Midrasz do Przysłów 14:1

Izevel, the daughter of Etba"al king of the Tzidonim and the wife of Achav, at the first time that she was brought before Achav taught him the ways of idol worshippers and because of her he was brought to become an idolater.

(Numb. 16:1:) “And On ben Peleth.” Why was he named On (which means "sorrow")?⁴⁵Numb. R. 18:20; Sanh. 109b-110a. Because he remained in sorrow all his days. (Ibid.:) “Ben Peleth (plt)?” The son of (ben) one for whom miracles (pl'wt) have been performed. Rav said, “On ben Peleth had his wife save him; for she said to him, ‘What has this dispute to do with you? If Aaron is the high priest, you are a disciple; if Korah is high priest, you are [still] a disciple].’ He said to her, ‘I know that the whole community is holy, since it is written in Numb. 16:3), “for all the congregation are holy.”’ What did she do? She gave him wine to drink, got him drunk, and had him lie down in her bed. Then she sat down at the entrance [of the house] and let down her hair.⁴⁶It was immodest to look at a married woman’s loosened hair. Everyone who came for her husband On saw her and returned. In the meanwhile they were swallowed up.” It is this which is written (in Prov. 14:1), “The wisdom of women builds its house,” this refers to the wife of On; “but folly tears it down with its own hands,” this refers to the wife of Korah.⁴⁷Sanh. 110a describes how she joined her husband in his rebellion. (Numb. 16:2:) “And they rose up against Moses, [together with men from the Children of Israel], two hundred and fifty princes of the congregation,” the special ones of the congregations; “chosen by the assembly (moed),” because they knew how to intercalate years⁴⁸I.e., add an extra month in order to keep the lunar year in line with the solar year. and fix new moons (which determine the date of the festival (moed);⁴⁹R. 18:20, cont.; Sanh. 110a. “men of renown,” in that they had a name throughout the whole [world]. (Numb. 16:4:) “When Moses heard this, he fell on his face.” What news did he hear? That they suspected him of [adultery with] a married woman. Thus it is stated (in Ps. 106:16), “And they were jealous (rt.: qn')⁵⁰Cf. Numb.5:14 where this word is used to denote suspicion of adultery. of Moses in the camp.” Rav Samuel bar Isaac said that Rav said, “[This] teaches that each and every one suspected (rt.: qn') his wife of adultery with Moses.” Reish Lakish says, “From here we derive that one may not perpetuate a dispute.” Rav says, “Anyone who perpetuates a dispute violates a prohibition. It is so stated (in Numb. 17:5), ‘and he will not be like Korah and his assembly.’” Rav Ashi says, “He is fit to be afflicted with leprosy. It is written here (in Numb. 17:5, cont.), ’by the hand of Moses to him,’ and it is written there (in Exod. 4:6), ‘And the Lord said furthermore to him, “Put now your hand into your bosom.”’” Rav Ḥisda says, “Anyone who disagrees with his teacher is like one who disagrees with the Divine Presence, as it is stated [with regard to Dathan and Abiram] (in Numb. 26:9), ‘when they strove against the Lord.’” R. Ḥama, son of R. Ḥanina, says, “Anyone who initiates a quarrel [meriva] with his teacher is like one who initiates a quarrel with the Divine Presence, as it is stated (in Numb. 20:13), “These are the waters of Meribah, where the Children of Israel quarreled with the Lord.’” R. Ḥanina bar Pappa says, “Anyone who expresses resentment against his teacher for wronging him, it is as though he is expressing resentment against the Divine Presence, as it is stated (Exod. 16:8), ‘your murmurings are not against us, but against the Lord.’” R. Abbahu says, “Anyone who suspects his teacher of wrongdoing, it is as though he suspects the Divine Presence, as it is stated (in Numb. 21:5), ‘And the people spoke against God, and against Moses.’”

