Midrasz do Przysłów 18:25

(Numb. 16:1:) “Now Korah betook himself.” This text is related (to Prov. 18:19), “A brother offended (rt.: psh') is more formidable than a fortified city; [such] contentions are like a castle bar.” The brother offended is Korah, in that he sided against Moses.¹Numb. R. 18:1, 14. So he rebelled and sank from whatever glory that he possessed. Now offended (rt: psh') can only imply rebellion, since it is stated (in II Kings 3:7), “The king of Moab has rebelled (psh') against me.” It also says (in II Kings 8:22), “then did Libnah rebel (rt.: psh').” (Prov. 18:19:) “[Such] contentions are like a castle bar.” [The earth raised its bars against him like a castle.] (Prov. 18:19:) “Like a castle bar.” [These words also refer to Korah,] who sided against Moses and against the Omnipresent.²See the commentary of Enoch Zundel on Tanh., Numb.5:1. This explanation is also given by Issachar Berman Ashkenazi in his commentary, Mattenot Kehunnah, on Numb. R. 18:1. (Numb. 16:1:) “[Now Korah …] took.”³In this and some of the following sections, the midrash is explaining the fact that the transitive verb, TOOK, has no object. Biblical translations offer solutions such as translating the verb intransitively, e.g., BETOOK HIMSELF, or by supplying an object, e.g., TOOK MEN. “Took” can only be a word for "attracting with persuasive words," in that he attracted all the leaders of Israel and the sanhedraot [to follow] after him.⁴Numb. R. 18:2. Concerning Moses it is written (in Numb. 1:17), “So Moses and Aaron took these men.” And similarly it is written (in Numb. 8:2), “Take Aaron and his sons with him.” And so does it say (in Hos. 14:3), “Take words with you and repent….” And so does it [also] say (in Genesis 12:15), “and the woman was taken to the house of Pharaoh.” Ergo (in Numb. 16:1) “Now Korah […] took,” in that he drew (i.e., took) their hearts with persuasive words. (Numb. 16:1:) “Now Korah […] betook himself.” Because of what did he dissent? Because of Elizaphan, the son of his father's brother, who had been appointed prince (nasi) over his clan. So it says (in Numb. 3:30), “And the prince of the ancestral house for the Kohathite clan was Elizaphan ben Uzziel.” Korah said, “Father had four brothers.” It is so stated (according to Exod. 6:18), “And the sons of Kohath were Amram, Izhar, Hebron, and Uzziel.” “As for Amram, the first-born; his son Aaron and his sons attained the high priesthood, and his brother Moses [attained] the kingship. So who deserves to get second [place]? Should it not be the second [son]? Now I am Izhar's son. I deserved to be prince of my clan, but he has appointed the son of Uzziel. Should the youngest of father's brothers become superior to me? See, I am dissenting and declaring everything invalid, whatever he had done.” Therefore, there was dissent.

(Numb. 16:1:) NOW KORAH <BEN IZHAR BEN KOHATH BEN LEVI> BETOOK HIMSELF. This text is related (to Prov. 18:19): A BROTHER OFFENDED (rt.: PSh') IS MORE FORMIDABLE THAN A FORTIFIED CITY; <SUCH> CONTENTIONS ARE LIKE A CASTLE BAR. The BROTHER OFFENDED is Korah, in that he sided against Moses.¹Tanh., Numb.5:1; Numb. R. 18:1, 14. So he rebelled and sank from whatever glory that he possessed. Now OFFENDED (rt: PSh') can only imply rebellion, since it is stated (in II Kings 3:7): THE KING OF MOAB HAS REBELLED (PSh') AGAINST ME. It also says (in II Kings 8:22): THEN DID LIBNAH REBEL (rt.: PSh'). (Prov. 18:19:) <SUCH> CONTENTIONS ARE LIKE A CASTLE BAR. <These words also refer to Korah,> who sided (PSh') against the Holy One and against Moses.²See the commentary of Enoch Zundel on the parallel text in Tanh., Numb.5:1. He would have the text read: “The earth raised its bars against him as <if it were> a castle.” This explanation is also given by Issachar Berman Ashkenazi in his commentary, Mattenot Kehunnah, on Numb. R. 18:1.

“It was during the days of Aḥashverosh; that [hu] Aḥashverosh; that [hu] Aḥashverosh who reigned from India to Kush, one hundred and twenty-seven provinces” (Esther 1:1).¹What follows is a series of wordplays on the name Aḥashverosh.
Rabbi Yehoshua ben Korḥa said: Who blackened [hishḥir] the faces of Israel like the bottom of a pot. Rabbi Berekhya said: Who weakened [hikḥish] the head of Israel with fasting and abstinence. Rabbi Levi said: Who gave them gall and wormwood to drink [hishka]. Rabbi Yuda son of Rabbi Simon said: Who sought to undermine the foundation of Israel.²Literally, to undermine the egg of Israel. The wordplay with the name Aḥashverosh is obscure in this case. Perhaps it involves the word הוריש, meaning to dispossess or destroy. Rabbi Taḥlifa bar bar Ḥana said: Who was the brother [aḥ] of a leader [rosh], the brother of Nebuchadnezzar. Was he his brother? Was not this one a Chaldean and that one a Median? Rather, this one canceled the construction of the Temple, and that one destroyed it; therefore, Scripture equated them. That is what is written: “Even one who is lax in his work is brother to a master of destruction.” (Proverbs 18:9). “Even one who is lax in his work,” that is Aḥashverosh, who canceled the construction of the Temple. “Is brother to a master of destruction,” that is Nebuchadnezzar, who destroyed the Temple.
Alternatively, “Aḥashverosh” – Rabbi Yehuda and Rabbi Neḥemya: One said: “Aḥashverosh,” who killed his wife [Vashti] because of his beloved one [Haman]; “that Aḥashverosh,” who killed his beloved one [Haman] because of his wife [Esther]. Rabbi Neḥemya said: “Aḥashverosh,” who canceled the construction of the Temple; “that Aḥashverosh,” who decreed that it should be rebuilt. Was it him who decreed? Was it not Cyrus who decreed? Rather, it is written: “During the first year of King Cyrus” (Ezra 6:3). During that year, all his advisers came to him; they said to him: ‘Your father decreed about it that it shall not be rebuilt, and you decree about it that it shall be rebuilt? Does a king abrogate the decrees of another king?’ He said to them: ‘Bring me the copies of the decrees.’ Immediately, they brought them to him. That is what is written: “A scroll was found in Aḥmeta in the capital” (Ezra 6:2). What was written in it? “Now, issue a decree to cancel” (Ezra 4:21). He said to them: ‘Is ‘forever’ written? It is only written: “Until a decree from me will be issued.” Who can say to me that were my father alive, he would not have built it?’ Therefore, he is included with the prophets; that is what is written: “The elders of the Jews built and prospered [in accordance with the prophecy of Haggai the prophet and Zechariah son of Ido, and built and finished, by the decree of the God of Israel, and by the decree of Cyrus, and Darius, and Artaḥshasta³The midrash identifies Artaḥshasta king of Persia as Aḥashverosh. king of Persia]” (Ezra 6:14).

{(Gen. 26:1:) NOW THERE WAS A FAMINE. This verse is related (to Prov. 18:3): WHEN A WICKED ONE COMES, THERE IS ALSO DESPISING. Who was this < wicked > one? This was Esau the Wicked, who came upon his feet to Abbadon (i.e., to hell, the place of damnation). What is written?} ⁵As these braces indicate, Buber believed the whole paragraph to be superfluous.

