Midrasz do Przysłów 12:33

(Gen. 28:10:) AND JACOB SET OUT. This text is related (to Prov. 12:15): THE WAY OF A FOOL IS RIGHT IN HIS OWN EYES. This refers to Esau the Wicked, according to what is written above (in Gen. 28:8f): NOW ESAU SAW THAT THE DAUGHTERS OF CANAAN WERE EVIL…. SO ESAU SET OUT UNTO ISHMAEL < AND TOOK FOR A WIFE MAHALATH THE DAUGHTER OF ISHMAEL >…. He heaped trouble upon trouble. (Prov. 12:15, cont.:) BUT A WISE MAN LISTENS TO ADVICE. This refers to Jacob.¹Gen. R. 67:12. Thus it is stated (in Gen. 27:42): NOW IT WAS REPORTED TO REBEKAH ABOUT THE WORDS OF HER ELDER SON ESAU (i.e., about his scheming). < SO, HAVING SENT AND CALLED FOR YOUNGER SON JACOB, SHE SAID UNTO HIM: LOOK AT YOUR BROTHER ESAU. HE IS TAKING COMFORT >…. When was he taking comfort? When he would have killed you (Jacob), as stated (ibid., cont.): HE IS TAKING COMFORT < IN SCHEMING > AGAINST YOU TO KILL YOU. (Gen. 27:43:) SO NOW, MY SON, HEED MY VOICE. What is the meaning of SO NOW, MY SON? She said to him: Yesterday you heeded me and received the blessings; now heed me in order to remain alive. He said to her: But is that the proper way? For me to set out without Daddy's knowledge? If he also tells me, I will do so. Immediately (we read in Gen. 28:1f.): SO ISAAC CALLED JACOB AND BLESSED HIM…. ARISE AND GO TO PADDAN-ARAM…. As soon as he heard that, he said to him: Give me an exiterion {i.e., travel instructions}.²The Greek word means “departing blessing.” He said to him (in vs. 3): MAY GOD ALMIGHTY BLESS YOU. Immediately (we read in vs. 7): SO JACOB HEEDED HIS FATHER AND HIS MOTHER AND WENT TO PADDAN-ARAM…. (Gen. 28:10:) AND JACOB SET OUT. Ergo (in Prov. 12:15, cont.): BUT A WISE MAN LISTENS TO ADVICE.

(Deut. 29:9:) “You are standing today.” This text is related (to Prov. 12:7), “The wicked are overturned (rt.: hpk) and are no more, but the house of the righteous shall stand.” Every time that the Holy One, blessed be He, looks at the works of the wicked and turns (rt.: hpk) them over (examines them), there is no recovery for them. He turned over the works of the generation of the flood, and there was no recovery for them, as stated (in Gen. 7:23), “And he wiped out all living things.” He turned over the works of the Sodomites, and there was no recovery for them, as stated (in Gen. 19:25), “And he overturned those cities.” He turned over the works of the Egyptians, and there was no recovery for them, as stated (in Exod. 14:28), “and not so much as one of them remained.” He turned over the works of Babylon, and there was no recovery for them, as stated (in Is. 14:22), “and from Babylon i will cut off name, remnant, offspring, and posterity.” Moreover, David has said about all of them (in Ps. 36:13), “There the evildoers have fallen; they are thrust down and cannot rise.” When Israel falls, however, it stands up [again], as stated (in Micah 7:8), “Rejoice not over me, O my enemy; when I fall, I shall arise….” It also says (in Mal. 3:6), “For I the Lord do not change; [and you, O Children of Jacob, are not destroyed (rt.: klh).” R. Hanina bar Pappa said, “The Holy One, blessed be He, said, ‘I have never smitten a people and [restored] them, but (according to Mal. 3:6), “you Children of Jacob are not destroyed,”’ This is as stated (in Deut. 32:23), ‘I will use up (rt.: klh) My arrows on them,’ [meaning that] My arrows are used up (rt.: klh) but they are not destroyed (rt.: klh).” And so has the assembly of Israel said (in Lam. 3:12), “He has bent his bow; he has set me as a target for the arrow.” To what is the matter comparable? To a warrior who raises up the [target] post and shoots the arrows at them. The arrows are used up (rt.: klh), but the post stands. So it is also with Israel. Every time that afflictions came upon them, the afflictions ended, and they were standing in their place. Ergo it is stated (in Prov. 12:7), “The wicked are overturned and are no more.” Hezekiah the son of R. Hiyya said, “Why is this parashah next to the parashah about curses (i.e., Deut. 27:11-28:69)?¹Rashi on Deut. 29:12. Because Israel heard a hundred curses less two in this parashah, apart from the forty-nine which are uttered in the priestly Torah (i.e., in Leviticus). They immediately turned green in the face and said, ‘Who can withstand these [curses]?’ Moses called them immediately (in Deut. 29:1) and pacified them with [the words from Deut. 29:9].” What is written above the matter (in Deut. 29:1-2, 6)? “Then Moses summoned all of Israel [and said unto them, ‘You have seen all that the Lord did before your eyes in the land of Egypt,] …. The great trials [which your eyes saw, the signs, and those great wonders]. When you came unto this place, [Sihon king of Heshbon and Og king of Bashan came out to engage us in battle; but we defeated them].” And you did not heed My voice, and you uttered words before Me for which you deserved destruction. Still I did not wreak destruction upon you, when it is stated (in Ps. 106:7), “When our ancestors were in Egypt, they did not consider Your wondrous works….” And not only that, but they said of the calf (in Exod. 32:4), “This is your god, O Israel.” Now if you should say, “For what reason did the [other] nations deserve destruction, while we are remaining alive?” It is because when afflictions come upon them, they kick against them and do not mention the name of the Holy One, blessed be He, as stated (in Ps. 79:6), “Pour out your wrath upon the nations that have not known you, [upon the kingdoms that do not invoke Your name].” In the case of Israel, however, when afflictions come upon them, they make submit and pray, as stated (in Ps. 116:3-4), “I found trouble and sorrow, but I shall invoke the name of the Lord.” Therefore the Holy One, blessed be He, said, “Even though these maledictions come upon you, they [themselves] stand you up; and so it says (in Deut. 8:16), ‘in order to humble you and in order to test you, [so as to benefit you in the end].’” Thus did Moses say to Israel, “Even though afflictions come upon you, you have a standing.” It is therefore stated (in Deut. 29:9), “You are standing today, all of you.” Another interpretation (of Deut. 29:9), “You are standing (nizavim) today”: Why did Moshe make them into a pillar (mazevah)²A type of altar generally used for idolatry, but always forbidden by the Torah. See Deut. 16:22.? Because they would [change] from one opinion to another opinion: from the opinion of Moshe to the opinion of Joshua; from the opinion of Joshua to the opinion of the elders. And Joshua also made them into a pillar, as stated (in Josh. 24:1), “Joshua assembled all the tribes of Israel at Schechem, [and he summoned Israel’s elders and commanders, magistrates and officers; and they presented (yityazvu) themselves].” And Samuel – since they [changed] from his opinion to the opinion of the kings – also made them into a pillar, as stated (in I Sam. 12:7), “And now stand (hityazvu) and I will judge you.” Another interpretation (of Deut. 29:9), “You are standing today”: Just as today (literally: the day) sometimes darkens and sometimes lightens, so it is with you. Although you have darkness, the Holy One, blessed be He, is going to shine on you with light eternal, as stated (in Is. 60:19), “for the Lord shall be your everlasting light.” When? When you all become one group, as stated (in Deut. 4:4), “are all alive today.” According to universal custom, if one takes a group of reeds, will he be able to break them at one stroke! But if he takes them one by one, even an infant can break them. So also you find that Israel was not redeemed until they became one group, as stated (in Jer. 50:4), “’In those days and at that time,’ says the Lord,’ the children of Israel, they and the children of Judah, shall come together.’” When they are united, they shall welcome the face of the Divine Presence.

(Deut. 29:9 [10]:) YOU ARE STANDING TODAY, ALL OF YOU <BEFORE THE LORD>…. This text is related (to Prov. 12:7): THE WICKED ARE OVERTURNED (rt.: HPK) AND ARE NO MORE, BUT THE HOUSE OF THE RIGHTEOUS SHALL STAND. {….} Every time that the Holy One looks at the works of the wicked and turns (rt.: HPK) against them, there is no recovery for them.¹Tanh., Deut. 8:1. He overturned the works of the generation of the flood, and there was no recovery for them. What is written concerning them (in Gen. 7:23)? AND HE WIPED OUT ALL LIVING THINGS. He overturned the works of the Sodomites, and there was no recovery for them, as stated (in Gen. 19:25): AND HE OVERTURNED THOSE CITIES. He overturned the works of the Egyptians, and there was no recovery for them, as stated (in Exod. 14:28): AND NOT SO MUCH AS ONE OF THEM REMAINED. He overturned the works of Babylon, and there was no recovery for them, as stated (in Is. 14:22): AND FROM BABYLON I WILL CUT OFF NAME, REMNANT, OFFSPRING, AND POSTERITY…. Moreover, David has said about all of them (in Ps. 36:13 [12]): THERE THE EVILDOERS HAVE FALLEN; THEY ARE THRUST DOWN AND CANNOT RISE. When Israel falls, however, it stands up <again>, as stated (in Micah 7:8): REJOICE NOT OVER ME, O MY ENEMY; WHEN I FALL, I SHALL ARISE…. It also says (in Mal. 3:6): FOR I THE LORD DO NOT CHANGE; AND YOU, O CHILDREN OF JACOB, ARE NOT DESTROYED (rt.: KLH). R. Hanina bar Pappa said: The Holy One said: I have never smitten a people and restored them, but you children of Jacob are not destroyed, as stated (in Deut. 32:23): I WILL USE UP (rt.: KLH) MY ARROWS ON THEM. My arrows are used up (rt.: KLH) but they are not destroyed (rt.: KLH). And so has the assembly of Israel said (in Lam. 3:12): HE HAS BENT HIS BOW; HE HAS SET ME AS A TARGET FOR THE ARROW. To what is the matter comparable? To a warrior who raises up the <target> post and shoots the arrows at them (sic). The arrows are used up (rt.: KLH), but the post stands. So it is also with Israel. Every time that afflictions came upon them, the afflictions ended, and they were standing in their place. Ergo it is stated (in Prov. 12:7): THE WICKED ARE OVERTURNED AND ARE NO MORE. [….]