Spies … and the congregation of Korah, etc. (Fol. 109, b) Our Rabbis were taught: The congregation of Korah has no share in the world to come, as it is said (Num. 16) And the earth covered them — in this world, and they disappeared from the midst of the congregation, — in the world to come. So says R. Akiba. R. Juda b. Bathyra says: "They are as a lost thing for which the loser inquires, as it is said (Ps. 119, 176) I have gone erringly astray, like a lost sheep; seek thy servant, for thy commandments have I not forgotten." (Num. 16, 1) And Korah took (vayikach). Resh Lakish said: "He bought a very bad purchase for himself." Korah, i.e., he has made Israel bald-headed; ben Yizhar, i.e., he who made the world hot as in the middle of the day. Ben Kehath, i.e., he who made blunt the teeth of his parents; ben Levi, i.e., he who became a companion to the Gehenna. But why is not also written ben Jacob? R. Samuel b. Isaac said: "Jacob's prayer (Gen. 49, 6) Unto their secret shall my soul not come, refers to the spies; unto their assembly my glory shall not be united, refers to the cougregation of Korah." Dathan and Abiram; i.e., Dathan means who disregarded the law of God; Abiram, who hardened his heart not to repent. On, who sat in the mourning [repented upon his sin and withdrew from Korah]. Peleth, for whom wonders were made; ben Reuben, who [carefuly] observed it and understood [that it was wrong]. Rab said: "On ben Peleth was saved by his wife [from being among the congregation of Korah]. She said to him: 'What is the difference to you? If Moses will be master, you are only a disciple, and you will be in the same position if Korah will be the master.' And to his answer: 'What shall I do, I was with them in consultation, and swore to take part with them?' she said, 'I know that the whole congregation is holy, as it is written (Num. 16, 3) For the whole of the congregation are all of them holy, remain in your house and I will save thee.' She made him drink wine to intoxication, and she made him sleep in the house, and she herself sat outside at the entrance of the house, (Fol. 110) uncovered her head, loosened her hair, and whoever came to his house, to call upon On, when he saw the uncovered head of the woman, returned. Meantime, the congregation was swallowed. On the other hand, the wife of Korah said to him: 'See what Moses did. He proclaimed himself as a king, his brother he made highpriest, the sons of his brother for adjuncts of the high-priests. Heave-offering he commanded to give to the priests, and even from tithes, which are for the Levites, he commands to give again one-tenth to the priest. And not only this, he made of you fools by commanding all the Levites to shave off all their hair, so that you should look like prisoners.' And to his answer: 'He himself also did so,' she said, 'Since all the glory belongs to him, he does not care, etc.' And this is meant by the passage (Pr. 14, 1) The wise among women buildeth her house, — referring to the wife of On ben Peleth. But the foolish pulleth it down with her own hands, — referring to the wife of Korah."

20 (Numb. 16:1) “And On ben Peleth”: Why was he named On (which means "sorrow")?³⁷Sanh. 109b-110a. Because he remained in sorrow all his days. (Ibid.) “Ben Peleth (plt)?” The son of (ben) one for whom miracles (pl'wt) have been performed. Rav said, “On ben Peleth had his wife save him; for she said to him, ‘What has this dispute to do with you? If Aaron is the high priest, you are a disciple; if Korah is high priest, you are [still] a disciple].’ She said to him, ‘I know that the whole community is holy, since it is written (in Numb. 16:3), “for all the congregation are holy.”’ What did she do? She gave him wine to drink, got him drunk, and had him lie down in her bed. Then she sat down at the entrance [of the house] – her and her daughter – and let down her hair.³⁸It was immodest to look at a married woman’s loosened hair. Everyone who came for her husband On saw her and returned. In the meanwhile they were swallowed up.” It is this which is written (in Prov. 14:1), “The wisdom of women builds its house,” this refers to the wife of On; “but folly tears it down with its own hands,” this refers to the wife of Korah.³⁹Sanh. 110a describes how she joined her husband in his rebellion. (Numb. 16:2) “And they rose up against Moses, […] princes of the congregation,” the special ones of the congregations; “chosen by the assembly (moed),” because they knew how to intercalate years⁴⁰I.e., add an extra month in order to keep the lunar year in line with the solar year. and fix new moons (which determine the date of the festival (moed);⁴¹R. 18:20, cont.; Sanh. 110a. “men of renown,” in that they had a name throughout the whole [world]. (Numb. 16:4) “When Moses heard this, he fell on his face”: What news did he hear? R. Samuel bar Nachmani said that R. Jonathan said, “[This] teaches that they suspected him of [adultery with] a married woman.” Thus it is stated (in Ps. 106:16), “And they were jealous (rt.: qn')⁴²Cf. Numb.5:14 where this word is used to denote suspicion of adultery. of Moses in the camp.” Rav Samuel bar Isaac said that Rav said, “[This] teaches that each and every one suspected (rt.: qn') his wife of adultery with Moses.” Reish Lakish says, “From here we derive that one may not perpetuate a dispute.” Rav says, “Anyone who perpetuates a dispute violates a prohibition. It is so stated (in Numb. 17:5), ‘and he will not be like Korah and his assembly.’” Rav Ashi says, “He is fit to be afflicted with leprosy. It is written here (in Numb. 17:5, cont.), ’by the hand of Moses to him,’ and it is written there (in Exod. 4:6), ‘And the Lord said furthermore to him, “Put now your hand into your bosom.”’” Rav Ḥisda says, “Anyone who disagrees with his teacher is like one who disagrees with the Divine Presence, as it is stated [with regard to Dathan and Abiram] (in Numb. 26:9), ‘when they strove against the Lord.’” R. Jose, son of R. Ḥanina, says, “Anyone who initiates a quarrel [meriva] with his teacher is like one who initiates a quarrel with the Divine Presence, as it is stated (in Numb. 20:13), “These are the waters of Meribah, where the Children of Israel quarreled with the Lord.’” R. Ḥanina says, “Anyone who expresses resentment against his teacher for wronging him, it is as though he is expressing resentment against the Divine Presence, as it is stated (Exod. 16:8), ‘your murmurings are not against us, but against the Lord.’” R. Abbahu says, “Anyone who suspects his teacher of wrongdoing, it is as though he suspects the Divine Presence, as it is stated (in Numb. 21:5), ‘And the people spoke against God, and against Moses[…].’” Rabba expounded that which is written (in Hab. 3:11), “Sun and moon remain on high (zevul)”:⁴³ Sanh. 110a. [This] teaches that the sun and moon ascended to Zebul and said to Him, “Master of the world, if You act justly toward the son of Amram, we shall go forth; but if not, we shall not go forth.” [So they refused to shine,] until He hurled darts at them. He said to them, “For My honor you did not protest,⁴⁴I.e., when people dishonored the Holy One by worshiping the sun and the moon. but for flesh and blood you did protest.” And at the present time until they are hit, they do not come out.⁴⁵The midrash draws of the second half of Hab. 3:11 to show that the Holy One must use arrows and a spear to force the sun and moon to shine. Rabba expounded what is written (in Numb. 16:30), “But if the Lord creates something new, [and the earth opens its mouth]”: Moses said, “Master of the World, if gehinnom is created, all the better; but if not, ‘the Lord creates.’” To what [does the verse refer]? If we say to an actual creation of something, then is it not written (in Eccl. 1:9), “For there is nothing new under the sun.” Rather [it refers] to bringing the opening (into gehinnom) up close (to the surface of the earth where Korah was standing).⁴⁶The midrash sees the swallowing up of Korah and his companions as the first evidence for gehinnom. See Numb. R. 18:20; Sanh. 110a. (Numb. 26:11) “The sons of Korah, however, did not die”: It was taught in the name of our master, “A place was set aside for them in gehinnom.” Rabbah bar bar Hanah said, “One time it happened that I was travelling on the road, when a certain Arab merchant said to me,⁴⁷Similarly BB 74a. ‘Come, I will show you chasms of Korah.’⁴⁸Perhaps the straits of Scylla and Charybdis. So Jastrow, s.v., beli‘e. I went and saw two fissures out of which was coming smoke. He took a ball of clipped wool, steeped it in water, placed it on a spearhead, [and raised it] over them; it burned and fell. Then he said to me, ‘Listen, what do you hear?’ I heard them saying, ‘Moses and his Torah represent truth, but they (i.e., Korah and his community) are liars.’ He said to me, Every thirty days gehinnom returns them to here, like meat in a pot, and they say, “Moses and his Torah are true.”’” But in the future to come the Holy One, blessed be He, is going to take them out [of gehinnom]. Moreover, it is with reference to them that Hannah said (in I Sam. 2:6), “The Lord brings death and gives life; he brings down to Sheol and raises up.”⁴⁹The Midrash finds an indication that the life and raising up here refer to life in the world to come, since they follow death and the descent into Sheol. Cf. Gen. R. 98:4; TSanh. 13:3; see ySanh. 10:1 (28a); 10:4 (29c).