For this shall every pious one pray unto Thee at the time when Thou mayest be found (Ps. 32, 6). R. Chanina said: "L-eth Metzo, (At the time when thou mayest be found) alludes [to the time when one is about to take a] wife, as it is written (Pr. 18, 22.) Whoso hath found a wife hath found happiness." In Palestine, when a man married he was asked Matzah (found), or Motzei (find). Matzah, as it is written (Pr. 18, 22.) Whoso hath found (Matza) a wife hath found happiness; Motzei, as it is written (Ecc. 7, 26.) And I find (Motzei) the woman more bitter than death. R. Nathan said: "L-eth Metzo, refers to the Torah, as it is written (Pr. 8, 35.) For he who findeth me (the Torah), findeth life." R. Nachman b. Isaac said: "L-eth Metzo, means [the time of] death, as it is written (Ps. 68, 21.)The escape from death." We have also a Baraitha to the same effect: There are nine hundred and three kinds of deaths in the world, as it is said (Ib.) The escape from death (Totzaoth). The numerical value of the word Totzaoth, amounts to nine hundred and three; the hardest of all deaths is croup, and the easiest of all is the divine kiss; croup is like a thorn in a ball of wool, which [if one tries to tear loose] lacerates backward (in the opposite direction of the knots); others say as the gushing water at the entrance of a canal [when the sluice bars are raised]; the kiss referred to is like the extraction of a hair from milk. R. Jochanan said: "L-eth Metzo, refers to the grave." R. Chanina said: "Where is the Biblical passage to prove it? (Job 3, 22.) Who would rejoice, even to exulting, who would he glad could they but find a grave." Rabba b. R. Shila said: "Thus it is that people say: 'Man ought to pray for peace even to the last clod of earth thrown on his grave.' " Mar Zutra said: "L-eth Metzo, refers to the necessity of living in a place where there are sanitary conditions." The sages of Palestine [upon hearing all the opinions in explaining the above passage] remarked that Mar Zutra's opinion is the best of all.

(Numb. 16:1:) NOW KORAH <BEN IZHAR BEN KOHATH BEN LEVI> BETOOK HIMSELF…. This text is related (to Prov. 18:19): A BROTHER OFFENDED IS MORE <FORMIDABLE> THAN A FORTIFIED CITY; <SUCH> CONTENTIONS ARE LIKE A CASTLE BAR. This <verse> teaches about Korah.⁶Numb. R. 18:14; cf. below, Numb. 5a:5. A BROTHER OFFENDED IS MORE <FORMIDABLE> THAN A FORTIFIED CITY. This is Korah when he rebelled against the Torah, because that is the fortified city (literally: city of strength ['oz]) of the Holy One, as stated (in Ps. 29:11): THE LORD WILL GRANT STRENGTH ('oz) TO HIS PEOPLE.⁷My student, Jonthan Reich, pointed out that Psalm 29 is traditionally recited when returning the Torah scroll to the ark during the Sabbath liturgy. Moreover, he started a quarrel with Moses, as stated (in Prov. 18:19, cont.): <SUCH> CONTENTIONS ARE LIKE A CASTLE BAR (beriah). What is the meaning of BAR (beriah)? That he removed him (as in Jonah 2:7 [6]) TO THE LAND WHERE ITS BARS (beriheha) CLOSED UPON him. And what caused him to come to all this disgrace? Simply the fact that he sided against Moses and Aaron. But what did he say? See what the son of Amram did! He gave the priesthood to his brother Aaron and took the kingship for himself,⁸Above, Numb. 5:19. while he made him (i.e., Korah) {a porter} a common laborer,⁹Gk.: ergates. as stated (in Numb. 7:9): <BUT TO THE CHILDREN OF KOHATH HE GAVE NO WAGONS>, BECAUSE THEY HAD THE SERVICE OF THE HOLY OBJECTS, WHICH THEY CARRIED ON THEIR SHOULDERS.¹⁰Thus Korah and the Levites carried the Ark. Also one carries the Torah scroll on the shoulder during the liturgy. When he was carrying the Ark, he began to take issue with them and say: Moses is no prophet, Aaron is no high priest, and Torah has not been given from the heavens. When Moses heard that, he began to go to the Holy One. He said to him: I will overlook my own insult and Aaron's insult, but for the insult to Torah I do make a claim, as stated (in Numb. 16:28): BY THIS YOU MAY KNOW THAT THE LORD HAS SENT ME…. <IF THESE DIE A NATURAL DEATH …, THE LORD DID NOT SEND ME.> Now THIS can only refer to Torah, since it is stated (in Deut. 4:44): AND THIS IS THE TORAH WHICH MOSES SET < BEFORE THE CHILDREN OF ISRAEL>. It is comparable¹¹Above, Numb. 5:22; Numb. R. 18:12. to the shoshbin¹²I.e., the bridal agent who guarded her interests at the consummation of the marriage. of a king's daughter, who asked a bene ficium [which should be read <as a single word,> <beneficium>]¹³The word is Latin and means “favor”; cf. Gk.: benepfikion. from the king. He said to the King: If you do not seek my bene ficium [which should be read <as a single word>, beneficium], I also shall say that your daughter did not have virginity. Similarly did Moses say to the Holy One: If those die <natural deaths> on their beds, just as all humans <normally> die, with the physicians coming to visit them according to the custom that all the sick are visited, I also will make a denial and say: Surely no Torah has been given from the heavens. Thus it is stated (in Numb. 16:29): IF THESE DIE A NATURAL DEATH …, <THE LORD DID NOT SEND ME.>