Further said R. Jochanan in the name of R. Simon b. Jochai: "It is permitted to quarrel with the wicked in this world, because it is said (Pr. 28, 4.) They that forsake the Torah praise the wicked, but those who observe the Torah contend with them." We also have a Baraitha to the same effect. R. Dostai b. Mathun says: "It is permitted to quarrel with the wicked in this world; as it is said (Pr. 28, 4.) They that forsake the Torah praise the wicked, but those who observe the Torah contend with them; and if some one should whisper to you saying: 'Behold! it is written (Ps. 37, 1.) Of David! Do not fret thyself because of the evil-doers.' Tell him that he whose heart smites him [who has no clear conscience] says so, for the real meaning of the passage is: Do not compete with the evil-doers, i.e., to be among evil-doers; And neither be thou envious against the workers of iniquity, to be like them. And it is also said (Pr. 23, 17.) Let not thy heart be envious against sinners, but in the fear of the Lord (remain) at all times." Is that so? Behold! R. Isaac said: "If you see a wicked man upon whom fortune smiles, do not quarrel with him, for it is said (Ps. 10, 5.) Prosperous are his ways at all times; and moreover, he always wins by law, as it is said (Ib.) Far aloof (remain) Thy punishments from him; and moreover, he sees [revenge] in his enemies, as it is said (Ib.) All his assailants, he puffeth at them." There is no difficulty [in understanding this]; one deals with secular affairs and the other deals with. divine affairs, and, if you wish, you may say both passages deal with divine affairs and there is no difficulty; for one deals with a wicked man upon whom fortune smiles, and the other with the wicked man upon whom fortune does not smile; and, if you wish, you may say both deal with a wicked man upon whom fortune smiles; yet there is no difficulty, for one deals with a perfectly righteous man and the other with one who is not righteous throughout; for R. Huna said: "What means the passage (Habakuk 1, 13.) Wherefore wilt thou look upon those that deal treacherously: be silent when the wicked swallows us him that is more righteous than he? How can it be possible that a wicked man should swallow up a righteous man? Behold! It is written (Ps. 37, 33.) The Lord will not leave him in his hand, and it is written (Pr. 12, 21.) No wrong can come unawares to the righteous! We must therefore say: "One, more righteous than he is, the wicked person does destroy, but he cannot destroy the perfectly righteous man." And, if you wish, you may say that when fortune smiles upon a man, it is different [and even one perfectly righteous should not fret at him].

And Abraham was old, well stricken in age (Gen. 24:1). R. Joshua the son of Nahmani said: Men become old prematurely because of four things: fear, grief caused by children, a wicked wife, and wars. We learn about fear from David, as it is written: But David would not go before it to inquire of God; for he was terrified because of the sword of the angel of the Lord (I Chron. 21:30), and that is followed by the verse: And David was old (ibid., v. 31). The consequences of grief brought on by children we learn from Eli. It is written: Now Eli was very old; and he heard all that his sons did to all Israel (I Sam. 2:21). The effect of wars is recorded in what happened to Joshua after he fought with the thirty-one kings: And Joshua was old, well stricken with years (Josh. 23:1). We read about what transpires because of a wicked wife, in the verse: It came to pass, when Solomon was old, that his wives turned away his heart after other gods (I Kings 11:4). However, Abraham’s wife honored him and called him my lord, as is said: And my lord is old (Gen. 18:12). Concerning her Scripture states: A Virtuous woman is a crown to her husband (Prov. 12:4). Hence, it is written of him: And the Lord had blessed Abraham in all things (Gen. 24:1).

(Fol. 22) (Pr. 12, 18) There is that speaketh like the piercing of a sword; but the tongue of the wise is health; i.e., whoever utters [a vow] deserves to be pierced with a sword, but the tongue of the wise is curing. We are taught that R. Nathan says: "Whoever makes a vow is like unto one who builds an idolatrous altar; whoever fulfills his vow is like unto one who offers sacrifices upon it."

Forthwith the Holy One, blessed be He, took counsel with the Torah whose name is Tushijah (Stability or Wisdom) with reference to the creation of the world. (The Torah) replied and said to Him: Sovereign of the worlds ! if there be no host for the king and if there be no camp for the king, over whom does he rule? If there be no people to praise the king, where is the honour of the king? The Holy One, blessed be He, heard this and it pleased Him. The Torah spake: The Holy One, blessed be He, took counsel with me concerning the creation of the world, as it is said, "Counsel is mine, and sound knowledge; I am understanding; I have might" (Prov. 8:14). Hence they say, Every government which has no counsellors is not a proper government. Whence do we know this? From the government of the House of David which employed counsellors, as it is said, "And Jonathan David's uncle was a counsellor, a man of understanding, and a scribe" (1 Chron. 27:32). If the government of the House of David had counsellors, how much more so should other people act likewise. This is of benefit to them, as it is said, "But he that hearkeneth unto counsel is wise" (Prov. 12:15), || and (Scripture) says, "But in the multitude of counsellors there is safety" (Prov. 11:14).

(Fol. 59) R. Juda said: "He who eats three ticklas of asafoetida before a meal will be exposed to a dangerous skin disease." Said R. Abahu: "It happened that I have once eaten one tikle of asafoetida, and had I not immediately jumped into water, I would have been exposed to that skin-disease. I have applied to myself the passage (Ecc. 7, 12) Wisdom preserveth the life of him that hath it." To the Prince of the Exile was brought a deer, whose hind legs were cut off. After Rab examined it at the bunch of converging sinews in the thigh, he declared it to be Kosher (fit to be eaten). He had intended to give them permission to serve it half roasted, when Samuel said to him: "Does not the master fear the suspicion of a serpent [the bite of which has caused the falling off of the hind legs]?" Whereupon Rab remarked: "What is its test [to discover its exact nature]?" The way of testing it is to place it in a stove upon fire; then it will discover itself. This was done, and the consequence was that it crumbled and fell in pieces. Samuel then applied the following passage to Rab (Pr. 12, 21) There shall no mischief befall the righteous. Rab then applied the following passage to Samuel (Dan. 4, 6) No secret causeth thee trouble.

And Abraham was old, and well stricken in years (Gen. 24:1). Scripture states elsewhere in reference to this verse: A virtuous woman is a crown to her husband (Prov. 12:4). This verse alludes to Abraham, who mourned for Sarah, for it was written previously: And Sarah died (Gen. 23:2). Abraham began to weep for her, saying: A woman of valor who can find? For her price is far above rubies. The heart of her husband doth safely trust in her (Prov. 31:10). When did he demonstrate his trust in her? When he said to her: Say, I pray thee, thou art my sister (Gen. 12:13). She doeth him good and not evil all the days of her life (Prov. 31:12). She seeketh between wool and flax (ibid., v. 13) alludes to her decision to separate Isaac and Ishmael when she said to her husband: Cast out this bondwoman and her son (Gen. 21:10). She is like the merchant ships (Prov. 31:14); For the woman was taken to Pharaoh’s house (Gen. 12:15), and later Abimelech sent her away. She riseth also while it is yet night (Prov. 31:15). When did that happen? At the time Abraham arose early in the morning (Gen. 22:3). She considereth a field and buyeth it (Prov. 31:16). She thought about the field of Machpelah and acquired it. Ultimately she was buried there, as it is said: And after this, Abraham buried Sarah, his wife (Gen. 23:19). She girdeth her loins with strength (for the birth of Isaac) (Prov. 31:17). When was that? When the angels appeared, as it is said: And Abraham went into the tent unto Sarah (Gen. 18:6).

As he was about to cross the Nile, the tax-collectors gathered about him and asked: “What are you carrying in the cabinet?” “Barley,” he replied. They retorted: “It is not barley, but wheat.” “Then charge me the duty for wheat,” said he. “But it may be pepper,” they argued. “Then take the tax for pepper,” he insisted. They said to him: “It must be gold coins.” Finally, they compelled him to open the box. When they beheld her countenance, which was as radiant as the sun, they said to him: “Truly, she is not meant for a commoner.” And the princes of Pharaoh saw her, and praised her unto Pharaoh (Gen. 12:15). When Abraham saw this, he began to weep, and to supplicate the Holy One, blessed be He: “Master of the Universe, is this to be my reward for my abiding faith in You? For the sake of Your compassion and Your loving-kindness, do not put my trust in You to shame.” Sarah likewise cried out: “Master of the Universe, I knew nothing at all, but when he told me that you commanded him: Get thee out of thy country, I trusted in Your word. Now I have been separated from my father, my mother, and my husband, and this evil man will approach me and abuse me. Act for the sake of Your great name, and because of my trust in Your word.” The Holy One, blessed be He, replied: You may be certain that no harm will befall you or your husband, as it is written: There shall no mischief befall the righteous, but the wicked are filled with evil (Prov. 12:12).

