Midrasz do Królów I 8:66

(Ib. 9) But whence do we learn that one joy must not be mixed with another? Said R. Juda in the name of Samuel: "It is written (I Kings 8, 65) And Solomon held at the time the feast, etc., seven days and seven days, even fourteen days. Now, if it be true that one joy may be mixed with another, why then did Solomon not postpone his feast until the festival; for then the seven days of the festival would have served for both?" R. Parnach, in the name of R. Jochanan, said: "In that year the Israelites had not observed the Day of Atonement and they were perturbed over the sin that might cause them destruction. Whereupon a heavenly voice came forth and said unto them: 'All of you are destined for the future world'" And whence do we learn that they were pardoned for that sin? R. Tachlipha was taught (See Volume One, page 118, line 9).

R. Jonathan b. Achmai and R. Juda b. Gerim had been studying the chapter concerning vows before R. Simon b. Jochai. In the evening they took leave of him and departed. On the following morning they returned and asked leave again. Whereupon R. Simon b. Jochai said unto them: "Did you not take leave of me last night?" They answered him: "Has not our master taught us that a disciple who takes leave of his teacher and remains in the same place over night must take leave again? For it is "written (I Kings 8, 66) On the ninth day (the twenty-second day, of the seventh month) he dismissed the people, and they blessed the king; and it is again written (II Chron. 7, 10) And on the twenty-third day of the seventh month he dismissed the people. We infer from this that a disciple who, after taking leave of his master, remains over night in the same place, must take leave again." [Hence both dates are correct.] He then said to his son: "These are worthy (scholarly) men. Go and let them bestow a blessing upon you." His son went, and found them discussing the contradiction of the following passages (Prov. 4, 26) Balance well the track of thy foot, and let all thy ways be firmly right; and it is written (Ib. 5, 6) So that she cannot balance the path of life; her tracks are unsteady and she knoweth it not. This presents no difficulty; the latter passage refers to such a commandment that can not be performed by others (Ib. b) and the former passage has reference to such as can be performed by others. [When it should be preferred to study.] They again propounded a question: It is written (Ib. 3, 15) She is more precious than pearls, and all the valuable things are not equal unto her. Hence, Heavenly things are equal; and it is written (Ib. 8, 2) And all the things that men wish for are not equal to her; hence even Heavenly things are included? And this they also explained that the one refers to such a case which may be performed by others, while the other refers to such a case which cannot be performed by other. Then they turned to him (the son) and said. "Wherefor hast thou come to us?" "Father sent me here to receive your blessing," was his answer. Whereupon they said to him: "May it be His will that thou sowest and never reapest; thou shalt bring in, but never carry out; thou Shalt give forth but not bring in; thy permanent house shall be waste and thy temporary dwelling shall be inhabited; thy table shall be confused, and thou shalt not see a first year." When he returned unto his father he said: "Not only did they not bless me but, on the contrary, they caused me grief with their words!" "What did they say to you?" asked his father. He recited the above. "All there are blessings!" exclaimed his father, "viz: Thou shalt sow and not reap means [allegorically] that thou shalt bear children and they shall not die. Thou shalt bring in and not give forth means that thou shalt bring in thy house wives for sons, and thy male children shall not die, so their wives will not need to leave thy house. Thou shalt give forth and not bring in means that thou shalt have daughters and their husbands shall not die, so that they shall not be compelled to return to thy house. Thy permanent house shall be ruined and thy temporary dwelling shall be inhabited — for this world is only a temporary dwelling and the world to come is the real house, as it is written (Ps. 49, 12) Their inward thought is, that their houses are to be forever. Do not read Kirbam, (their inward) but Kivrom (their graves). Thy table shall be confused, on account of many children. And thou shalt not see a first year means thy wife shall not die, so that thou shalt not be compelled to marry another."

