Midrasz do Przysłów 11:10

MISHNAH: How were the witnesses awestruck in criminal cases? They were brought in and warned: Perhaps your testimony is based only on a supposition, or on hearsay, or on that of another witness, or you have had it from a trustworthy man; or perhaps you are not aware that finally we will investigate the matter by examination and cross examination. You may also be aware of the fact that there is no similarity between civil and criminal cases. In civil cases one may repay the money damage and he is atoned; but in criminal cases the blood of the person executed, and of his descendants to the end of all generations, clings to the instigator of his executions, for thus do we find in the case of Cain, who slew his brother, concerning whom it is said (Gen. 4, 10) The voice of the blood of thy brother is crying unto me from the ground. Blood is not mentioned in the singular, but in the plural (bloods), which means his blood and the blood of his descendants. According to others, the bloods of thy brother — i.e., his blood has scattered over all the trees and stones. Therefore the man was created singly, to teach that he who destroys one soul of a human being is considered by Scriptures as if he had destroyed the whole world, and he who saves one soul of Israel, Scripture considers it as if he had saved the whole world. And also in order to preserve peace among creatures, so that one should not say: "My grandfather was greater than yours;" and also that the heretic shall not say: "There are many creators in heaven." And also to proclaim the glory of the Holy One, praised be He! For a human being stamps many coins with one stamp, and all of them are alike; but the King of all the kings, the Holy One, praised be He! has stamped every man with the stamp of Adam the first, and nevertheless not one of them is like the other. Therefore every man may say: "The world was created for my sake, hence I must be upright, just," etc. Should the witness say: (Ib. b) "Why should we take so much trouble upon ourselves?" Behold it is written (Lev. 5, 1) And he is a witness, since he hath seen or knoweth something; if he do not tell it, then he should bear his iniquity. And should you say: "Why should we testify to the disadvantage of that man's blood?" Behold, it has been said (Prov. 11, 10) When the wicked perish, there is joyful shouting.

(I. Kings 22, 36) And there went a rinah (song) throughout the camp. R. Acha b. Chanina said (Prov. 11, 10) And when the wicked perish there is rinah; i.e., when Achab, the son of Omri, perished, there was rinah. Is this so? Does then the Lord rejoice over the downfall of the wicked? Behold it is written (II Chron. 20, 21) As they went out before the armed array and said: Give thanks unto the Lord; for unto everlasting endureth His kindness. And R. Jochanan said:"Why is it not said here He is good? Because the Holy One, praised be He! does not rejoice over the downfall of the wicked;" for R. Samuel b. Nachman said in the name of R. Jochanan: "What is the meaning of the passage (Ex. 14, 20) And the one came not near unto the other all the night; i.e., at that time the ministering angels wanted to sing their usual song before the Holy One, praised be He! but He said to them: 'My creatures (the Egyptians) are perishing in the sea, and ye want to sing.' " R. Jose b. Chanina said: "He Himself does not rejoice, but He causes others to rejoice. This can be proved from the following passage (Deut. 28, 63) And it shalt come to pass that as the Lord rejoiced, etc. It is written Yasiss (cause others to rejoice) and not Yassus, will rejoice Himself."

(Bamidbar 18:8) "And the L-rd spoke to Aaron": I would think (the intent is) that the speaking was to Aaron; it is, therefore, written (Ibid. 17:5) "A sign for the children of Israel … as the L-rd spoke to Moses about him" (Aaron, viz., that only he and his sons are to be Cohanim), whereby we are apprised that the speaking was to Moses, to tell to Aaron. (Bamidbar, Ibid.) "And I, behold, (I have given to you") with joy, (the twenty-four priestly gifts.) These are the words of R. Yishmael — whereupon his disciples said to him: But master, it is written (Bereshit 6:17) "And I, behold, shall bring a flood of water, etc." Are we, then to assume that this was a joy to Him? He answered: When His angerers go lost from the world, it is a joy to Him. And thus is it written (Proverbs 11:10) "When the righteous prosper, the city exults, and when the wicked perish there is rejoicing." And (Psalms 3:9-10) "You have broken the teeth of the wicked. Deliverance is the L-rd's. Upon Your people are Your blessings, selah." And (Ibid. 10:16) "The L-rd is King for ever and ever. Nations have gone lost from His land." And (Ibid. 104:35) "Sinners will end from the earth, and the wicked will be no more. Bless the L-rd, O my soul, Hallelukah!" R. Nathan said to him: I will add to your words: "And I" — willingly; "behold" — with joy. And thus is it written (Shemot 4:14) "Behold, he (Aaron) is going out to meet you (Moses; and when he sees you, he will rejoice in his heart."

(Devarim 32:36) "For the L-rd will judge His people, and over His servants yithnecham": When the L-rd judges (i.e., punishes) the nations, it is "joy" to Him, viz. (Proverbs 11:10) "and in the destruction of the wicked is rejoicing." And when the L-rd judges the righteous, there is "bethinking" before Him, as it is written "and over His servants, yithnecham," "nechamah" connoting "bethinking," viz. (Genesis 6:7) "for I (the L-rd) have bethought Myself (nichamti) for having made them," and (I Samuel 15:11) "I have bethought myself (nichamti) for having made Saul king."