As he was about to cross the Nile, the tax-collectors gathered about him and asked: “What are you carrying in the cabinet?” “Barley,” he replied. They retorted: “It is not barley, but wheat.” “Then charge me the duty for wheat,” said he. “But it may be pepper,” they argued. “Then take the tax for pepper,” he insisted. They said to him: “It must be gold coins.” Finally, they compelled him to open the box. When they beheld her countenance, which was as radiant as the sun, they said to him: “Truly, she is not meant for a commoner.” And the princes of Pharaoh saw her, and praised her unto Pharaoh (Gen. 12:15). When Abraham saw this, he began to weep, and to supplicate the Holy One, blessed be He: “Master of the Universe, is this to be my reward for my abiding faith in You? For the sake of Your compassion and Your loving-kindness, do not put my trust in You to shame.” Sarah likewise cried out: “Master of the Universe, I knew nothing at all, but when he told me that you commanded him: Get thee out of thy country, I trusted in Your word. Now I have been separated from my father, my mother, and my husband, and this evil man will approach me and abuse me. Act for the sake of Your great name, and because of my trust in Your word.” The Holy One, blessed be He, replied: You may be certain that no harm will befall you or your husband, as it is written: There shall no mischief befall the righteous, but the wicked are filled with evil (Prov. 12:12).

Furthermore, I will make an example of Pharaoh and his household, as it is said: And the Lord plagued Pharaoh and his house with great plagues because of the word of Sarai (Gen. 12:17). What is indicated by the phrase Because of the word of Sarai? An angel descended with a staff from heaven at that moment, and when Pharaoh later approached her to remove her shoe, he struck him upon the hand, and when he approached to touch her clothing, the angel struck him again. However, the angel consulted Sarah before administering each blow. How do we know that? We know that because it is written: Because of the word of Sarai. Scripture does not say “Because of” or “For the sake of” or “On account of her merit,” but simply, Because of the word of Sarai. If Sarah told the angel to strike him, he struck him, and if she told him to desist, momentarily, he desisted. The officials, the officers, and all the members of his household were smitten by the angel simultaneously, as it is said: And the Lord plagued Pharaoh and his house with great plagues because of the word of Sarai. Every plague already known to man, and those yet to be experienced by mankind, descended upon him, his household, his many servants, the walls, the columns, the utensils, and all his possessions to fulfill the verse: There shall no mischief befall the righteous, but the wicked are filled with evil (Prov. 12:21).

R. Akiba was a shepherd [in the employ of the rich] ben Kalba Shebua. The latter's daughter observed him to be a very pious and talented man. She said to him: "If I marry you, will you go to a college [to study the Torah?"] "Indeed, surely, "was his response. They were married secretly and she sent him off to the college. When her father became aware of this secret marriage he ordered her to leave his house and vowed that she should not enjoy the benefit of his estate. Akiba went and spent twelve years at the college, and on his return, led with him twelve thousand disciples. On nearing [the dwelling of his devoted wife] he overheard a conversation of an old woman who said: "How long (Fol. 63) is this unfortunate woman going to lead the life of a widow?" Whereupon she replied: "If my husband would hearken unto me, he would stay there twelve more year." R. Akiba said to himself: "Since she gives me permission I will act according to her advice." He immediately returned and spent twelve years more in the college. When he returned he brought with him twenty-four thousand disciples. His wife, having been informed [of his arrival] went out to meet him, and when her neighbors proposed to her that she borrow dressing garments wherewith to cover herself, she replied to them (Pr. 12, 10) A righteous man feeleth the life of his beast. When she reached him, she prostrated herself before him and kissed his feet. When his attendants were about to push her away, R. Akiba remarked to them: "Let her alone, for mine [Torah] and yours are due to her. Her father [who regretted his hasty decision], having been informed that such a great scholar had arriver in town, said: "I shall go to see him, perhaps he will invalidate my vow [which I made against my suffering daughter."] There he went, and upon the visitor's question whether his intention was to make the vow [against her] even if she had married a great scholar, he replied: "Not even if her husband should be able to learn as little as one chapter or even one Halacha." Thereupon R. Akiba said: "I am the one." Kalba Shebua immediately fell face forward upon R. Akiba's feet and kissed them, giving him one-half of his entire fortune. R. Akiba's daughter did the same thing with ben Azai, and this is the meaning of the saying. "Eve follows eve, as the mother acts, so does the daughter."

R. Shizbi said in the name of R. Elazar, b, Azaria: "What is meant by the passage (Pr. 12, 27.) The indolent roasteth not that which he hath caught in hunting. He will not live nor last long, the cunning indolent [who strives to study superficially without repeating his learning]." R. Shesheth said: "On the contrary, the cunning indolent will live and last." When R. Dimi came, he said: "This may be likened unto an indolent man who catches birds; if he pinions the wings of each fowl [immediately after he has caught it] , he will retain them, otherwise he will not retain them." Raba, in the name of R. Sechora, who quoted R. Huna, said: "What is meant by the passage (Pr. 13, 2.) Wealth gotten by vain deeds will be diminished; but he that gathered by close labor will increase it. If a man studies in mass (too many subjects at a time) his learning will decrease; but if he gathers it slowly (subject by subject) his learning will increase." "This," said Raba, "the Rabbis have studied [and know it] and yet they transgress it." R. Nachman b. Isaac, however, said: "I acted accordingly and retained my learning."

R. Akiba was betrothed to the daughter of Bar Kalba Shabua. When the latter was informed of it he made a vow that she should not have the privilege of enjoying anything of his entire estate. They were married during the winter, and in order to keep them warm they used to sleep upon straw. Akiba, while picking out the straw from his wife's head, remarked to her that if he became rich he would make her a golden plate upon which Jerusalem will be engraved. One day Elijah, disguised as a poor man, came and knocked at the door. He said to them: "Give me some of the straw, for my wife is lying in confinement and I have nothing to cover her." "See," remarked R. Akiba to his wife, "there is a man who has not even straw to cover himself." "Go and become a student," she proposed to him. Whereupon he went and spent twelve years before R. Elazar and R. Joshua. At the expiration of the twelve years he came to his house. Before entering it he overheard his wife conversing. One wicked man said to her: "Your father served you right, first, because your husband is not equal to you, and secondly, see he left you a widow of a living husband for so many years." Whereupon she responded: "If my husband should take my advice he would remain twelve more years." R. Akiba then said to himself: "Since she gives me permission, I shall immediately return." And so he did. He went back and remained there twelve more years. At the expiration of the twelve years he returned with twenty-four thousand disciples. The entire community went out to welcome him, and also his wife arose early in order to welcome him. A certain wicked woman said to her: "Where art thou going?" Whereupon she answered (Pr. 12, 10) A righteous man regardeth the life of his beast. When she came to see him, she was pushed away by several of the Rabbis. Whereupon R. Akiba said to them: "Let her come, for my Torah and yours is hers." Her father was informed that a great man had arrived in town, so he went to get an annulment of his vow, and he enriched him with all his estate.

And God remembered Noah (Gen. 8:1). Scripture says elsewhere in reference to this verse: A righteous man regardeth the life of his beasts; but the tender mercies of the wicked are cruel (Prov. 12:10). The Righteous One of the world, however, regardeth the life even of a beast, even when He is angered, for His ways are not the ways of man.

But the tender mercies of the wicked are cruel (Prov. 12:10). This verse alludes to the men of the generation of the flood, who were extremely cruel. Our rabbis of blessed memory posed the query: What did they do when the Holy One, blessed be He, brought the waters of the deep upon them and they saw the waters beginning to gush over them? They had given birth to many children, as it is written: Their seed is established (nakhon) in their sight with them, and their offspring before their eyes (Job 21:8). In fact, this verse implies that the women would conceive at night and give birth (nakhon) the next morning, as it is said: And would be ready (nakhon) by morning (Exod. 34:2). And their offspring before their eyes (Job 21:8) indicates that they lived to see their great-grandchildren. Some of them took their children and stuffed them unmercifully into the crevices through which the waters gushed. Hence, it is said: The mercies of the wicked are cruel. How do we know that they actually did that? Job declared: The womb forgetteth him; the worm feedeth sweetly on him; he shall be no more remembered, unrighteousness is broken as a tree (ibid. 24:20). The womb forgetteth him … he shall be no more remembered signifies that they pressed their own offspring into these crevices. What did the Holy One, blessed be He, do to them after that? He brought the flood down upon them and destroyed them, as it is said: Unrighteousness is broken as a tree.¹³Just as a tree is destroyed by a flood, so these unrighteous men were destroyed by the flood from above.

(Fol. 58b) Resh Lakish said: "He who raises his hand [with the intention of striking his neighbor], although he has not as yet struck him, is called wicked, as it is said (Ex. 2, 13) And he said to the tvicked one, wherefore smitest thou thy fellow? It does not read, why hast thou smitten, but why smitest thou. Hence he is called wicked even if he merely raises his hand to strike." Z'iri said in the name of R. Chanina: "He is called sinner, as it is said (I Sam. 2, 16) If not, I will take it by force. And immediately after this is written. The sin of the young men was very great." R. Huna said: "[If one has the habit of raising his hand against man], his arm may be cut off, as it is said (Job 38, 15) And the high-raised arm should be broken." (And R. Huna acted according to his theory). R. Elazar said: "There is no remedy for such a man but burial, as it is said (Ib. 22, 8) But as for the man of a strong arm, for him is the land." R. Elazar said again: "Only one who has a strong arm may obtain land, as it is said: But as for the man of a strong arm, for him is the land." Resh Lakish said again: "What is the meaning of the passage (Prov. 12, 11) He who tilleth his ground will be satisfied with bread? When one enslaves himself to the earth, he may be satisfied with bread but not otherwise."

