls. He saith (I Sam. 25, 29.) And the souls of thy enemies will He hurt away, as out of the sling." We are taught that R. Eliezer said: "The souls of the righteous are reserved underneath the throne of the Divine Majesty, as it is written (Ib.) Yet will the soul of my Lord be bound in the bond of life, while the souls of the wicked are becoming more and more greasy, as it is said (Ib.) And the soul of thy enemies will He hurl away, as out of the sling." Rabba asked of R. Nachman: "How is it with the souls of the average persons?" R. Nachman replied: "I might have died without telling you this thing. Thus said Samuel: 'The souls of both, the average and the wicked are given over to the angel Dumah; the former, however will have rest while the latter will have no rest at all.'"

Rab Huna said: All Israel who die outside the land (of Israel), their souls are gathered into the land (of Israel), as it is said, "Yet the soul of my lord shall be bound in the bundle of the living" (1 Sam. 25:29). All the heathens who die in the land of Israel have their souls cast outside the land (of Israel), as it is said, "And the souls of thine enemies, them shall he sling out, as from the hollow of a sling" (ibid.), (even) beyond the land (of Israel).

(Bamidbar 6:24) "The L-rd bless you": with the explicit blessing (Devarim 28:3-6) "Blessed shall you be in the city and blessed shall you be in the field … Blessed shall be your basket and your remainder. Blessed shall you be in your coming in and blessed shall you be in your going out." "The L-rd bless you": with possessions "and keep you": with possessions. R. Nathan says: May He bless you with possessions and keep you — in body. R. Yitzchak says "and keep you": from the evil inclination, as it is written (Proverbs 3:26) "For the L-rd will be with you in your trust, and He will guard your feet from entrapment." Variantly: "and keep you": from all evil, viz. (Psalms 121:4-7) "He neither slumbers nor sleeps, the Keeper of Israel … at your right hand … By day the sun … The L-rd will keep you from all evil." Variantly: "and keep you": from mazikkin (destructive agents), viz. (Ibid. 91:11) "For His angels will He charge for you to keep you in all your ways." Variantly: "and keep you": He will keep for you the covenant of your fathers, viz. (Devarim 7:12) "… then the L-rd your G-d will keep for you the covenant and the lovingkindness which He swore to your fathers." Variantly: "and keep you": He will keep for you the "end" (i.e., the time of redemption). And thus is it written (Isaiah 21:11-12) "A prophecy concerning Duma (Edom): He (Israel) calls to Me from Seir: 'Keeper, what of the night?' 'Keeper, what of the night?' The Keeper says: 'Morning is coming and also night, etc.'" Variantly: "and keep you": He will keep your soul at the time of death, viz. (I Samuel 25:29) "and my master's soul will be bound up (after death) in the bond of life." From this I would understand both (the soul of) the righteous and the wicked to be intended. It is, therefore, written (Ibid.) "but the soul of your foes will He hurl away from the hollow of a sling." Variantly: "and keep you": He will keep your feet from Gehinnom, viz.: (Ibid. 2:9) "He will keep (from Gehennom) the feet of His pious ones." Variantly: "and keep you": He will keep you in the world to come, viz. (Isaiah 4:31) "But those who trust in the L-rd will renew strength. They will lift their wings as eagles, etc."

(Bamidbar 27:16) "Let the L-rd, the G-d of the spirits of all flesh, etc.": Scripture hereby apprises us that all the spirits issue only from Him. R. Eliezer the son of R. Yossi Haglili says: Let this "sign" always be in your hand: that so long as a man is alive his soul is reposited in the hand of its Owner, as it is written (Iyyov 12:10) "… that in His hand is the spirit of all living things. When he dies, it is reposited in the otzar ("the treasury,") as it is written (I Samuel 25:29) "and may the soul of my master be bound up in the bond of life." I might think, (the soul of) both the righteous and the wicked; it is, therefore, written (Ibid.) "and may He sling out the soul of your foes (as) in the hollow of a sling." "a man over the congregation": This is Joshua, as it is written (Psalms 78:25) "the bread of the mighty (i.e., manna) did a man eat." And why did Scripture not specify (that it was Joshua)? So as not to stir up controversy (over the appointment of Joshua) among his sons and the sons of his brother (Aaron, i.e., Elazar and Ithamar.)"

Variantly: "He also loved the peoples": We are hereby taught that the L-rd loved Israel more than He had ever loved any nation or kingdom. "All of his holy ones are in Your hand": These are the souls of the righteous which are reposited with Him in the "treasure-trove," as it is written (I Samuel 25:29) "May my lord's soul be bound up in the bond of life, with the L-rd your G-d." "And they planted themselves at Your feet": Even though (at the giving of the Torah) they recoiled twelve mil and returned twelve mil," they bore (the yoke of) Your words — "All that the L-rd has spoken, we shall do and we shall hear."