(Lev. 14:2:) “This shall be the law of the leper.” This text is related (to Prov. 18:21), “Death and life are in the power of the tongue.” Everything depends on the tongue. [If] one is acquitted, he is acquitted for life; [if] one is not acquitted, he is condemned to death. [If] one is engaged in Torah with his tongue, he is acquitted for life, inasmuch as the Torah is a tree of life, as stated (in Prov. 3:18), “[Wisdom] is a tree of life to those who take hold of it.” It (i.e., the Torah) is also one's healing for the evil tongue (i.e., slander), as stated (in Prov. 15:4), “A healing tongue is a tree of life.” But if one is occupied with slander, his soul is condemned to death, since slander is more harmful than the shedding of blood. Thus whoever kills takes only one life, but the one who speaks slander kills three people: the one who tells it, the one who accepts it, and the one about whom it is told.⁹PRK 4:2; Lev. R. 26:2; Numb. R. 19:2; Deut. R. 5:10; M. Pss. 12:2; yPe’ah 1:1 (16a). Doeg spoke slander against Ahimelech; and he (i.e., Ahimelech) was killed, as stated (in I Sam. 22:16), “But the king said, ‘You shall surely die, Ahimelech.’” Saul also was killed, [as stated] (in I Chron. 10:13), “So Saul died for the treachery which he had committed against the Lord.” And thus did Saul say (in II Sam. 1:9, to a young man), “Please stand over me and slay me, for death throes have seized me.” [The young man was] the accuser¹⁰Gk.: kategoros. of Nob, the city of priests [against Saul]. Now death throes (shbts) can only denote priesthood, since it is stated (in Exod. 28:13 with reference to high-priestly dress), “And you shall make gold brocade (rt.: shbts).” Doeg also was uprooted (shrsh) from the life of this world and from all life in the world to come. Thus it is stated (in Ps. 52:7), “God will also tear you down for ever; He will seize you, tear you away from your tent, and uproot (shrsh) you from the land of the living. Selah,” [i.e., He will uproot you] from life in the world to come. Who is more severe? One who smites with the sword or [one who] smites with the dart? Say the one who smites with the dart. The one who smites with the sword is only able to kill his companion if he draws near to him and touches him; but in the case of one who smites with the dart, it is not so. Rather one throws the dart wherever he sees him. Therefore, one who speaks slander is comparable to the dart, as stated (in Jer. 9:7), “Their tongue is a sharpened dart; it speaks deceit.” It also says (in Ps. 57:5), “people, whose teeth are spears and darts, and whose tongue a sharp sword.” See how harmful slander is, in that it is more harmful than adultery, shedding blood and idolatry.¹¹M. Pss. 52:2. Of adultery it is written (in Gen. 39:9, where Joseph is addressing Potiphar's wife), “then how shall I do this great evil and sin against God?” Of shedding blood it is written (in Gen. 4:13), “My sin is greater than I can bear.” Of idolatry it is written (in Exod. 32:31, with reference to the golden calf), “Alas, this people has sinned a great sin.” But when it (i.e., Scripture) mentions slander, it does not say "great" (in the masculine singular, as in Gen. 4:13), or "great" (in the feminine singular, as in Gen. 39:9 and Exod. 32:31), but "great" (in the feminine plural). Thus it is written (in Ps. 12:4), “The Lord shall cut off all flattering lips, [every] tongue speaking great things (in the feminine plural).” It is therefore stated (in Prov. 18:21), “Death and life are in the power of the tongue.” [Another interpretation (of Prov. 18:21), “Death and life are in the power of the tongue”: Do not say, “Since I have license to speak, I am therefore speaking whatever I want.” See, the Torah has already warned you (in Ps. 34:14), “Keep your tongue from evil [and your lips from speaking deceit].” Perhaps you will say that you are suffering a loss. Are you not profiting instead? So the holy spirit proclaims (in Prov. 21:23), “The one who guards his mouth and his tongue guards his soul from trouble (tsarot).” Do not read this as “from trouble.” Instead [read it as], "from leprosy (tsar'at).” Another interpretation (of Prov. 18:21), “Death and life are in the power of the tongue”: Slander is so harmful that one does not produce it from his mouth without denying the Holy One, blessed be He.¹²M. Ps. 52:2. Thus it is stated (in Ps. 12:5), “Those who say, ‘By our tongues we shall prevail; our lips are with us, who is to be our Lord?’” The Holy One, blessed be He, as it were, cried out against those who speak slander (in Ps. 94:16), “Who will stand for Me against evildoers…?” Who can stand against them? And who will stand against them? Geihinnom? But Geihinnom also cries out, “I am unable to stand against them.” [Then] the Holy One, blessed be He, said, “I [will come at them] from above and you (Geihinnom), from below. I will hurl darts from above; and you will turn on them with burning coals from below.” Thus it is stated (in Ps. 120:4), “Sharp darts of the warrior along with burning coals of broom wood.” The Holy One, blessed be He, said to Israel, “Do you want to be delivered from Geihinnom? Keep yourselves far away from the deceitful tongue. Then you will be acquitted in this world and in the world to come.” Thus it is stated (in Ps. 34:13), “Who is the one who desires life….” And it is [then] written (in vs. 14), “Keep your tongue from evil and your lips from speaking deceit […].” Thus it is stated (in Lev. 14:2), “This shall be the law of the leper,” to teach you that one who speaks slander will have blemishes come to him, as it is stated, “This shall be the law of the leper (metsora'),” [i.e.] the one who proclaims evil (motsi' ra')¹³Above, 5:1; ySot. 2:1 (17d); ‘Arakh. 15b; Cf. Lev. R. 16:1. will find evil, in that he will have leprosy come upon him. See what is written about Miriam (in Numb. 12:1), “Then Miriam and Aaron spoke against Moses.” Therefore (in vs. 10), “then Aaron turned unto Miriam, and there was [Miriam] with leprosy like the snow.” What is written elsewhere (in Deut. 24:9)? “Remember what the Lord your God did to Miriam […].” And is it not all the more so? For if Miriam had this happen, when she only spoke against her beloved brother when he was absent¹⁴I.e., she spoke privately to Aaron with no desire to be hostile to Moses. Cf. Sifre, Numb. 12:1 (99:2). and was only intending to return him to his wife, how much the more so in the case of one who utters slander against his colleague? What is written above on the matter (in Deut. 24:8)? “Take care with the plague of leprosy [to watch diligently and do according to all that the priests and Levites shall teach…].” So the hand of the Holy One, blessed be He, also afflicted with it Aaron, who was high priest. Thus it is stated (in Numb. 12:9), “And the anger of the Lord was kindled against them, [i.e.] against Aaron and against Miriam.” Aaron, however, was healed immediately; but Miriam, after seven days, as stated (in Numb. 12:15), “So Miriam was shut up [outside of the camp] for seven days.” Ergo (in Lev. 14:2), “This shall be the law of the leper (metsora').” The one who proclaims evil (motsi' ra') is the one who finds evil (motse' ra'). And thus you find with the primeval serpent, because he spoke slander [to Eve] against his Creator, for that reason he became leprous.¹⁵Cf. Gen. R. 19:4. What did he say? R. Joshua ben Levi said (citing Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil.’ He said to her, ‘Every artisan hates his fellow [artisan].¹⁶The saying is proverbial. See Gen. R. 32:2; M. Pss. 11:6. Now when [the Holy One, blessed be He,] wanted to create His world, He ate from this tree. So he created His world. You [two] also eat from it. Then you will be able to create like Him.’ The Holy One, blessed be He, said to [the serpent], ‘You have spoken slander. Your end is to be stricken with leprosy.’” It is so stated (in Gen. 3:14), “So the Lord God said unto the serpent, “Because you have done this, more cursed shall you be than all the beasts of the field.” With what did he curse ('araroh) him? With leprosy. Now a curse can only be leprosy, since it is stated (in Lev. 13:52), “for it is a malignant (mam'eret) leprosy.”¹⁷The argument assumes that ‘arirah and mam’eret share the same root. So also Exod. R. 3:13. R. Huna said in the name of R. Joshua ben Levi, “The scales which are on the snake are his leprosy.”¹⁸Gen. R. 20:4. And not only that, but when all the deformed are cured in the world to come, the snake shall not be cured.¹⁹Tanh. (Buber), Gen. 11:9; Tanh., Gen. 11:8; Gen. R. 95:1. Thus it is stated (in Gen. 3:14), “more cursed shall you be than all the beasts.” From here [we learn] that they all shall be healed, but [the serpent] shall not be healed. People shall be healed, as stated (in Is. 35:5), “Then the eyes of the blind shall be opened….” It is also [written about] the wild beasts and the cattle (in Is. 65:25), “The wolf and the lamb shall feed together, and the lion like the ox shall eat straw, but the serpent's food shall be dust”; as he will never be healed, because he [was the one who] brought all mortals down to the dust. And what caused him to have [this punishment]? [It happened] because he had spoken slander.

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(Numb. 16:1:) “Now Korah […] took.” [What] he took [was] his prayer shawl and he went to get counsel from his wife.¹¹Numb. R. 18:4. When the Holy One, blessed be He, said (in Numb. 8:6–7), “Take the Levites from among the Children of Israel and purify them. Now this is what you shall do for them to purify them [… and have them pass a razor over all of their flesh].” [Moses] immediately did so to Korah. [Korah] began to go around all Israel, but they did not recognize him. They said to him, “Who did this to you?” He told them, “Moses. And not only that, but taking me by my hands and by my feet, they waved me and said to me, ‘See, you are purified.’ Moreover, he brought his brother Aaron, adorned him like a bride, and had him sit in the tent of meeting.” The enemies of Moses immediately began to incite Israel against him. So they said, “Moses is king, his brother Aaron is high priest, and his children are deputy high priests! The priest has a priestly offering (terumah); the priest has a priestly offering from the tithe¹²See Ter. 4:1.; the priest has twenty-four priestly gifts!”¹³See THal. 2:7-10 for a listing. Immediately (in Numb. 16:3) “They gathered together against Moses and against Aaron, and they said unto them, ‘You have gone too far (rb), for all the congregation are holy, every one of them, and the Lord is in the midst of them; so why do you elevate yourselves over the community of the Lord?’” R. Levi said, “At that very time Korah gathered his company and said to them (i.e., to Moses and Aaron), ‘You have increased (rt.: rbh) the burden upon us to be more than the slavery of Egypt. We were better off under the Egyptians than under your authority, for in each and every year fifteen thousand and forty-five of us die.’”¹⁴As the yearly punishment for the sin of the spies amortized over forty years, during which a whole generation Israelites died in the desert (Numb. 14:20–24.) Now they wished to stone him. [Therefore] (according to vs. 4), “When Moses heard this, he fell on his face.” Moses said to them, “I do not desire kingship, nor does Aaron [desire] high priesthood. Thus it is stated (in vs. 11), “and as for Aaron, what is he that you should murmur against him?” Moses said to the Holy One, blessed be He, “Master of the world, did you not command me thus (in Exod. 28:1), ‘And you shall bring near unto yourself Aaron [… to serve me as priests]?’ Now they have arisen against us to kill us.” [So Moses] said to them (in Numb. 16:5), “In the morning the Lord will make known those who [belong to Him…].” What does “morning” mean? R. Nathan said, “The Holy One, blessed be He, said, ‘If all the magicians of Egypt gathered together and tried to turn the morning into the evening and the evening into morning, they would be unable [to do so]; but just as I [formerly] separated the light and the darkness (in Gen. 1:4), so have I separated out Aaron to sanctify him in the holy of holies.’” Immediately (in Numb. 16:12), “Then Moses sent to summon [Dathan and Abiram…, but they said, ‘We will not come up.’” "We will not go" or "We will not come" is not written here, but “We will not come up.” (Prov. 18:17:) “A fool's mouth is his ruin!” They opened their mouth for a calamity, by saying that they would die by going down and not going up. Just as they spoke, so did they die (according to Numb. 16:33), “So they and all that belonged to them went down alive to Sheol.” Moses said, “In as much as they did not want to come [to me], I shall go to them. Perhaps they will be ashamed and repent.” It is so stated (in Numb. 16:25), “Then Moses arose and went unto Dathan and Abiram.” When they saw him they began to curse and blaspheme, as stated (in vs. 27), “and Dathan and Abiram came out standing (rt.: ntsb).” Does one go out sitting, kneeling, or lying prostrate?¹⁵The point here is that to mention that Dathan and Abiram were standing seems unnecessary and therefore implies some deeper meaning. It is simply that it is to teach that they went out cursing and blaspheming. As going out and standing upright (rt.: ytsb) is mentioned here, and going out and standing upright (rt.: ntsb) is [also] mentioned in reference to Goliath the Philistine, where it is written (in I Sam. 17:4, 16), “And there went out a champion [….] Then the Philistine drew near at dawn and in the evening, and he took his stand (rt.: ytsb) for forty days.” Just as going out and standing upright (rt.: ntsb) involved cursing and blaspheming in that case,¹⁶The cursing and blaspheming is specifically mentioned in I Sam.17:8-10. so also in this case did going out and standing upright (rt.: ntsb) involve cursing and blaspheming. Moses therefore began by saying (in Numb. 16:29, 32), “If these [people] die….” And it is also written (in Numb. 16:32), “And the earth opened its mouth [and swallowed them].” Come and see how [harmful] dissension is! As anyone who [even] aids dissension, the Holy One, blessed be He, eradicates his memory. Thus it is stated (in Numb. 16:35), “And a fire went forth from the Lord and consumed the two hundred and fifty men [coffering the incense].” R. Berekhyah said, “How harmful is dissension! An emissary of the court on high only imposes a penalty¹⁷QNS; cf. Lat.: censere, which can mean “to tax.” [on people] from the age of twenty years, while the court below [only imposes a penalty] from the age of thirteen years. In the case of Korah's dissension, however, one-day-old babies were burned and swallowed up in nethermost Sheol. Thus it is written (in Numb. 16:27, 33), ‘[and Dathan and Abiram came out standing at the entrance of their tents] with their wives, their children, and their little ones. So they and all that belonged to them went down alive to Sheol.’” It is therefore stated (Numb. 16:1), “Now Korah […] took.”