What is written above concerning the matter (in Gen. 12:1): NOW THE LORD SAID UNTO ABRAHAM: GO < FROM YOUR NATIVE LAND > … UNTO THE LAND THAT I WILL SHOW YOU. "Unto such and such a land" is not written here, but UNTO THE LAND THAT I WILL SHOW YOU. So Abraham was on the move until he came to the land of Israel. May the name of the Holy One be blessed!³¹Tanh., Gen. 3:5. He desired to test the righteous one and to make his good works known. For his sake there immediately came a famine. When he encountered the famine, he said to his wife, Sarah: See, there is a famine here. Our masters have said: There was never a famine in the world more severe than < that > one. Abraham said to Sarah: Consider Egypt. It would be nice to settle there inasmuch as famine has come. The supply is available there, and meat is plentiful. Let us go there. At that time they went down to Egypt. When they arrived at the gate³²Gk.: pule. of Egypt, Abraham said to Sarah: My girl³³Literally: “daughter.” For a similar use of “daughter,” see Ruth 8:2, Ps. 45:11 [10]. Egypt is a place of whoredom, as stated (in Ezek. 23:19-20): … < SHE WAS A WHORE IN THE LAND OF EGYPT, AND SHE LUSTED OVER THEIR PARAMOURS > WHOSE FLESH IS LIKE THE FLESH OF ASSES. Let us, however, put you in a box and lock you in it. Then he did so. When they arrived at the gate of Egypt, the customs officers said to him: What are you carrying in the box? He said to them: Beans. They said to him: No, it is pepper. Give us the duty for pepper. He said to them: I shall hand it over. They said to him: It is not that. Rather this box is full of gold coins. He said to them: I shall hand you over the duty for gold coins. When they saw that he was accepting whatever they would say about it, they said: Unless he had something of value in his possession, we < could > not be raising the price for him. At that moment they said to him: You are not moving from here until you open the box. Then he said to them: It is up to me to give you whatever you want, but you are not to open the box. Nevertheless, they insisted on opening the box against his will and saw Sarah. When they saw her, they said: In the case of one like this, it is not seemly to touch her. Immediately they took < her > and brought her to Pharaoh. So they brought her into his palace³⁴Lat.: palatium. When Abraham saw that they had taken her and brought her unto Pharaoh, Abraham began to cry. < Sarah > also said: Sovereign of the World, Abraham came with you under a promise,³⁵Gen. R. 42:2. since you had said to him (in Gen 12:3): I WILL BLESS THOSE WHO BLESS YOU. Now I did not know anything except that, when he told me that you had said to him (in Gen. 12:1): GO, I believed your words. But now, < when > I have been left isolated from my father, my mother, and my husband, this wicked man has come to mistreat me. He (Abraham) had acted because of your great name and because of our trust in your words. The Holy One said to her: By your life, nothing evil shall harm you, as stated (in Prov. 12:21): NO HARM SHALL BEFALL THE RIGHTEOUS, BUT THE WICKED ARE FULL OF EVIL. So in regard to Pharaoh and his house, I will make an example³⁶Gk.: dogma or deigma. of them. Thus it is written (in Gen. 12:17): THEN THE LORD AFFLICTED PHARAOH AND HIS HOUSE WITH GREAT PLAGUES AT THE WORD OF SARAI.³⁷Cf. yKet. 7:11 (31d). In that very hour an angel came down from the heavens with a rod in his hand. < When > Pharaoh came to take off her shoe, he smote him with his hand. < When > he came to touch her clothes, he would smite him. And the angel would consult with Sarah on each and every blow. If she said that he should be afflicted, he was afflicted. When she would say: Wait for him until he recovers himself, the angel would wait for him, as stated (in Gen. 12:17): AT THE WORD OF SARAI. What is the meaning of AT THE WORD OF SARAI? That < here > is not stated "On the matter of," nor "over the cause of," nor "for the sake of," nor "in consequence of," but AT THE WORD OF SARAI.³⁸Like the other alternatives, AT THE WORD OF would generally be understood idiomatically in the sense of “on account of,” but the midrash argues for the expression to be taken literally. Thus, if she said that he should be afflicted, he was afflicted; and, if not, he was not afflicted. R. Judah b. R. Shallum the Levite said: The Holy One did not allow a wicked man to occupy himself with a righteous woman. Our masters have said: < When > he came to take off her shoe, leprosy immediately came over him,³⁹Cf. Lev. R. 16:1. and his governors⁴⁰Gk.: eparchoi. were also afflicted with him—also the princes, also the servants, and also his family. And the walls also were afflicted along with him,⁴¹On walls having leprosy, see Lev. 14:34-53. as stated (in Gen. 12:17): THEN THE LORD AFFLICTED PHARAOH AND HIS HOUSE. Why? (Ibid., cont.:) AT THE WORD OF SARAI, ABRAM'S WIFE….

"The children of Ammon came against Israel relying upon the strength of Shovach." It is written (II Sam. 10, 16) Shovach, and again it is written (I Chr. 19, 16) Shofach. R. Ishmael and R. Samuel, and according to others R. Ami and R. Assi explained both passages, one said that his real name was Shovach, and why was he called Shofach? Because whoever saw him, was poured out before him like a ladle, [his courage failed him]. The other one said: "His real name was Shofach, and why was he called Shovach? Because he was built like a dove-cot, [high-statute]." (Jer. 5, 16) Their quiver is as an open sepulchre: they are all mighty men. R. Samuel, and according to others, R. Ami and R. Assi differ as to the meaning of this passage. One said that it means: "When he threw an arrow he slew heaps in the army of Nebuchadnezzar, and if one will think that this was because they were so skilled in warfare and nothing else, it is said: "They are all mighty men." But the other one said that this refers to their own personality and with their own conduct. (Pr. 12, 25) If there be care in the heart of man, let him suppress. R. Ami and R. Assi differ in the explanation of this passage, one said that this means: "He should forget about it," and the other one said: "He should relate it to others."

"The children of Ammon came against Israel relying upon the strength of Shovach." It is written (II Sam. 10, 16) Shovach, and again it is written (I Chr. 19, 16) Shofach. R. Ishmael and R. Samuel, and according to others R. Ami and R. Assi explained both passages, one said that his real name was Shovach, and why was he called Shofach? Because whoever saw him, was poured out before him like a ladle, [his courage failed him]. The other one said: "His real name was Shofach, and why was he called Shovach? Because he was built like a dove-cot, [high-statute]." (Jer. 5, 16) Their quiver is as an open sepulchre: they are all mighty men. R. Samuel, and according to others, R. Ami and R. Assi differ as to the meaning of this passage. One said that it means: "When he threw an arrow he slew heaps in the army of Nebuchadnezzar, and if one will think that this was because they were so skilled in warfare and nothing else, it is said: "They are all mighty men." But the other one said that this refers to their own personality and with their own conduct. (Pr. 12, 25) If there be care in the heart of man, let him suppress. R. Ami and R. Assi differ in the explanation of this passage, one said that this means: "He should forget about it," and the other one said: "He should relate it to others."

Another interpretation (of Gen. 8:1): THEN GOD REMEMBERED NOAH. It is written (in Prov. 12:10): A RIGHTEOUS ONE KNOWS THE SOUL OF HIS CATTLE.³³Tanh., Gen. 2:7. The righteous one of the world (i.e., God) even understands the soul of his cattle, even when he is angry. The characteristics the Holy One are not like flesh-and-blood character. In the case of flesh-and-blood character, when the province revolts against < the king >, he sends his legions³⁴Lat.: legiones. and destroys it. So he treats the good and the evil equally as one, as there is no one present to say: Such and such a person is blameless. Leave him alone. Instead one kills them all. But the Holy One is not like that. Rather, when the whole generation was provoking him, so that he was angry with them, and when only a single righteous one was present, he saved him. Thus it says (in Prov. 12:10): A RIGHTEOUS ONE KNOWS THE SOUL OF HIS CATTLE. So also it says (in Nahum 1:7): THE LORD IS GOOD, A STRONGHOLD IN THE DAY OF TROUBLE; AND HE KNOWS THOSE SEEKING REFUGE IN HIM. (Prov. 12:10, cont.:) BUT THE COMPASSION OF THE WICKED IS CRUEL. These < wicked > are the generation of the flood, since they were cruel. Our masters have said: When the Holy One caused the deep to arise and they saw the fountains rising up over them, what did they do? They had a lot of children. So each and every one, taking his child, set him on the deep; but the waters prevailed. Thus it says: BUT THE COMPASSION OF THE WICKED IS CRUEL. [And where is it shown that they did this?] Where Job said so (in Job 24:20): COMPASSION FORSAKES HIM; THE WORM SWEETLY FEEDS ON HIM; IT SHALL NO LONGER BE REMEMBERED, < i.e., > the compassion of the one whose children they were.³⁵The usual interpretation of the verse renders rhm as “womb” rather than “compassion” and understands “him” as what is no longer remembered, but this translation makes more sense in the present context. What did the Holy One do to them? He brought a flood down upon them from above and destroyed them. Thus it is stated (ibid., cont.): AND UNRIGHTEOUSNESS IS DESTROYED AS A TREE. R. Berekhyah said: They were more than solid enough, and they had < physical > height (rt.: QWM). Thus, if he had not punished them from above, the waters would not have overcome them. Thus Job has said (in Job 22:20): SURELY OUR ADVERSARIES (rt.: QWM) WERE DESTROYED, AND FIRE HAS CONSUMED THEIR REMNANT. How so? When the Holy One saw that they had not died in the ocean depths below, he brought down fire upon them from above, which burned them up. Thus it is stated (ibid.): SURELY OUR ADVERSARIES WERE DESTROYED, < AND FIRE CONSUMED THEIR REMNANT >. Moreover, the fowl, the cattle, and the wild animals turned on them and they diminished their numbers, as stated (in Gen. 7:21): AND ALL FLESH WAS DIMINISHED IN NUMBER…. When they themselves saw that they were lost, they sought to overturn the ark. What did the Holy One do? He surrounded the ark with lionesses, which ate them, as stated (in Gen. 7:16): AND THE LORD SHUT < HIM > IN. What is the meaning of SHUT IN (rt.: SGR). < Its meaning is > like that used in the context (of Dan. 6:23 [22]): MY GOD SENT THE³⁶The Masoretic Text reads HIS. ANGEL WHO SHUT (rt.: SGR) THE LIONS' MOUTHS.

