Midrasz do Przysłów 3:15

What is more, there is a tradition to the effect that the object particle (et)⁸The et is a particle of the objective case and frequently, when employed in Scripture, has the meaning of “with,” thereby adding a new thought to the verse. The particle et gave rise to a method of biblical interpretation by implication. See B. Pesahim 22b, Jastrow. in the verse Thou shalt fear (et) the Lord thy God (Deut. 6:13) alludes to reverence for the scholars of the Torah as well as to fear of the Lord. This is so because there is no virtue comparable to the study of the Torah, as it is said: It is more precious than peninim (“innermost”) (Prov. 3:15); that is to say, it is more precious than the high priest who serves in the innermost part of the sanctuary.

A priest precedes a Levite, as it is said (I Chr. 23, 13) The sons of Amram: Aaron and Moses; and Aaron was separated that he should be sanctified as most holy. A levite precedes an Israelite, as it is said (Deut. 10, 8) At that time the Lord separated the tribe of Levi, etc. An Israelite precedes a bastard, for the former is of traceable genealogy, while the latter is of non-traceable genealogy. A bastard precedes a nathin, for the former was born of pure parents while the latter was born of impure parents. A nathin precedes a proselyte, for the former was brought up with us in sanctity (in Israel) while the latter was not brought up in sanctity. A proselyte precedes a freed-slave, for the latter has been placed in the category of the cursed, while the former was not placed in the category of the cursed. "The above arrangement applies only when all are equal in erudition." Whence is this inferred? Said R. Acha b. R. Chanina: "From (Pr. 3, 15) She is more precious than pearls; i.e., she is more precious than the High-priest, who enters the innermost chamber." We are taught in a Baraitha that R. Simon b. Johcai says: "It is but right that a freed-slave have the preference over a proselyte, for the former was brought up with us in sanctity, while the latter was not brought up with us in sanctity; however, as a slave has been placed in the category of the cursed, while a proselyte was not placed in the category of the cursed, therefore has the proselyte the preference. The disciples of R. Elazar b. Zadock questioned him: "Why are all more anxious to marry a female proselyte than a freed female slave?" "Because," replied he, "the slave is included in the category of the cursed, while a proselyte is excluded." Another reason may be given — because the proselyte is supposed to have kept herself in chastity, which, as a rule, is not the case with the slave.

They remained seated and discussed two other verses. It is written: She (wisdom) is more precious than rubies; and all the things thou canst desire are not to be compared unto her (Prov. 3:15). But the values in heaven may equal her for it is written: And all things desirable are not to be compared unto her (Prov. 8:11). Even the value of heaven. There is no contradiction here (they decided). The former verse applies to an obligation that may be discharged through others while the latter verse applies to an obligation that cannot be discharged thrugh others. Then they asked the lad: “What do you desire here?” He replied: “My father said to me : ‘Go to them that they may bless you.’” Whereupon they said to him: “May it be that you shall sow and not reap; that you shall bring in and nor bring out; that you take out and not bring in; that your house will be destroyed and your temporary shelter will remain; and that you shall not behold another year.” When he returned to his father, he said: “Not only did they not bless me, but their words pained me.” His father asked: “What did they say to you?” He repeated everything they had said. “All of these statements are blessings,” his father responded. ‘“You shall sow and not reap’ means that you will beget children and they will not die. ‘You shall bring in and not take out’ means that you will bring in a daughter-in-law and your son will not die. ‘You shall take out and not bring in’ means that you will give your daughters in marriage and their husbands will not die. ‘Your house shall be destroyed’ means that your earthly home will be only a temporary shelter, ‘your temporary shelter shall remain’ means that the world-to-come will be your eternal home, as it is written: Their inward thought is that their houses shall continue forever (Ps. 49:12). However, do not read kirbam (“their inward thought”), but kivram (“their grave”). ‘Your table shall be disturbed’ means that you will have many sons and daughters, and ‘you shall not behold another year’ implies that your wife will not die and you will not be compelled to remarry.”