(Numb. 16:1:) “Now Korah […] took.” [What] he took [was] his prayer shawl and he went to get counsel from his wife.¹¹Numb. R. 18:4. When the Holy One, blessed be He, said (in Numb. 8:6–7), “Take the Levites from among the Children of Israel and purify them. Now this is what you shall do for them to purify them [… and have them pass a razor over all of their flesh].” [Moses] immediately did so to Korah. [Korah] began to go around all Israel, but they did not recognize him. They said to him, “Who did this to you?” He told them, “Moses. And not only that, but taking me by my hands and by my feet, they waved me and said to me, ‘See, you are purified.’ Moreover, he brought his brother Aaron, adorned him like a bride, and had him sit in the tent of meeting.” The enemies of Moses immediately began to incite Israel against him. So they said, “Moses is king, his brother Aaron is high priest, and his children are deputy high priests! The priest has a priestly offering (terumah); the priest has a priestly offering from the tithe¹²See Ter. 4:1.; the priest has twenty-four priestly gifts!”¹³See THal. 2:7-10 for a listing. Immediately (in Numb. 16:3) “They gathered together against Moses and against Aaron, and they said unto them, ‘You have gone too far (rb), for all the congregation are holy, every one of them, and the Lord is in the midst of them; so why do you elevate yourselves over the community of the Lord?’” R. Levi said, “At that very time Korah gathered his company and said to them (i.e., to Moses and Aaron), ‘You have increased (rt.: rbh) the burden upon us to be more than the slavery of Egypt. We were better off under the Egyptians than under your authority, for in each and every year fifteen thousand and forty-five of us die.’”¹⁴As the yearly punishment for the sin of the spies amortized over forty years, during which a whole generation Israelites died in the desert (Numb. 14:20–24.) Now they wished to stone him. [Therefore] (according to vs. 4), “When Moses heard this, he fell on his face.” Moses said to them, “I do not desire kingship, nor does Aaron [desire] high priesthood. Thus it is stated (in vs. 11), “and as for Aaron, what is he that you should murmur against him?” Moses said to the Holy One, blessed be He, “Master of the world, did you not command me thus (in Exod. 28:1), ‘And you shall bring near unto yourself Aaron [… to serve me as priests]?’ Now they have arisen against us to kill us.” [So Moses] said to them (in Numb. 16:5), “In the morning the Lord will make known those who [belong to Him…].” What does “morning” mean? R. Nathan said, “The Holy One, blessed be He, said, ‘If all the magicians of Egypt gathered together and tried to turn the morning into the evening and the evening into morning, they would be unable [to do so]; but just as I [formerly] separated the light and the darkness (in Gen. 1:4), so have I separated out Aaron to sanctify him in the holy of holies.’” Immediately (in Numb. 16:12), “Then Moses sent to summon [Dathan and Abiram…, but they said, ‘We will not come up.’” "We will not go" or "We will not come" is not written here, but “We will not come up.” (Prov. 18:17:) “A fool's mouth is his ruin!” They opened their mouth for a calamity, by saying that they would die by going down and not going up. Just as they spoke, so did they die (according to Numb. 16:33), “So they and all that belonged to them went down alive to Sheol.” Moses said, “In as much as they did not want to come [to me], I shall go to them. Perhaps they will be ashamed and repent.” It is so stated (in Numb. 16:25), “Then Moses arose and went unto Dathan and Abiram.” When they saw him they began to curse and blaspheme, as stated (in vs. 27), “and Dathan and Abiram came out standing (rt.: ntsb).” Does one go out sitting, kneeling, or lying prostrate?¹⁵The point here is that to mention that Dathan and Abiram were standing seems unnecessary and therefore implies some deeper meaning. It is simply that it is to teach that they went out cursing and blaspheming. As going out and standing upright (rt.: ytsb) is mentioned here, and going out and standing upright (rt.: ntsb) is [also] mentioned in reference to Goliath the Philistine, where it is written (in I Sam. 17:4, 16), “And there went out a champion [….] Then the Philistine drew near at dawn and in the evening, and he took his stand (rt.: ytsb) for forty days.” Just as going out and standing upright (rt.: ntsb) involved cursing and blaspheming in that case,¹⁶The cursing and blaspheming is specifically mentioned in I Sam.17:8-10. so also in this case did going out and standing upright (rt.: ntsb) involve cursing and blaspheming. Moses therefore began by saying (in Numb. 16:29, 32), “If these [people] die….” And it is also written (in Numb. 16:32), “And the earth opened its mouth [and swallowed them].” Come and see how [harmful] dissension is! As anyone who [even] aids dissension, the Holy One, blessed be He, eradicates his memory. Thus it is stated (in Numb. 16:35), “And a fire went forth from the Lord and consumed the two hundred and fifty men [coffering the incense].” R. Berekhyah said, “How harmful is dissension! An emissary of the court on high only imposes a penalty¹⁷QNS; cf. Lat.: censere, which can mean “to tax.” [on people] from the age of twenty years, while the court below [only imposes a penalty] from the age of thirteen years. In the case of Korah's dissension, however, one-day-old babies were burned and swallowed up in nethermost Sheol. Thus it is written (in Numb. 16:27, 33), ‘[and Dathan and Abiram came out standing at the entrance of their tents] with their wives, their children, and their little ones. So they and all that belonged to them went down alive to Sheol.’” It is therefore stated (Numb. 16:1), “Now Korah […] took.”