The transgression of the lips is a snare to the evil man (Prov. 12:13). The evil men referred to in this verse are the men of the generation of the flood, who said: What is the Almighty, that we should serve Him? And what profit shall we have if we pray unto Him? (Job 21:15)? Furthermore, they said unto God: Depart from us (ibid., v. 14). Who ever heard of a guest, seated at his host’s table, telling his host: “Pack your things and depart”?

The righteous cometh out of trouble (Prov. 12:13). This verse alludes to Noah, to whom the Holy One, blessed be He, said: Go forth from the ark.

How did he do that? When Esau caught a deer, he would tether it and then set out to catch another deer. In the meantime Satan would release the deer that had been caught and permit it to escape. When Esau returned, he was unable to find the deer. He repeated this a second and a third time. And thus it says: A slothful man shall not catch his prey (Prov. 12:27). He was forced to roam about for hours while Jacob received the blessings. Hence, Scripture states: And Jacob was yet scarce gone out from the presence of Isaac, his father, that Esau, his brother, came in from his hunting. When the wicked Esau entered, he called out to his father impudently: Let my father arise, and eat of his son’s venison (Gen. 27:31). It is of him that Scripture states: When the wicked cometh, there cometh also contempt (Prov. 18:3). The words Let my father arise sound as though he were issuing a decree. Jacob did not speak like that. He spoke gently, saying: Arise, I pray thee, sit and eat of my venison (Gen. 27:19).

R. Akiba says also he who reads in the books of the Chitzonim (profane books). We are taught in a Baraitha: This refers to the books of the atheists. R. Joseph said: "One must not read even in the book of Ben Sirra." "Why so?" asked Abaye of him: "Shall we assume because it is written there, 'Thou shalt not take off the skin of a fish, even that of the ear, as the skin will be damaged, but roast it in fire, and eat with it two loaves of toast?' Is not its plainer sense similar to the following passage? (Deut. 20, 19) Thou shalt not destroy the trees thereof, etc? And if because it contains, 'A daughter to a father is a false treasure. Because of the worry she causes him, he does not sleep in the night. When she is a minor [he is afraid] perhaps she will be seduced. When she becomes of age, perhaps she will sin; when she becomes vigaros, perhaps she will not marry. After she is married, perhaps she will have no children. And when she becomes old, perhaps she will become a witch.' Similar to this, our Rabbis also said: 'The world cannot be without males and females, however happy are those who have male children,' etc. And is it because there is written, 'Thou shalt not bring worry in thy heart, for such has killed strong men.' This was also said by Solomon (Pr. 12, 25) Care in the heart of a man boweth it down? Whereupon R. Ami and Assi gave their interpretation; according to one, 'let him dismiss it from his mind'; and according to the other one, 'let him speak it out to others.' And if because it is written there, 'Prevent many people from entering thy house, as not all of them are fit to come into it'; this also was said by Rabbi, for we are taught in a Baraitha that Rabbi says: 'Never shall a man try to acquire too many friends within his house, for it is said (Pr. 18, 24) There are friends that one hath to his own hurt.' Therefore we must say, because it reads there, 'A thin-bearded person is shrewd. And a thick-bearded person is a fool. He who blows off the foam, shows a sign that he is not thirsty. And he who says with what shall I eat the bread, take the bread away from him. And he whose beard is divided in two, the whole world will not overrule him.'" Said R. Joseph: 'However, the following good teachings which are in this book may be proclaimed: 'A good wife is a good gift; she ought to be given to one who fears God. A bad wife is to her husband like leprosy, and what is his remedy? Let him divorce her, and be cured from this leprosy. A beautiful woman, happy is her husband, the number of his days is doubled. Turn away thy eyes from a coquette, lest thou be caught in her net; abstain thyself from drinking wine or beer even with her husband, because through the handsome appearance of a beautiful woman many were destroyed, and numerous are those who were killed by her. Numerous are the wounds of the pedlar [inflicted by the husbands] when found trading with their wives, for as a spark kindles a coal, or as a coop is full of birds, so are their houses full of deceit. Avoid many visitors to thy house; neither shalt thou invite anyone in thy house. Although many may be who wish you peace, however reveal thy secrets only to one among a thousand. Be careful with words even with her that lies on thy bosom. Worry not about tomorrow's trouble, for thou knowest not what the day may beget. Perhaps when the tomorrow comes, thou wilt not be in existence, and thus wouldst thou have worried for a world which is not thine." All the days of the poor are bad. Ben Sira said: "Also the nights, for his roof is usually lower than others, and his vineyard is usally on the top of the mountain, thus the rain from others falls on his and the manure [which he brings up for it] is blown off to the other vineyards which are lower."

(Lev. 22:28:) “In the case of an animal from the herd or the flock, [you shall not slaughter] it and its offspring on the same day.”⁶⁶Although the nouns here are masculine singular and would normally read: IN THE CASE OF A BULL OR A SHEEP, Rashi understands the verse as only prohibiting the slaughter of a female beast and its offspring on the same day. Others like Ibn Ezra understand the prohibition in the verse as referring to both sexes. For a discussion of the two interpretations, see Hul. 78b-80a. This text is related (to Prov. 12:10), “A righteous one regards the life of his beast, but the compassion of the wicked is cruel.”⁶⁷Lev. R. 27:11: PRK 9:11. “A righteous one regards the life of his beast.” This refers to the Holy One, blessed be He, as it is written in the Torah (in Deut. 22:6 with reference to birds), “you shall not take the mother with the young.”⁶⁸Cf. Tos. Meg. 25a. “But the compassion of the wicked is cruel.” This refers to Sennacherib, of whom it is written (in Hos. 10:14), “the mother was dashed to pieces with the children.” “A righteous one regards the life of his beast.” This refers to the Holy One, blessed be He, as it is written in the Torah (in Lev. 22:28), “In the case of an animal from the herd or the flock, [you shall not slaughter] it and its offspring….” “But the compassion of the wicked is cruel.” This refers to Haman, of whom it is written (in Esth. 3:13), “to destroy and to annihilate [all the Jews].” R. Levi said, “Woe to the wicked, because they devise secret plans against Israel.⁶⁹M. Ps. 2:4. Each and every one says, ‘My plan is better than your plan.’ Esau said, ‘Cain was stupid to kill [his brother] Abel during his father's lifetime.⁷⁰Cf. Gen. R. 75:9. Did he not know that his father would be fruitful and multiply [afterwards]? I am not acting like that. Instead (in Gen. 27:41), “Let the days of mourning for my father come; then I will kill my brother Jacob.”’ Pharaoh said, ‘Esau was stupid to say, “Let the days of mourning for my father come.” Did he not know that his brother would be fruitful and multiply during his father's lifetime? I will not act like that. Instead, while they are tiny under their mothers' birthstool, I will strangle them.’ Thus it is written (in Exod. 1:22), ‘Every son born you shall throw into the Nile.’ Haman said, ‘Pharaoh was stupid to say, “Every son born [you shall throw into the Nile, but every daughter you shall keep alive].” Did he not know that, when the daughters are married to men,⁷¹According to Yafat Toar, this means foreign men, but it appears to me to be speaking about older Jewish men who were born before this decree (Ed. FN). they are fruitful and multiply through them. I will not act like that. Instead, [I will act] (in Esth. 3:13), “to destroy and to annihilate [all the Jews, young and old, children and women, on a single day].”’” R. Levi said, “Gog and Magog as well are going to say the same, ‘The former ones were stupid because they devised secret plans against Israel. Did they not know that they have a Patron⁷²Lat.: patronus. in the heavens? I will not act like that. First I will join in battle with their Patron, and after that I will join in battle with them.’” Thus it is written (in Ps. 2:2), “The kings of the earth take their stand, and the rulers take counsel together against the Lord and against his anointed.” The Holy One, blessed be He, said to him, “O wicked one, have you come to Me to join in battle?⁷³Rt.: ZWG. The root more commonly refers to joining in wedlock as does the Greek verb, zeugnunai. By your life I will wage war with you,” as stated (in Is. 42:13), “The Lord shall go forth like a warrior […].” It also says (in Zech. 14:3) “Then the Lord will come forth and fight with those nations.”