(Fol. 30a) The following question was asked of R. Tanchum of Noy: "Is it permissible to extinguish the light on the Sabbath for the sake of a sick person?" He began his answer by saying: "O thou King Solomon! Where is thy wisdom and where is thy understanding? Not only do the words contradict your father's words but [they are at variance with] thine own utterances also. Thy father David said (Ps. 116, 17.) Not the dead can praise the Lord, and thou sayest (Ecc. 4, 2.) Thereupon praise I the dead that are already dead, and again thou sayest (Ib. 9., 4.) For a living dog fareth better than a dead lion. But this is not difficult to explain. When David said. Not the dead can praise the Lord, he meant thus: 'A man should always occupy himself with the study of the Torah and meritorious deeds before he dies; for, as soon as he dies, he becomes free from the obligation of [studying] the Torah and [fulfilling] meritorious deeds and the Holy One, praised be He! accepts no praise of him.' This is what R. Jochanan said: 'What is meant by the passage (Ps. 88, 61.) Free among the dead, i.e., as soon as a man dies he is freed from the obligation of [studying] the Torah and [fulfilling] meritorious deeds, And when Solomon says (Ecc. 4. 2.) Thereupon praise I the dead that are already dead, he refers to the time when Israel sinned in the deserts. Moses stood up before the Holy One, praised be He! and offered many prayers and supplications unto Him but was not answered. However, as soon as he said (Ex 32, 13.) Remember Abraham, Isaac and Israel, Thy servants, he was forthwith answered. Now, did not Solomon say properly Thereupon praise I the dead that are already dead." It may be explained in another way also. The usage of the world is that if a mortal prince issue a decree, it is doubtful whether it will be complied with or not; even if it be complied with while the prince lives it may not be complied with when he is dead. But Moses, our teacher, has issued many decrees and established many ordinances and they endure forever and ever. Now did not Solomon say properly (Ecc. 4, 2.) Thereupon praise I the dead that are already dead! The passage, Thereupon praise I the dead, etc., may also be explained in another way, as R. Juda said in the name of Rab; for R. Juda in the name of Rab said: "What is meant by the passage (Ps. 86, 17.) Display on me a sign for good that those who hate me may see it. Thus said David before the Holy One, praised be He! 'Sovereign of the universe, forgive me this sin [of Bath Sheba].' Thou art forgiven.' answered the Lord. David then said to the Lord: 'Show me a sign while I live.' Whereupon He answered, 'During thy life I shall not make it known but during the life of Solomon, thy son, I shall make it known.' When Solomon had built the Temple he desired to place the ark in the holy of holies, but the gates had become fastened to each other [and they could not be opened]. Solomon then offered twenty-four prayer-songs but was not answered. He then began the prayer (Ps. 24, 7.) Raise your heads, O ye gates and be raised wide, ye everlasting gates, and let the king of glory enter. Thereupon the gates ran after him and opened their mouths and wanted to swallow him up, saying: Who is the King of glory? (Ib.) Solomon replied. The Lord, strong and mighty (Ib.). He then repeated Raise your heads, O ye gates, and raise up, ye everlasting doors, and let the King of glory enter. Who is the King of glory, the Lord of Hosts, He is the King of glory, Selah (Ib.). Still he was not answered; but as soon as he said O Lord God turn not away the face of thy anointed, remember the pious deeds of David thy servant, (II Chr. 6, 12), he was immediately answered. At that moment the faces of David's enemies turned black like the bottom of a pot and then it was known to all that the Holy One, praised be He! had forgiven David that sin. Therefore, did not Solomon properly say. Thereupon, praise I the dead, etc. This is meant by the passage (I Kings 8, 66.) On the eighth day he dismissed the people; they blessed the king and went unto their tents, glad of heart, because of all the good that the Lord had done for David his servant and for Israel his people, i.e.. And they went unto their tents, meaning they found their wives levitically pure. Joyful, because of having enjoyed the Divine Glory; glad of heart, each man's wife had become pregnant with a male child; because of all the good which God had done unto David his servant, that he forgave him that sin; and Israel his people, for they were forgiven their neglect of the observance of the day of Atonement. And when Solomon said (Ecc. 9, 4.) For a living dog fareth better than a dead lion, he meant that which R. Juda said in the name of Rab; for R. Juda in the name of Rab, said: "What is meant by the passage (Ps. 39, 5.) Let me know, O Lord, my end, and what the measure of my days is, I wish to know when I shall cease to be, i.e., thus said David before the Holy One, praised be He! 'Sovereign of the universe let me know my end.' Whereupon the Lord answered him: 'It has been decreed by me that the time of the death of mortal man shall not be known; And the measures of my days what are they (Ib.), David again asked. 'It is decreed by me answered the Lord,' that the measure of the days of a man shall not be known.' Again David asked: 'I wish to know when I shall cease to be.' The Lord then said to him: 'Thou wilt die on the Sabbath.' 'Let me die rather on the first day of the week,' begged David. 'The first day of the week is the day on which thy son Solomon shall be king, and one kingdom must not encroach on the other even by so much as a hair's breath.' 'Let me then die on the Sabbath eve,' pleaded David. Whereupon the Lord said Far better is a day in thy courts than a thousand (Ps. 84, 11), i.e., 'I like one day in which thou art studying the Torah better than a thousand burnt offerings which Solomon, thy son, will sacrifice before me upon the altar.' (Ib. b) Each Sabbath day he would sit and study. On that Sabbath when he was to die, the angel of death came and stood before him, but was unable to do anything because David never once ceased studying. [Said the angel to himself] What shall I do? There was an orchard in the back of David's house; the angel of death went there and shook the trees. David [hearing the noise] went out to see [the cause of the noise]; as he ascended the ladder the angel caused it to break. David fell down and consequently stopped studying; whereupon the angel of death took his life. It so happened that Solomon sent to ask the following questions in the academy: 'My father died and lies in sun; what shall I do? [Am I allowed to remove him from the sun?] And the dogs of my father's house are hungry, what shall I do?' They answered him: 'Cut up a carrion and place the pieces before the dogs. As to thy father, place a loaf of bread or an infant upon his body and then you may carry it away from the sun.' Did not Solomon, therefore, say properly? For a living dog fareth better than a dead lion. And as to the question, which I have been asked in your presence, I say this: a lamp is called Ner and the soul is called Ner; it is better that a human light (lamp) be extinguished than that God's light (life) be extinguished."