[(Lev. 14:2:) THIS SHALL BE THE LAW OF THE LEPER.] This text is related (to Prov. 18:21): DEATH AND LIFE ARE IN THE POWER OF THE TONGUE. Everything depends on the tongue.¹⁰Tanh., Lev. 5:2. < If > one is acquitted, he is acquitted for life; < if > one is not acquitted, he is condemned to death. < If > one is engaged in Torah with his tongue, he is acquitted for life, inasmuch as the Torah [is called life, according to what is stated] (in Prov. 3:18): < WISDOM > IS A TREE OF LIFE TO THOSE WHO TAKE HOLD OF IT. It (i.e., the Torah) is also one's healing for the evil tongue (i.e., slander), as stated (in Prov. 15:4): A HEALING TONGUE IS A TREE OF LIFE. But if one is occupied with slander, his soul is condemned to death, since slander is more harmful than the shedding of blood. Thus whoever kills takes only one life, but the one who speaks slander kills three people: the one who tells it, the one who accepts it, and the one about whom it is told.¹¹PRK 4:2; Lev. R. 26:2; Numb. R. 19:2; Deut. R. 5:10; M. Pss. 12:2; yPe’ah 1:1 (16a). Doeg spoke slander against Ahimelech; and he (i.e., Ahimelech) was killed, [as stated] (in I Sam. 22:16): BUT {SAUL} [THE KING] SAID: YOU SHALL SURELY DIE, AHIMELECH. Saul also was killed, [as stated] (in I Chron. 10:13): < SO SAUL DIED > FOR THE TREACHERY WHICH HE HAD COMMITTED AGAINST THE LORD. And thus did Saul say (in II Sam. 1:9, to a young man): PLEASE STAND OVER ME AND SLAY ME, FOR DEATH THROES HAVE SEIZED ME. < The young man was > the accuser¹²Gk.: kategoros. of Nob, the city of priests. Now DEATH THROES (ShBTs) can only denote priesthood, since it is stated (in Exod. 28:13 with reference to high-priestly dress): AND YOU SHALL MAKE GOLD BROCADE (rt.: ShBTs). Doeg also was uprooted (ShRSh) from the life of this world and from all life in the world to come. Thus it is stated (in Ps. 52:7 [5]): GOD WILL ALSO TEAR YOU DOWN FOR EVER; HE WILL SEIZE YOU, TEAR YOU AWAY FROM YOUR TENT, AND UPROOT (ShRSh) YOU FROM THE LAND OF THE LIVING. SELAH. < I.e., he will uproot you > from life in the world to come. Who is more severe? One who smites with the sword or < one who > smites with the dart? [Say: The one who smites with the dart.] The one who smites with the sword is only able to kill his companion if he draws near to him and touches him; but in the case of one who smites with the dart, it is not so. Rather one throws the dart wherever he sees him. Therefore, one who speaks slander is comparable to the dart, as stated (in Jer. 9:7 [8]): THEIR TONGUE IS A SHARPENED DART; IT SPEAKS DECEIT. It also says (in Ps. 57:5 [4]): THE CHILDREN OF ADAM, WHOSE TEETH ARE SPEARS AND DARTS, [AND WHOSE TONGUE A SHARP SWORD]. See how harmful slander is, in that it is more harmful than adultery, blood shedding, and idolatry.¹³M. Pss. 52:2. Of adultery it is written (in Gen. 39:9, where Joseph is addressing Potiphar's wife): THEN HOW SHALL I DO THIS GREAT EVIL AND SIN AGAINST GOD? Of blood shedding it is written (in Gen. 4:13): AND CAIN SAID TO THE LORD: MY SIN IS GREATER THAN I CAN BEAR. Of idolatry it is written (in Exod. 32:31, with reference to the golden calf): ALAS, THIS PEOPLE HAS SINNED A GREAT SIN. But when it (i.e., Scripture) mentions slander, it does not say "great" (in the masculine singular, as in Gen. 4:13), "great" in the feminine singular, as in Gen. 39:9 and Exod. 32:31), but "great" (in the feminine plural). Thus it is written (in Ps. 12:4 [3]): THE LORD SHALL CUT OFF ALL FLATTERING LIPS, < EVERY > TONGUE SPEAKING GREAT THINGS (in the feminine plural). It is therefore stated (in Prov. 18:21): DEATH AND LIFE ARE IN THE POWER OF THE TONGUE.

[Another interpretation (of Prov. 18:21): DEATH AND LIFE ARE IN THE POWER OF THE TONGUE.] Do not say: Since I have license to speak, I am therefore speaking whatever I want. See, the Torah has already enlightened you (in Ps. 34:14 [13]): KEEP YOUR TONGUE FROM EVIL [AND YOUR LIPS FROM SPEAKING DECEIT]. Perhaps you will say that you are suffering a loss. Are you not profiting instead? So the Holy Spirit proclaims (in Prov. 21:23): THE ONE WHO GUARDS HIS MOUTH AND HIS TONGUE GUARDS HIS SOUL FROM TROUBLE (tsarot). Do not read this. Instead < read >, "Guards his soul from leprosy (tsar'at)."

Another interpretation (of Eccl. 7:26): AND I FIND <THE WOMAN> MORE BITTER THAN DEATH. If a person is worthy, (according to Prov. 18:22) THE ONE WHO HAS FOUND A WIFE HAS FOUND HAPPINESS; but if not, (Eccl. 7:26:) AND I FIND <THE WOMAN> MORE BITTER THAN DEATH. (Eccl. 7:26:) THE WOMAN ('ShH). When she is good, (Prov. 31:10:) WHAT A FIND IS A GALLANT WIFE (from 'ShH)! When she is bad, (Eccl. 7:26:) AND I FIND <THE WOMAN> MORE BITTER THAN DEATH. (Eccl. 7:26, cont.:) HE WHO IS GOOD BEFORE GOD ESCAPES HER. This refers to Joseph. (Ibid., cont.:) BUT A SINNER IS TAKEN BY HER. This refers ot Zimri (of Numb. 25:6–15). Another interpretation (of Eccl. 7:26): [ONE WHO IS GOOD.] This refers to Boaz, when he says to Ruth (in Ruth 3:13): SPEND THE NIGHT. (Ibid., cont.:) BUT A SINNER IS TAKEN BY HER. This refers to Samson. Another interpretation (of Eccl. 7:26): HE WHO IS GOOD BEFORE GOD ESCAPES HER. This refers to Palti (of I Sam. 25:44).²¹On Palti, see Lev. R. 23:10; but cf. Sanh. 19b, which regards Palti’s marriage to Michal as unlawful. (Ibid., cont.:) BUT A SINNER IS TAKEN BY HER. This refers to Absalom.

R. Joshua b. Karcha: "In reward of what have you lived so long?" He answered him: "Does it grieve you that I live so long?" He replied: "Rabbi, it is a study, and I want to learn it from you." He replied: "I never in my life looked into the face of a wicked man; for R. Jochan, in the name of R. Simon b. Jachai, said: "It is prohibited for a man to look in the face of a wicked man, as it is said (II Kings 3, 14) Surely, were it not that I regard the presence of Jehosaphat the King of Judah, I would not look toward thee nor see thee.'" Raba said: "From here (Prov. 18, 5) It is not good to favor the countenance of the wicked." When R. Joshua b. Karcha was dying, Rabbi asked him: "Bless me!" He said to him: "May it be His will that you should reach the half of my age." "And not your whole age?" said Rabbi to him. Whereupon he replied: "And what will your sons do? Will they tend sheep?" The disciples or R. Zera and, according to others, the disciples of R. Adda b. Ahaba asked him: "Whereby have you merited to live long?" He answered: "I never was angry in my house; I never walked in front of my superior, I never thought of Divine subjects in unclean alleys; I never walked four cubits without studying the Torah nor without Phylacteries; I never slept in the house of learning neither a sound sleep nor a nap: I never rejoiced when my neighbor was in misfortune, and I never called my fellowmen by nicknames."

(Gen. 25:34:) SO ESAU DESPISED < HIS BIRTHRIGHT >. (Prov. 18:3:) WHEN A WICKED ONE COMES, THERE IS ALSO DESPISING. This refers to Esau, about whom it is stated: SO ESAU DESPISED. (Prov. 18:3, cont.:) {AND WHEN DISGRACE COMES}, [AND WITH DISGRACE, SHAME], since the famine came in his footsteps. Thus it is stated (immediately after the verse about Esau despising his birthright, in Gen. 26:1): NOW THERE WAS A FAMINE IN THE LAND.