[Another interpretation (of Gen. 8:16): GO FORTH FROM THE ARK.] This text is related (to Prov. 12:13): IN THE TRANSGRESSION OF THE LIPS LIES A SNARE FOR THE {WICKED} [EVIL], BUT A RIGHTEOUS ONE WENT FORTH FROM TROUBLE.⁴⁹Cf. Gen. R. 34:3. IN THE TRANSGRESSION OF THE LIPS LIES A SNARE FOR THE WICKED. These are the generation of the flood who had sinned through their mouths, as stated (in Job 21:14-15): [YET THEY SAID TO GOD, GET AWAY FROM US]…. WHAT IS THE ALMIGHTY THAT WE SHOULD SERVE HIM? Ergo (in Prov. 12:13): IN THE TRANSGRESSION OF THE LIPS LIES A SNARE FOR THE WICKED. It is also written (in Gen. 7:23): AND HE BLOTTED OUT EVERY LIVING CREATURE…. (Prov. 12:13:) BUT A RIGHTEOUS ONE WENT FORTH FROM TROUBLE. This one is Noah, of whom it is stated (in Gen. 6:9): NOAH WAS A RIGHTEOUS MAN, PERFECT. It is therefore stated (in Gen. 8:16): GO FORTH FROM THE ARK.

“I have spoken with my heart, saying: Behold, I have amassed and added wisdom, beyond all who were before me over Jerusalem; my heart has seen much wisdom and knowledge” (Ecclesiastes 1:16).
“I have spoken with my heart” – the hearts sees, as it is stated: “My heart has seen much.” The heart hears, as it is stated; “Give your servant an understanding [shome’a]¹²⁰Literally, hearing. heart” (I Kings 3:9). The heart speaks, as it is stated: “I have spoken with my heart.” The heart goes, as it is stated: “Didn’t my heart go?” (II Kings 5:26). The heart falls, as it is stated: “Let no man’s heart fall” (I Samuel 17:32). The heart stands, as it is stated: “Will your heart endure [haya’amod]”¹²¹Literally, stand. (Ezekiel 22:14). The heart rejoices, as it is stated: “Therefore, my heart rejoices” (Psalms 16:9). The heart cries out, as it is stated: Their heart cried out to the Lord” (Lamentations 2:18). The heart is consoled, as it is stated: “Speak to the heart of Jerusalem” (Isaiah 40:2).¹²²This verse is preceded by: “Console, console My people, says your God.” The heart grieves, as it is stated: “Your heart shall not be grieved” (Deuteronomy 15:10). The heart hardens, as it is stated: “The Lord hardened Pharaoh’s heart” (Exodus 9:12). The heart softens [mitrakekh], as it is stated: “Let your heart not be faint” (Deuteronomy 20:3). The heart is saddened, as it is stated: “He was saddened in His heart” (Genesis 6:6). The heart fears, as it is stated: “From the fear of your heart” (Deuteronomy 28:67). The heart breaks, as it is stated: “A broken and contrite heart” (Psalms 51:19). The heart becomes conceited, as it is stated: “Your heart will grow haughty” (Deuteronomy 8:14). The heart is recalcitrant, as it is stated: “But this people had a revolting and rebellious heart” (Jeremiah 5:23). The heart fabricates, as it is stated: “The month that he fabricated from his heart” (I Kings 12:33). The heart contemplates,¹²³Matters of stupidity as it is stated: “[I will have peace] though I walk in the stubbornness of my heart” (Deuteronomy 29:18). The heart overflows, as it is stated: “My heart overflows with goodly matter” (Psalms 45:2). The heart calculates [meḥashev], as it is stated: “Many are the thoughts [maḥshavot] in the heart of man” (Proverbs 19:21). The heart desires, as it is stated: “The desire of his heart You have granted him” (Psalms 21:3). The heart deviates, as it is stated: “Let your heart not turn aside to her ways” (Proverbs 7:25). The heart strays, as it is stated: “You shall not follow after your heart…[after which you stray]” (Numbers 15:39). The heart is sustained, as it is stated: “And sustain your heart” (Genesis 18:5). The heart is stolen, as it is stated: “Jacob stole the heart of Laban” (Genesis 31:20). The heart is humbled, as it is stated: “Perhaps then their hearts will be humbled” (Leviticus 26:41). The heart is enticed, as it is stated: “He spoke soothingly¹²⁴Literally, “to the heart.” Shekhem was speaking to Dina and attempting to entice her to marry him. to the young woman” (Genesis 34:3). The heart goes astray, as it is stated: “My heart has gone astray” (Isaiah 21:4). The heart trembles, as it is stated: “For his heart was trembling” (I Samuel 4:13). The heart awakens, as it is stated: “I am asleep but my heart is awake” (Song of Songs 5:2). The heart loves, as it is stated: “You shall love the Lord your God with all your heart” (Deuteronomy 6:5). The heart hates, as it is stated: “Do not hate your brother in your heart” (Leviticus 19:17). The heart envies, as it is stated: “Let your heart not envy…” (Proverbs 23:17). The heart is searched, as it is stated: “I the Lord search the heart…” (Jeremiah 17:10). The heart is rent, as it is stated: “Rend your heart and not your garments” (Joel 2:13). The heart meditates, as it is stated: “The meditation of my heart will be understanding” (Psalms 49:4). The heart is like fire, as it is stated: “My heart will be like fire” (Jeremiah 20:9). The heart is like stone, as it is stated: “I will remove the heart of stone” (Ezekiel 36:26). The heart repents, as it is stated: “Who returned to the Lord with all his heart” (II Kings 23:25). The heart is incensed, as it is stated: “For his heart is incensed” (Deuteronomy 19:6). The heart dies, as it is stated: “His heart died within him” (I Samuel 25:37). The heart melts, as it is stated “The heart of the people melted” (Joshua 7:5). The heart absorbs matters, as it is stated: “These matters that I command you today shall be upon your heart” (Deuteronomy 6:6). The heart absorbs fear, as it is stated: “I will place My fear in their hearts” (Jeremiah 32:40). The heart thanks, as it is stated: “I will thank my Lord with all my heart” (Psalms 111:1). The heart covets, as it is stated: “Do not covet her beauty in your heart” (Proverbs 6:25). The heart is toughened, as it is stated: “And one who toughens his heart” (Proverbs 28:14). The heart becomes merry, as it is stated: “It was when their hearts were merry” (Judges 16:25). The heart deceives, as it is stated: “Deceit is in the heart of those who devise evil” (Proverbs 12:20). The heart speaks from within, as it is stated: “Hannah was speaking in her heart” (I Samuel 1:13). The heart loves a bribe, as it is stated: “Your eyes and your heart [are only on your ill-gotten gain]” (Jeremiah 22:17). The heart writes matters, as it is stated: “Write them on the tablet of your heart” (Proverbs 3:3). The heart devises, as it is stated: “Duplicity is in his heart, he devises evil” (Proverbs 6:14). The heart absorbs mitzvot, as it is stated: “The wise of heart will grasp mitzvot (Proverbs 10:8). The heart acts with malice, as it is stated: “The malice of your heart deceived you” (Obadiah 1:3). The heart arranges, as it is stated: “To a person are the arrangements of the heart” (Proverbs 16:1). The heart glorifies, as it is stated: “Your heart has glorified you” (II Chronicles 25:19). That is, “I have spoken with my heart, saying: Behold, I have amassed…”

(Fol. 121) It happened that a certain man was drowned in the lake Samki and that R. Shila married his widow. Rab said then to Samuel: "Come, let us put him under a ban." Whereupon Samuel replied: "Let us first send word to him [and inquire as to his theory."] They sent to him the following: "If one disappears in waters without an end is his wife permitted to be married or not?" "His wife is not allowed to be married," was his reply. "And is the lake of Samki considered as water with an end or like water without an end? [they inquired again.] Whereupon he replied that it is considered like waters without an end. "Why then did the master do that [marry her?"] "I made a mistake, because I thought that since the water is stationary it ought to be likened to water with an end, however, it is not so, since there are waves, and the waves may have cast him out alive." Samuel then appliel to Rab the following passage (Pr. 12, 21) No wrong can come unawarded to the righteous. Rab in return applied to Samuel the following passage (Ib. 11, 14) But help through the multitude of counsellors, [because he advised him the right course.]

(Gen. 27:30:) AND IT CAME TO PASS, WHEN ISAAC HAD FINISHED BLESSING JACOB, AND < JACOB > HAD JUST GONE OUT, GONE OUT.⁶⁶Such verbal repetition, with the first verb vocalized as an infinitive absolute, is common in biblical Hebrew and generally indicates emphasis. Two departures are recorded here: GONE OUT, GONE OUT. {Isaac said:} Isaac's gateway⁶⁷The Buber text reads “window” (hallon) here, but the word makes little sense. Buber himself suggests this emendation of “gateway” (pilon, from the Gk.: pylon). So Gen. R. 66:5. had two ends, a gate to the north and a gate to the south. Jacob left with the plate⁶⁸Gk.: diskos; Lat.: discus. in his hand. He saw Esau and hid behind the door. One who is in the light does not see {him. He forgets him.} [one who is in the darkness].⁶⁹See Tanh., Gen. 6:11. Ergo: JUST GONE OUT, GONE OUT. < He hid > because, if Esau had seen him, he would have killed him. R. Joshua ben Levi said: At the second hour (8:00 A.M.) he learned Esau had gone in to his father, and at the sixth hour (12:00 M.) he was going out. But, while Jacob was detained [for so long] over all this business, where was Esau during this time? R. Joshua ben Levi said: He was catching game and binding it, but an angel was setting it free and driving it away.⁷⁰See above, 6:10. That is what is stated (in Prov. 12:27): A DECEPTIVE ONE SHALL NOT ROAST HIS GAME, BUT A DILIGENT ONE IS A PERSON OF PRECIOUS WEALTH.⁷¹According to Targum Pseudo-Jonathan, Gen. 27:31, Esau deceived his father by serving him dog meat instead of the venison he had been unable to catch. It was not known to Jacob what miracles were performed for him, for, while he was going out, Esau was coming in. Thus it is stated (in Gen. 27:30): AND < JACOB > HAD JUST GONE OUT, GONE OUT…. Therefore, David has said (in Ps. 86:10): FOR YOU ARE GREAT, AND YOU PERFORM WONDERS (rt.: PL'), YOU GOD BY YOURSELF. You know what miracles and wonders (rt.: PL') you are doing with such a person, but he does not know. This person sleeps upon his bed < and > arises to put on his clothes. Unless they make a search (rt.: PL') for whether there is a snake or a scorpion there, he will cast them off without knowing about them and < so > be delivered from them. Therefore, David has said to him: < It is > for you alone to do wonders (rt.: PL'); < it is incumbent > upon us to be blessing you, as stated (in Ps. 72:18): BLESSED BE THE LORD GOD < OF ISRAEL, WHO ALONE DOES WONDERS (rt.: PL') >. In Egypt you did miracles for us, and we on our part uttered a song by the sea for you (in Exod. 15:1-18). The Holy One said to them: In this world I have performed wonders (rt.: PL') for you and redeemed you from the bondage of Egypt. Thus I am going to redeem you in the world to come from the bondage of Edom (i.e., of Esau) and perform wonders for you. It is so stated (in Micah 7:15): AS IN THE DAYS OF YOUR EXODUS FROM [THE LAND OF EGYPT], I WILL SHOW HIM WONDERS (rt.: PL').

