잠언 28:30의 탈무드

R. Dosethai b. Judah said: One should always⁵⁶In Ber. 7b (Sonc. ed., p. 36) the text reads ‘it is permitted to’. contend with the wicked, as it is stated, They that forsake the law praise the wicked; but such as keep the law contend with them.⁵⁷Prov. 28, 4. Should somebody whisper to you, ‘[But is it not written,] Contend not with evildoers, neither be thou envious against them that work unrighteousness?’⁵⁸Ps. 37, 1. E.V. fret not thyself because of evildoers. answer him, ‘Only he whose conscience pricks him⁵⁹lit. ‘whose heart knocks him’. So GRA in agreement with Ber. loc. cit. speaks thus. Contend not with evildoers means, to be like them; be not envious against them that work unrighteousness means, to emulate them’.

Rebbi Samuel, son of Rebbi Yose ben Rebbi Abun³¹¹One of the very last Amoraim mentioned in the Yerushalmi. He explains why his generation turned from work on a Talmud to work on Midrashim., preached: A rich man is wise in his own eyes, but an understanding poor man will think little of him. ³¹²Prov. 28:11. Eccl. rabba 6:2, end.A rich man is wise in his own eyes, this is the master of Talmud. But an understanding poor man will think little of him³¹³Cf. Arabic حقر “to despise somebody or something, think little of him.”, that is the master of homiletics. A parable of two people who entered a city, in the hand of one are gold bars, in the other’s hand small change. The holder of the gold bars cannot spend them and survive; the holder of small change can spend it to survive³¹⁴Nobody comes to hear lectures on Talmud, everybody comes to hear a preacher. Cf. Babli Bava batra 145b. For a negative view of homiletics three generations earlier cf. Maˋserot 3:10 Note 161 (Sopherim Chapter 15)..

BARAITHA. He who looks to the earnings of his ass or to the earnings of his wife¹²⁰Pes. loc. cit. (Sonc. ed., p. 245). does not see a sign of blessing.
GEMARA. What is the reason? Because it is written, A righteous man regardeth the life of his beast:¹²¹Prov. 12, 10. a beast does regard the life of a righteous man. ‘The earnings of his wife’: for it is written, [And there will be goat’s milk enough] for thy food, for the food of thy household; and maintenance for thy maidens.¹²²ibid. XXVII, 27. The Torah teaches that your food comes before the food of your household,¹²³In Rabbinic phraseology the Biblical term ‘house’ is equated with one’s wife; cf. Yoma 2a (Sonc. ed., p. 1). and then comes the food of your maidens. Raba said: Whoever compels his wife or his household to work, the evil inclination departs from them;¹²⁴Being fully occupied, they will have no time to indulge in wrong. as it is stated, The wicked flee when no man pursueth; but the righteous are secure as a young lion.¹²⁵Prov. 28, 1. This conforms to what we learnt:¹²⁶Keth. 59b (Sonc. ed., p. 353). Rabban Simeon b. Gamaliel said: If a man forbade his wife under a vow to do any work, he must divorce her and give her her kethubah, because idleness leads to idiocy.

Anyone who causes others to do good, his own sins will not overtake him. For it cannot be that his students will inherit the World to Come while he himself goes down to Sheol, as it says (Psalms 16:10), “For you will not abandon me to Sheol.” And anyone who causes others to sin, no amount of repentance will ever help him. For it cannot be that his students go down to Sheol while he himself inherits the World to Come, as it says (Proverbs 28:17), “A person with blood on his hands will go down into a pit.”