When the Lord enlarges your territory (Deuteronomy 12:20): This is what is stated in the verse (Proverbs 18:16), "A man’s gift eases his way." It is a gift so that a person will give from his, that the Holy One, blessed be He, enlarges [what he has]. There is a [relevant] story about Abbun Ramah (probably a nickname, meaning the father of tricking) who lived in Batsra. His rabbis went to there and were seeking sustenance. He sat and did not decide [what he would give] at first, until all the people of the city decided, so that he could decide corresponding to all [the others]. That is why he was called Abbun Ramah, as he would be tricky with all of the commandments. From when he knew how much all of the people of the city had decided, he decided corresponding to all of them. What did our rabbis do? They took him and sat him at the edge next to them, in order to fulfill that which is stated, "A man’s gift eases his way [and places him next to the great]." Another interpretation of "A man’s gift eases his way": This is [referring to] Avraham. When he chased the [four] kings, the king of Sodom came out to greet him. He said to him (Genesis 14:21), "Give me the persons, and take the possessions for yourself." Avraham said [back], "I have raised my hand to the Lord, God Most High [.... I will not take] so much as a thread or a sandal strap, etc." The Holy One, blessed be He, said to him, "You have said, 'a thread [or a sandal strap]." By your life, I will sustain your children with that same expression, 'How lovely are your feet in sandals' (Song of Songs 7:2)." Another interpretation of "A man’s gift eases his way": This is [referring to] Israel. When the Holy One, blessed be He, said to them to bring a freewill offering, what is written there? "These continued to bring freewill offerings to [Moshe] morning after morning" (Exodus 36:3), two mornings. What did they merit [by this]? He enlarged their territory, as stated, "When the Lord enlarges your territory." In the merit of what does He enlarge it, "as he stated to you" (Deuteronomy 12:20)? In the merit of the ten statements (Ten Commandments) that you accepted. Another interpretation: "As he stated," in the merit of your forefathers.

(Numb. 16:1:) NOW KORAH <BEN IZHAR BEN KOHATH BEN LEVI> BETOOK HIMSELF…. This text is related (to Prov. 18:19): A BROTHER OFFENDED IS MORE <FORMIDABLE> THAN A FORTIFIED CITY; <SUCH> CONTENTIONS ARE LIKE A CASTLE BAR. A BROTHER OFFENDED IS MORE <FORMIDABLE> THAN A FORTIFIED CITY. R. Aha said: this refers to Korah, who was one of the bearers of the Ark.²⁴Cf. above, Numb. 5a:2; Numb. R. 18:14. It is so stated (in Numb. 7:9) BUT TO THE CHILDREN OF KOHATH HE GAVE NO <WAGONS>, BECAUSE THEY HAD THE SERVICE OF THE HOLY OBJECTS, WHICH THEY CARRIED ON THEIR SHOULDERS. Now he was the greatest in the whole tribe, and yet he sinned against the Ark. (Prov. 18:19): A BROTHER OFFENDED IS MORE <FORMIDABLE> THAN A FORTIFIED CITY (literally: CITY OF STRENGTH <'oz>), and 'oz can only denote an Ark, as stated (in Ps. 78:61): AND HE HAS DELIVERED HIS STRENGTH ('oz) TO CAPTIVITY.²⁵The biblical context concerns the loss of the Ark from Shiloh.

Another interpretation (of Prov. 18:21): DEATH AND LIFE ARE IN THE POWER OF THE TONGUE. Slander is so harmful that one does not produce it from his mouth without denying the root (i.e., the existence of the Holy One).¹⁴Tanh., 5:3; M. Ps. 52:2. Thus it is stated (in Ps. 12:5 [4]): THOSE WHO SAY: BY OUR TONGUES WE SHALL PREVAIL. OUR LIPS ARE WITH US. WHO IS TO BE OUR LORD? The Holy One, as it were, cried out against those who speak slander (in Ps. 94:16): WHO WILL STAND FOR ME AGAINST EVILDOERS…? Who can stand against them? And who will stand against them? Gehinnom? But Gehinnom also cries out: I am unable to stand against them. < Then > the Holy One said: I < will come at them > from above and you (Gehinnom), from below. I will hurl darts from above; and you will turn on them with burning coals from below. Thus it is stated (in Ps. 120:3–4): < WHAT SHALL BE GIVEN TO YOU, AND WHAT SHALL BE YOUR GAIN, YOU DECEITFUL TONGUE? > SHARP DARTS OF THE WARRIOR ALONG WITH BURNING COALS OF BROOM WOOD. The Holy One said to them (i.e., to Israel): Do you want to be delivered from Gehinnom? Keep yourselves far away from the deceitful tongue. Then you will be acquitted in this world and in the world to come. Thus it is stated (in Ps. 34:13 [12]): WHO IS THE ONE WHO DESIRES LIFE AND LOVES < MANY > DAYS < IN WHICH > TO EXPERIENCE < WHAT IS > GOOD. WHO DESIRES LIFE, concerns this world; LOVES < MANY > DAYS, refers to the world to come. It is therefore stated (in vs. 14 [13]): KEEP YOUR TONGUE FROM EVIL < AND YOUR LIPS FROM SPEAKING DECEIT >. Our masters have said: There is a story about a certain peddler who went around in the villages.¹⁵Lev. R. 16:2; cf. also ‘AZ 19b. Now he would call out and say: Who wants the elixir of life? The daughter of R. Jannay heard him. She said to her father: A certain peddler is going around and saying: Who wants the elixir of life? He said to her: Go and call him. She went and called him to R. Jannay. He said to him: Which elixir of life is it that you are selling? That peddler said to him: Pray, do not you know what this elixir is? He said to him: Even so, you inform me. He said to him: Bring me the book of Psalms. He brought it to him, and he unrolled it. Then he showed him what David had said (in Ps. 34:13–14 [12–13]): WHO IS THE ONE WHO DESIRES LIFE…? KEEP YOUR TONGUE FROM EVIL…. What did R. Jannay do? He gave him six sela'im. His disciples said to him: Rabbi, did you not know this verse? He said to them: Yes, but this one came and explained it to me. {Therefore leprosy comes upon whoever speaks slander. (Lev. 14:2:) THIS SHALL BE THE LAW OF THE LEPER.} < This story is > to teach you that one who speaks slander will have plagues come upon him. Thus it is stated (in Lev. 14:2): THIS SHALL BE THE LAW OF THE LEPER (metsora'), < i.e. > the one who proclaims evil (motsi' ra').¹⁶Above, 5:1; ySot. 2:1 (17d); ‘Arakh. 15b; Cf. Lev. R. 16:1.

“Boaz ate and drank, and his heart was merry, and he went to lie down at the end of the pile of grain; and she came stealthily, uncovered his feet, and lay down” (Ruth 3:7).
“Boaz ate and drank, and his heart was merry.” Why was his heart merry? It is because he recited a blessing on his food. Alternatively, “his heart was merry,” because he ate different sweets after the meal, because it accustoms the tongue to recite Torah. Alternatively, “his heart was merry,” as he engaged in Torah study, as it is stated: “The Torah of your mouth is better for me” (Psalms 119:72). Alternatively, “his heart was merry,” as he was seeking a wife, as it is stated: “One who has found a wife has found goodness” (Proverbs 18:22).
“He went to lie at the end of the pile of grain.” Rabbi Yehuda Nesia raised a question before Rabbi Pineḥas bar Ḥama: Boaz was the greatest man in his generation and you say he [lay down] at the end of the grain pile? He said to him: Because that generation was steeped in licentiousness and they would pay a fee to the prostitutes from the threshing floor; that is what is written: “Do not rejoice, Israel, do not exult like the peoples, [as you have licentiously strayed from your God; you have loved the prostitute’s fee upon every threshing-floor of grain]” (Hosea 9:1). It is not the way of the righteous to do so.²⁰⁷Consequently, Boaz himself guarded his produce so that no one would steal any and use it to pay prostitutes. Moreover, because the righteous distance themselves from robbery, their property is very dear to them.