(Lev. 22:28:) IN THE CASE OF AN ANIMAL FROM THE HERD OR THE FLOCK, YOU SHALL NOT SLAUGHTER IT AND ITS OFFSPRING ON THE SAME DAY.⁷⁵Although the nouns here are masculine singular and would normally read: IN THE CASE OF A BULL OR A SHEEP, Rashi understands the verse as only prohibiting the slaughter of a female beast and its offspring on the same day. Others like Ibn Ezra understand the prohibition in the verse as referring to both sexes. For a discussion of the two interpretations, see Hul. 78b-80a. This text is related (to Prov. 12:10): A RIGHTEOUS ONE REGARDS THE LIFE OF HIS CATTLE….⁷⁶Tanh., Lev. 8:13; Lev. R. 27:11: PRK 9:11. This refers to the Holy One, who said (in Deut. 22:6 with reference to birds): YOU SHALL NOT TAKE THE MOTHER WITH THE YOUNG.⁷⁷Cf. Tos. Meg. 25a. (Prov. 12:10, cont.:) BUT THE COMPASSION OF THE WICKED IS CRUEL. This refers to Sennacherib, of whom it is written (in Hos. 10:14): THE MOTHER WAS DASHED TO PIECES WITH THE CHILDREN.

[Another interpretation] (of Prov. 12:10): A RIGHTEOUS ONE REGARDS < THE LIFE OF HIS CATTLE >. This refers to the Holy One, who said (in Lev. 22:28): IN THE CASE OF AN ANIMAL FROM THE HERD OR THE FLOCK, < YOU SHALL NOT SLAUGHTER > IT AND ITS OFFSPRING…. (Prov. 12:10, cont.:) BUT THE COMPASSION OF THE WICKED IS CRUEL. This refers to Haman, of whom it is written (in Esth. 3:13): TO DESTROY AND TO ANNIHILATE < ALL THE JEWS >… < ON A SINGLE DAY >. R. Levi said: Woe to the wicked, because they devise secret plans against Israel.⁷⁸M. Ps. 2:4. Each and every one says: My plan is better than your plan. Esau said: Cain was stupid to kill [his brother] Abel during his father's lifetime.⁷⁹Cf. Gen. R. 75:9. Did he not know that his father would be fruitful and multiply? I am not acting like that. Instead < he said > (in Gen. 27:41): PLEASE⁸⁰Na. The word is added to the Masoretic Text. LET THE DAYS OF MOURNING FOR MY FATHER COME; [THEN I WILL KILL MY BROTHER JACOB]. Pharaoh said: Esau was stupid to say: LET THE DAYS OF MOURNING [FOR MY FATHER] COME. Did he not know that his brother would be fruitful and multiply during his father's lifetime? I will not act like that. Instead, while they are tiny under their mothers' birthstool, I will strangle them. Thus it is written (in Exod. 1:22): EVERY SON BORN YOU SHALL THROW INTO THE NILE … Haman said: Pharaoh was stupid to say: EVERY SON BORN < YOU SHALL THROW INTO THE NILE >, [BUT EVERY DAUGHTER YOU SHALL KEEP ALIVE]. Did he not know that, when the daughters are married to men, they are fruitful and multiply through them. I will not act like that. Instead, < I will act > (in Esth. 3:13): TO DESTROY AND TO ANNIHILATE [ALL THE JEWS, YOUNG AND OLD, CHILDREN AND WOMEN, ON A SINGLE DAY]. R. Levi said: Gog [and Magog] as well are going to say the same: The former ones were stupid because they devised secret plans against Israel. Did they not know that they have a patron⁸¹Lat.: patronus. in the heavens? I will not act like that. First I will join in battle with their patron, and after that I will join in battle with them. Thus it is written (in Ps. 2:2): THE KINGS OF THE EARTH TAKE THEIR STAND, AND THE RULERS TAKE COUNSEL TOGETHER AGAINST THE LORD AND AGAINST HIS ANOINTED. The Holy One said to him: O wicked one, have you come to me to join in battle?⁸²Rt.: ZWG. The root more commonly refers to joining in wedlock as does the Greek verb, zeugnunai. By your life I will wage war with you, as stated (in Is. 42:13): THE LORD SHALL GO FORTH LIKE A WARRIOR…. It also says (in Zech. 14:3): THEN THE LORD WILL COME FORTH AND FIGHT WITH THOSE NATIONS AS WHEN HE FIGHTS IN THE DAY OF BATTLE.