(Numb. 16:1:) AND ON BEN PELETH. Why was he named On (which means "sorrow")?⁵³Tanh., Numb. 5:10; Numb. R. 18:20; Sanh. 109b-110a. Because he remained in sorrow all his days. (Ibid.:) BEN PELETH (PLT)? The son of (ben) one for whom miracles (PL'WT) have been performed. Rav said: On ben Peleth had his wife save him; for she said to him: What has this dispute to do with you? If Aaron is the High priest, you are a disciple; [if Korah is high priest, you are <still> a disciple]. He said to her: I know that the whole community is holy, since it is written in Numb. 16:3): FOR ALL THE CONGREGATION ARE HOLY. What did she do? She gave him wine to drink, got him drunk, and had him lie down in her bed. Then she sat down at the entrance [of the house] and let down her hair.⁵⁴It was immodest to look at a married woman’s loosened hair. Everyone who came for her husband On saw her and returned. In the meanwhile they were swallowed up. It is this which is written (in Prov. 14:1): THE WISDOM OF WOMEN BUILDS ITS HOUSE. This refers to the wife of On. (Ibid., cont.:) BUT FOLLY TEARS IT DOWN WITH ITS OWN HANDS. This refers to the wife of Korah.⁵⁵Sanh. 110a describes how she joined her husband in his rebellion.

And Devorah, was a prophetess. What was she like, that she prophesied about Israel and judged them? Wasn't Pinchas ben Eleazar alive then? I bring Heaven and Earth to bear witness that the Divine Spirit may rest upon a gentile and a Jew, a man and a woman, a slave and a maid—all depends on the deeds of that particular person. The House of Elyahu teaching was that they said that Devorah's husband was not a scholar. She said to him , let's make wicks and go to the Mikdash in Shilo, and so you will have a place among the greats and you will have a place in the world to come. So she would make wicks and he would bring them to the Mikdash. He had three names: Barak, Michael and Lapidot. Barak: because his face looked like lightning. Michael: because he diminished himself. Another opinion: he was named after the angel. Lapidot - his wife would make wicks, and his wife thought for long, and decided to make very thick wicks so that their light would be plentiful. And God said, "Devorah you intended to sustain My light, and so I will make your light great in Judah and Jerusalem in front of the 12 tribes. And to what merit did Lapidot arrive to the World to Come? They say because of his wife Devorah, about whom it is written "The wisest of women built her house" (Prov. 14:1). And regarding Jezebel bat Itba'al "and the fool one destroys it with her hands.