(Numb. 16:1:) NOW KORAH < … > TOOK. <What> he took <was> his prayer shawl, when he went to get counsel from his wife.¹¹Tanh., Numb.5:3; Numb.R. 18:4. When the Holy One said (in Numb. 8:6–7): TAKE THE LEVITES FROM AMONG THE CHILDREN OF ISRAEL AND PURIFY THEM. NOW THIS IS WHAT YOU SHALL DO FOR THEM TO PURIFY THEM …, AND HAVE THEM PASS A RAZOR OVER ALL OF THEIR FLESH. He immediately did so to Korah. He began to go around all Israel, but they did not recognize him. They said to him: Who did this to you? He told them: Moses. And not only that but taking me by my hands and by my feet, they waved me (like an offering). Then he said to me: See, you are purified. Moreover, he brought his brother Aaron, adorned him like a bride, and had him sit in the tent of meeting. The enemies of Moses immediately began to incite Israel against him. So they said: Moses is king, his brother Aaron is high priest, and his children are deputy high priests! The priest has a priestly offering (terumah); the priest has a priestly offering from the tithe¹²See Ter. 4:1.; the priest has twenty-four priestly gifts!¹³See THal. 2:7-10 for a listing. Immediately (in Numb. 16:3) THEY GATHERED TOGETHER AGAINST MOSES AND AGAINST AARON, AND THEY SAID UNTO THEM: YOU HAVE GONE TOO FAR (RB), FOR ALL THE CONGREGATION ARE HOLY, EVERY ONE OF THEM, AND THE LORD IS IN THE MIDST OF THEM. SO WHY DO YOU ELEVATE YOURSELVES OVER THE COMMUNITY OF THE LORD? R. Levi said: At that very time Korah gathered his company and said to them (i.e., to Moses and Aaron): You have increased (rt.: RBH) the burden upon us to be more than the slavery of Egypt. We were better off under the Egyptians than under your authority, for in each and every year fifteen thousand and forty-five of us die.¹⁴As the yearly punishment for the sin of the spies amortized over forty years, during which a whole generation Israelites died in the desert (Numb. 14:20–24.) Now they wished to stone him; therefore (according to vs. 4), WHEN MOSES HEARD THIS, HE FELL ON HIS FACE. Moses said to them: I do not desire kingship, nor does Aaron <desire> high priesthood. Thus it is stated (in vs. 11): AND AS FOR AARON, WHAT IS HE THAT YOU SHOULD MURMUR AGAINST HIM? Moses said to the Holy One: Sovereign of the world, did you not command me thus (in Exod. 28:1): AND YOU SHALL BRING NEAR UNTO YOURSELF <YOUR BROTHER AARON AND HIS SONS ALONG WITH HIM,… TO SERVE ME AS PRIESTS>? Now they have arisen against us to kill us. He said to him (in Numb. 16:5): IN THE MORNING THE LORD WILL MAKE KNOWN <THOSE WHO BELONG TO HIM….> {From where?} [What does this mean?] R. Nathan said: The Holy One said: If all the magicians of the world gathered together and tried to turn the morning into the evening, they would be unable <to do so>; but just as I <formerly> separated the light and the darkness (in Gen. 1:4), so have I separated out Aaron to sanctify him as most holy. Immediately (in Numb. 16:12): THEN MOSES SENT TO SUMMON DATHAN AND ABIRAM, SONS OF ELIAB, BUT THEY SAID: WE WILL NOT COME UP. "We will not go" or "We will not come" is not written here, but WE WILL NOT COME UP. (Prov. 18:17:) A FOOL's MOUTH IS HIS RUIN! They opened their mouth about descending by saying that ascent was not for them. Just as they spoke, so did they die (according to Numb. 16:33): SO THEY AND ALL THAT BELONGED TO THEM WENT DOWN ALIVE TO SHEOL. Moses said: In as much as they did not want to come <to me>, I shall go to them. Perhaps they will be ashamed and repent. It is so stated (in Numb. 16:25): THEN MOSES AROSE AND WENT UNTO DATHAN AND ABIRAM. When they saw him they began to reproach and revile <him>, as stated (in vs. 27): AND DATHAN AND ABIRAM CAME OUT STANDING (rt.: NTsB). Does one go out sitting, kneeling, or lying prostrate?¹⁵The point here is that to mention that Dathan and Abiram were standing seems unnecessary and therefore implies some deeper meaning. It is simply that they went out reproaching and reviling <Moses>. Going out and standing upright (rt.: YTsB) is mentioned here. Now going out and standing upright (rt.: NTsB) is mentioned below in reference to Goliath the Philistine, where it is written (in I Sam. 17:4, 16): AND THERE WENT OUT A CHAMPION <FROM THE CAMP OF THE PHILISTINES [….] THEN THE PHILISTINE DREW NEAR AT DAWN AND IN THE EVENING, AND HE TOOK HIS STAND (rt.: YTsB) FOR FORTY DAYS. Just as going out and standing upright (rt.: NTsB) involved reproaching and reviling in that case,¹⁶The reproaching and reviling is specifically mentioned in I Sam.17:8-10. so also in this case did going out and standing upright (rt.: NTsB) involve reproaching and reviling. Moses therefore began by saying (in Numb. 16:29, 32): IF <THESE PEOPLE DIE> THE COMMON DEATH OF EVERY PERSON…. AND THE EARTH OPENED ITS MOUTH <AND SWALLOWED THEM>…. Come and see how harmful dissension must be! Whenever anyone foments dissension, the Holy One eradicates his memory. Thus it is stated (in Numb. 16:35): AND A FIRE WENT FORTH FROM THE LORD AND CONSUMED THE TWO HUNDRED AND FIFTY MEN <COFFERING THE INCENSE>. R. Berekhyah said: How harmful dissension must be! An emissary of the court on high only imposes a penalty¹⁷QNS; cf. Lat.: censere, which can mean “to tax.” <on people> from the age of twenty years, while the court below <only imposes a penalty > from the age of thirteen years. In the case of Korah's dissension, however, one-day-old babies were burned and swallowed up in nethermost Sheol. Thus it is written (in Numb. 16:27, 33): <AND DATHAN AND ABIRAM CAME OUT STANDING AT THE ENTRANCE OF THEIR TENTS <WITH THEIR WIVES, THEIR CHILDREN, AND THEIR LITTLE ONES <….> SO THEY AND ALL THAT BELONGED TO THEM WENT DOWN ALIVE TO SHEOL. It is therefore stated (Numb. 16:1): NOW KORAH < … > TOOK.

"But with a lot, etc." (Numbers 26:55). This is [the meaning of] that which is stated (Proverbs 18:18), "The lot puts an end to strife." Since a sign was written for each and every tribe from Yaakov - "Zevulun will dwell on the shore of the seas" (Genesis 49:13); "Yissachar is a boney donkey, etc." (Genesis 49:14); "From Asher, his bread is fat" (Genesis 49:20) - you are only permitted to divide [the land] by the lot. And there were miraculous acts in the lottery: Elazar the Priest wears the Urim and Tumim. And the slips of the lottery were in front of Yehoshua, as stated (Joshua 18:6) "And I will cast the lot for you here in front of the Lord, our God." But before the lot went up, Elazar said with the holy spirit, "The lot of tribe x is coming up, to take place y." And Yehoshua would extend his hand and [it] would come up [into his hand. It was] as it is stated (Joshua 19:51), "These are the inheritances that Elazar the Priest and Yehoshua ben Nun apportioned." And this was [even] more; that the lot would yell out at the time that it went up, "I am the lot of tribe x; I have gone up to it in place y." And from where [do we know] that the lot speaks? As it is stated (Numbers 26:56), "By the mouth of (according to) the lot."