21 The Seers (i.e., the prophets) were the ones who said the doubled letters, mantzepakh (mem, nun, tzadi, peh, and kaf, which are the letters that have a different form when they appear at the end of a word). [The doubling of kaf that is found in Genesis 12:1,] "Lekh lekha (Go for yourself)," hints to Avraham that he will father Yitschak at one hundred years [of age] (as the numerical value of these two words is one hundred). [The doubling of mem that is found in Genesis 26:16,] "ki atsamta memenu (as you have become more powerful than us)" is a hint [to Yitschak] that hints that he and his seed will be powerful in both worlds. The doubling of nun [that is found in Genesis 32:12,] "Hatsileini na (Save me)" [is a hint to] Yaakov, [that] he will be saved in both worlds. The doubling of peh [that is found in Exodus 3:15, is a hint to] Israel, to Moshe,"pakod pakadeti etchem (I have surely remembered you)." The doubling of tsadi [that is found in Zachariah 6:12,] "hinei eesh, Tsemach shemo, [ou'metachtav yitsmach] (behold, a man called Branch shall branch out from the place where he is,)" is [referring to] the Messiah. And so is it stated (Jermiah 23:5), "vahikimoti leDavid tsemach tsadeek [...] (and I will raise up a true branch of David [...])." "The leader of fifty" (Isaiah 3:3). Twenty-four books (of the Bible); add to them eleven of the thirteen [books of the minor prophets] - besides Yonah which is by itself - and six orders of the Mishnah and nine chapters of Torat Kohanim, behold fifty. "Sixty were the queens," (Song of Songs 6:8), sixty tractates; "and eighty were the concubines," eighty study halls that were in Jerusalem corresponding to its gates.; and maidens without number," the study outside. "Behold the bed of Shlomo, sixty warriors" (Song of Songs 3:7). [This corresponds to] the sixty letters of the priestly blessing (Numbers 6:24-26). Three hundred and eighteen [souls mentioned in Genesis 14:14 is the numerical equivalent of] Eliezer. "Inasmuch (ekev) as Avraham obeyed Me and kept My charge: My commandments, My laws, and My teachings" (Genesis 26:5) - he recognized him when he was three (the numerical equivalent of ekev, being three less than that of Avraham). The Satan (HaSatan) has the numerical equivalent of three hundred and sixty-four, the count of the days of the solar year that he rules over all of them to slander, excepting Yom Kippur. Rabbi Ami beiRabbi Abba said, "Avraham was missing five organs before he was circumcised and [before] he fathered. The [letter] hay (with a numerical value of five) was added [to his name] and he became complete and fathered [corresponding to the complete set of organs, two hundred and forty-eight], the numerical count of his letters." "A woman of valor is the crown of her husband" (Proverbs 12:4) - that is Sarah. Her name had been Sarai. Two Amoraim (later rabbinic teachers) differed. One said, "The [letter] yod (with a numerical count of ten that was taken from her) was divided into two, [to give] a hay to Avaraham and a hay to Sarah." And [the other] said, "The yod that was taken from Sarah raised a protest until Yehoshua came and Moshe added to him a yod - the Lord save you from the counsel of the [other] spies. [The significance of the letters in the name,] Yitschak [is as follows]: Yod (with a numerical count of ten) corresponds to the ten trials [of Avraham]. [The letter] tsadi (with a numerical count of ninety), [as] Sarah was ninety when he was born. [The letter] chet (with a numerical count of eight), [as] he was circumcised on the eighth day. And the letter kof (with a numerical count of one hundred), [as] Avraham was a hundred years old when he was born. Yaakov was called according to [the significance of the letters of] his [own] name: Yod [corresponds to] the tenth of his offspring going backwards. Count from (the last son), Binaymin to Levi - there are ten sons, [and Levi] was the tenth. [The letter] ayin (with a numerical count of seventy corresponds to the number of offspring he took to Egypt), "with seventy souls" (Deuteronomy 10:22). Kof corresponds to the [number of the] letters of the blessing [that he received minus the name of God, "And may He give you etc." (Genesis 27:28)]. [The letter] bet (with a numerical count of two) remains, corresponding to two angels (that he saw on the ladder in his dream) rising. There were six hundred and thirteen commandments in the tablets - corresponding to the letters from "I am" (Exodus 20:2) to "to your neighbor" (Exodus 20:14) - corresponding to the six hundred and thirteen commandments - no less and no more. And they were all given to Moshe at [Mount] Sinai; and in them are statutes and judgments, Torah and Mishnah, Talmud and aggadah. "The fear of the Lord is his treasure" (Isaiah 33:6). There is no greater characteristic than fear and humility, [as it is stated] (Deuteronomy 10:12), "And now Israel, what does the Lord, your God, ask of you besides to fear Him [...]." "The fear of" (Yirat) has a numerical value of six hundred and eleven; and Torah has a numerical value of six hundred and eleven - and Torah and fear [of God] along with them, behold that is six hundred and thirteen. [The numerical value of] fringes (tsitsit) [is six hundred] - the rabbis taught: [Add] eight [strings] and five [knots], behold that is six hundred and thirteen. The days of Avraham were one hundred and seventy-five years, [of] Yitzchak were one hundred and eighty years [and of] Yaakov were a hundred and forty-seven years. When you put them together, it is found to be five hundred and two years. And so is the distance of the the heavens to the earth, "like the the days of the heavens above the earth" (Deuteronomy 11:21). "[The man (David)] raised on high" (II Samuel 23:1) - [high (al) has a numerical value of one hundred] corresponding to one hundred blessings. As on every day, one hundred men of Israel were dying. [So] David came and ordained [the daily saying of] one hundred blessings. Once he ordained them, the pestilence ceased. High (al) [corresponds to] the yoke (ulah) of Torah and the yoke of suffering. "Forgive all guilt and take the good (tov) that we pay with the words of our lips" (Hosea 14:3). Israel said, "Master of the world, at the time that the Temple existed, we would offer a sacrifice and be cleansed. But now all we have in our hand is prayer." The numerical value of tov is seventeen. Prayer [consists of] nineteen blessings. Take away from them the blessing for the malfeasers that was composed at Yavneh, and "Let the sprout of David blossom," which they ordained after it for the sake of "Probe me, Lord, and try me" (Psalms 26:2). Rabbi Simon says, "Take tov [in at-bash (matching letters based on how close they are to the center of the alphabet), which is the same] as the numerical value of soul (nefesh). Israel said, 'At the time that the Temple existed, we would incinerate the fats and the innards and be cleansed. But now behold our fat, our blood and our souls. May it be Your will that it be atonement for us and "that we pay with the words of our lips" (Hosea 14:3).'" "And the Lord gave her conception (herayon)" (Ruth 4:13). [Herayon] has a numerical value of two hundred and seventy one (the number of the days of the nine months of birthing). The measure of the water of a mikveh (ritual bath) is forty seah [corresponding to the forty mentions] of well water, written in the Torah. And [the volume of] how many eggs is the measure of the mikveh? Five thousand seven hundred and sixty. Each seah is a hundred and forty-four eggs. Forty-three and a fifth eggs is the measure of [what is required for] challah [tithe]. And from where [do we know] that a mikveh requires forty seah? As it is written (Isaiah 8:6), "Since this nation has rejected the waters of Shiloach that flow gently (le'at)." The numerical value [of le'at] is forty. And one who separates the measure of the challah [tithe] must separate one part in forty three and a fifth from Torah writ like the [numerical] value of challah. The main categories of work [on Shabbat] are forty minus one (thirty-nine), as it is written (Exodus 35:1), "These (eleh) are the things which the Lord commanded." [The numerical count of] "eleh" is thirty-six; "things" (being plural) is two; "the things" [indicates an additional] one - behold, forty minus one. "He shall strike him forty, he shall not add" (Deuteronomy 25:3), corresponds to the forty curses that the snake, Chava, Adam and the ground were cursed - and the sages lessened one, because of "he shall not add." Those [judges] advocating innocence are more those advocating guilt. [For] it is best for the two to come and push off one. Seshach is Bavel (Babylon) [according to] its numerical value in at-bash. Tavel is Ramlah [according to] its numerical value in al-bam (another numerical scheme). "Thus (bezot) shall Aaron enter the shrine; with a bull of the herd for a sin offering and a ram for a burnt offering" (Leviticus 16:3). Bezot (which has a numerical count of four hundred and ten) is a hint to the first Temple that stood for four hundred and ten years.

(Exodus 14:26) "And the L rd said to Moses: Stretch forth your hand over the sea": It will not stand against you and it will not deviate from your command. "and the waters will turn back upon Egypt, upon its chariots, and upon its riders": The "wheel" will turn back upon them. For with the counsel that they thought to destroy Israel, I will destroy them. They thought to destroy Israel by water, and it is by water that I will exact punishment of them, viz. (Psalms 7:16) "He has dug a pit and he has deepened it, and he will fill in the pit he has wrought", (Koheleth 105:8-10) "He who digs a hole will fall in it; he who breaches a fence will be bitten by a snake. He who quarries stones will be saddened by them; he who splits timbers will be imperiled by them", (Mishlei 26:27) "The digger of a pit will fall in it, etc." And thus Solomon says (Ibid. 12:14) "From the fruit of a man's mouth, he will be sated with good, and the payment of a man's hands will revert to him." And thus, Isaiah the prophet (Isaiah 59:18) "As with reward (for good), so will He return wrath to His enemies, payment to His foes — to (distant) isles will He bring retribution." And it is written (Ibid. 65:7) "And I will measure out (retribution for) their deeds, etc." And thus did Jeremiah the prophet say (Jeremiah 32:19) "Wondrous in counsel and mighty in deed, whose eyes are open to all the ways of the sons of man, to give each man according to his ways and according to the fruit of his deeds." And thus is it written (Ibid. 50) "Summon many against Bavel, all who draw the bow. Encamp against her roundabout. Let there be no escape for her. Repay her according to her deeds. According to all that she has done, do to her. For she has acted insultingly against the L rd, against the Holy One of Israel." And thus did Yithro say to Moses (Exodus 18:11) "Now I know that greater is the L rd than all the gods." I recognized Him in the past, and now, even more so, His name having been magnified in the world. (Ibid.) "For (they were destroyed) by the (very) thing (water) whereby they devised evil against them."

"and you will eat and be sated": It is a good sign for a man when his beast eats and is stated, viz. (Proverbs 12:10) "The righteous one knows the spirit of his beast."

"God said..., 'Sarai your wife...'" In Proverbs (12:4), it is written, "A woman of valor is a crown to her husband." Rabbi Aha said, "Her husband was crowned through her, but she was not crowned through her husband." Our rabbis taught that she ruled over her husband. In all places, the man gives orders, but here (Genesis 21:12), "In all that Sarah orders you, listen to her voice." Said Rabbi Yehoshua Ben Korcha: 'The Yud that the Holy One of Blessing took from Sarai was given half to Sarah, and half to Avraham. Said Rabbi Shime'on Bar Yochai: The Yud that the Holy One of Blessing took from Sarai flew and posted itself in front of the Throne of the Holy One, and said: 'Master of the Universe! Because I am the smallest letter You took me out of the name of Sarai the Righteous!! The Holy One said: In the past you were in the name of a woman, and in the end of the name! Now I will put you in the name of a man, and on the beginning of the name, as it is written 'And Moshe called Hosea Bin Nun Yehoshua' (Numbers 13:16). Said Rabbi Mana: Sarai was just [a princess] for herself, now she will be a princess for all the world.

"Rivka took the clothes of Esav, the fine ones (chamudot)" (Genesis 27:15) Those which he (Esav) chamad - coveted from Nimrod, and killed him and took them. That is the meaning of what is written (Proverbs 12:12) "The wicked covet the catch of evil men." "That were with her in the house" (Genesis 27:15) - for with them he (Esav) would serve his father. Rabbi Shimon son of Gamliel said: All my days, I served my father, but I did not serve him even one hundredth of the way Esav served his father. I, when would serve my father, I would serve him in dirty clothing, and when I would go out to travel, I would go out in clean clothing. But Esav, when he would serve his father, he would only serve him in royal clothes. He said, "It is only befitting of my father's honor for him to be served in royal clothes."

Rabbi Samuel Bar Nachman opened [his homiletic exposition with the following verses]: “A song for ascents. I lift my eyes to the mountains (harim).” (Ps 121:1) [Read the verse] I lift my eyes to my parents (horim), meaning my forebears and my teachers.” "From where will my help come?” (Ps. 121:1) Jacob said: ‘At the time that Eliezer came to bring (my mother) Rivka (as a wife for my father) what is written of him? “Then the servant took ten of his master’s camels.” (Gen. 24:10) And I don’t even have a single earring or bracelet!’ Rabbi Hanina said, he sent him empty handed. Rabbi Yehoshua ben Levi said, ‘he sent with him, but Esav arose and took them away from him. Jacob retorted, ‘Am I one to lose my trust in my Creator? God forbid that I should lose my trust in my Creator!’ Rather, “My help comes from the Lord!” (Ps. 121:2) “He will not let your foot give way; your guardian will not slumber.” (Ps. 121:3) “See, the guardian of Israel neither slumbers nor sleeps!” (Ps 121:5) “The LORD will guard you from all harm,” (Ps. 121:7) from Esau and from Laban. “He will guard your soul,” from the angel of death. “The LORD will guard your going and coming...” (Ps. 121:8) “And Jacob went out from Beer-Sheba…” (Gen. 28:10)