(Numb. 16:1:) NOW KORAH < … > TOOK. <What> he took <was> his prayer shawl, when he went to get counsel from his wife.¹¹Tanh., Numb.5:3; Numb.R. 18:4. When the Holy One said (in Numb. 8:6–7): TAKE THE LEVITES FROM AMONG THE CHILDREN OF ISRAEL AND PURIFY THEM. NOW THIS IS WHAT YOU SHALL DO FOR THEM TO PURIFY THEM …, AND HAVE THEM PASS A RAZOR OVER ALL OF THEIR FLESH. He immediately did so to Korah. He began to go around all Israel, but they did not recognize him. They said to him: Who did this to you? He told them: Moses. And not only that but taking me by my hands and by my feet, they waved me (like an offering). Then he said to me: See, you are purified. Moreover, he brought his brother Aaron, adorned him like a bride, and had him sit in the tent of meeting. The enemies of Moses immediately began to incite Israel against him. So they said: Moses is king, his brother Aaron is high priest, and his children are deputy high priests! The priest has a priestly offering (terumah); the priest has a priestly offering from the tithe¹²See Ter. 4:1.; the priest has twenty-four priestly gifts!¹³See THal. 2:7-10 for a listing. Immediately (in Numb. 16:3) THEY GATHERED TOGETHER AGAINST MOSES AND AGAINST AARON, AND THEY SAID UNTO THEM: YOU HAVE GONE TOO FAR (RB), FOR ALL THE CONGREGATION ARE HOLY, EVERY ONE OF THEM, AND THE LORD IS IN THE MIDST OF THEM. SO WHY DO YOU ELEVATE YOURSELVES OVER THE COMMUNITY OF THE LORD? R. Levi said: At that very time Korah gathered his company and said to them (i.e., to Moses and Aaron): You have increased (rt.: RBH) the burden upon us to be more than the slavery of Egypt. We were better off under the Egyptians than under your authority, for in each and every year fifteen thousand and forty-five of us die.¹⁴As the yearly punishment for the sin of the spies amortized over forty years, during which a whole generation Israelites died in the desert (Numb. 14:20–24.) Now they wished to stone him; therefore (according to vs. 4), WHEN MOSES HEARD THIS, HE FELL ON HIS FACE. Moses said to them: I do not desire kingship, nor does Aaron <desire> high priesthood. Thus it is stated (in vs. 11): AND AS FOR AARON, WHAT IS HE THAT YOU SHOULD MURMUR AGAINST HIM? Moses said to the Holy One: Sovereign of the world, did you not command me thus (in Exod. 28:1): AND YOU SHALL BRING NEAR UNTO YOURSELF <YOUR BROTHER AARON AND HIS SONS ALONG WITH HIM,… TO SERVE ME AS PRIESTS>? Now they have arisen against us to kill us. He said to him (in Numb. 16:5): IN THE MORNING THE LORD WILL MAKE KNOWN <THOSE WHO BELONG TO HIM….> {From where?} [What does this mean?] R. Nathan said: The Holy One said: If all the magicians of the world gathered together and tried to turn the morning into the evening, they would be unable <to do so>; but just as I <formerly> separated the light and the darkness (in Gen. 1:4), so have I separated out Aaron to sanctify him as most holy. Immediately (in Numb. 16:12): THEN MOSES SENT TO SUMMON DATHAN AND ABIRAM, SONS OF ELIAB, BUT THEY SAID: WE WILL NOT COME UP. "We will not go" or "We will not come" is not written here, but WE WILL NOT COME UP. (Prov. 18:17:) A FOOL's MOUTH IS HIS RUIN! They opened their mouth about descending by saying that ascent was not for them. Just as they spoke, so did they die (according to Numb. 16:33): SO THEY AND ALL THAT BELONGED TO THEM WENT DOWN ALIVE TO SHEOL. Moses said: In as much as they did not want to come <to me>, I shall go to them. Perhaps they will be ashamed and repent. It is so stated (in Numb. 16:25): THEN MOSES AROSE AND WENT UNTO DATHAN AND ABIRAM. When they saw him they began to reproach and revile <him>, as stated (in vs. 27): AND DATHAN AND ABIRAM CAME OUT STANDING (rt.: NTsB). Does one go out sitting, kneeling, or lying prostrate?¹⁵The point here is that to mention that Dathan and Abiram were standing seems unnecessary and therefore implies some deeper meaning. It is simply that they went out reproaching and reviling <Moses>. Going out and standing upright (rt.: YTsB) is mentioned here. Now going out and standing upright (rt.: NTsB) is mentioned below in reference to Goliath the Philistine, where it is written (in I Sam. 17:4, 16): AND THERE WENT OUT A CHAMPION <FROM THE CAMP OF THE PHILISTINES [….] THEN THE PHILISTINE DREW NEAR AT DAWN AND IN THE EVENING, AND HE TOOK HIS STAND (rt.: YTsB) FOR FORTY DAYS. Just as going out and standing upright (rt.: NTsB) involved reproaching and reviling in that case,¹⁶The reproaching and reviling is specifically mentioned in I Sam.17:8-10. so also in this case did going out and standing upright (rt.: NTsB) involve reproaching and reviling. Moses therefore began by saying (in Numb. 16:29, 32): IF <THESE PEOPLE DIE> THE COMMON DEATH OF EVERY PERSON…. AND THE EARTH OPENED ITS MOUTH <AND SWALLOWED THEM>…. Come and see how harmful dissension must be! Whenever anyone foments dissension, the Holy One eradicates his memory. Thus it is stated (in Numb. 16:35): AND A FIRE WENT FORTH FROM THE LORD AND CONSUMED THE TWO HUNDRED AND FIFTY MEN <COFFERING THE INCENSE>. R. Berekhyah said: How harmful dissension must be! An emissary of the court on high only imposes a penalty¹⁷QNS; cf. Lat.: censere, which can mean “to tax.” <on people> from the age of twenty years, while the court below <only imposes a penalty > from the age of thirteen years. In the case of Korah's dissension, however, one-day-old babies were burned and swallowed up in nethermost Sheol. Thus it is written (in Numb. 16:27, 33): <AND DATHAN AND ABIRAM CAME OUT STANDING AT THE ENTRANCE OF THEIR TENTS <WITH THEIR WIVES, THEIR CHILDREN, AND THEIR LITTLE ONES <….> SO THEY AND ALL THAT BELONGED TO THEM WENT DOWN ALIVE TO SHEOL. It is therefore stated (Numb. 16:1): NOW KORAH < … > TOOK.

(Ib. b) It is written in the book of Ben Sira: I have weighed everything on the scale and did not find a thing to be lighter than bran; however, a groom who resides in the house of his father-in-law is lighter than bran; and still lighter than he is a guest who brings with him an uninvited companion; and still lighter is the one who answers before he has heard thoroughly the question, as it is said (Prov. 18, 13) When one returneth an answer before he understandeth (the question) it is folly unto him and a shame.

R. Nachman said in the name of Rab: "What is the meaning of the passage (Prov. 18, 23) The poor speaketh entreatingly, but the rich answereth roughly. The poor speaketh, refers to Moses; and the rich, etc., refers to Joshua." What is the reason [for such an interpretation]? Shall I say because it is written (Josh. 6, 21) And he laid them out before the Lord? And R. Nachman explained this that he laid them down closely upon one another [and pleaded with Him], etc. Did not Pinchas do the same? As it is written (Ps. 106, 30) Then stood up Pinchas, etc. It ought to be written, va-yithpalel, which means, and he prayed, instead of va-ye phalel (debated). R. Elazar said: "Infer from this that he had debated with his Creator. He cast them before the Lord, saying: 'Sovereign of the Universe! were these so worthy that on account of them twenty-four thousand persons of Israel should fall? — as it is written (Num. 25, 9) And those that died in the plague were twenty and four thousand.'" And if you infer it from the passage (Josh. 7, 7) Wherefore hast Thou caused this people to pass over the Jordan?— did not Moses say similar to this (Ex. 5, 22) Wherefore hast thou let so much evil come upon this people? We must therefore say, because Joshua said (Jos. 7, 7) Would that we had been content, and dwelt on the other side of the Jordan. (Ib., ib. 10) And the Lord said unto Joshua: Get thee up. R. Shilla lectured: The Holy One, praised be He! said to him: "Thine [transgressions] is worse than theirs, for I have said (Deut. 27, 4) And it shall be as soon as ye are gone above the Jordan, that ye shall set up these stones, but ye went a distance of sixty miles before ye did this." After Shilla went away, Rab appointed an interpreter and lectured (Jos. 11. 15) As the Lord commanded Moses His servant, so did Moses command Joshua; and so did Joshua; he left nothing undone of all that the Lord commanded Moses. But why is it written, Get thee up? It means that the Lord said to him: Thou thyself hast caused all the evils, [because thou didst declare as accursed the goods of Jericho]. And this is meant by the passage (Ib. 8, 2) Only its spoil and its cattle shall ye take for booty unto yourselves.

R. Chama b. Chanina said: "As soon as a man is married his sins stop accusing him, for it is said (Pr. 18, 22) Whoso has found a wife has found happiness, and has obtained favor from the Lord." In the land of Israel, when a man married he was called Matza (found), or Motzay (find); i.e., matza, as it is written (Pr. 18, 22) Whoso hath found (matza) a wife hath found happiness; motzay, as it is written (Ecc. 7, 26) And I find (Motzay) the woman more bitter than death. Raba said: "It is meritorious to divorce a bad wife, as it is written (Pr. 22, 10) Drive away the scorner, and strife will go off; and then will cease contention and dishonor." Raba said further: "Tzara (rival woman) at her side [is a good remedy] for a bad wife with a large endowment; for people say: 'By her rival she (the bad wife) is more effectively corrected than by thorns.' " Raba said further: "A bad wife is as distasteful as a rainy day, as the passage reads (Ib. 27, 15) A continual dropping on a very rainy day and a contentious woman are alike." Raba said further: "Come and see how beneficial a good wife is and how evil a bad wife is! How beneficial a good wife is, as it is written (Pr. 18, 22) Whoso hath found a wife hath found happiness. If we take this literally then we can say, How beneficial is a good wife that the passage praises her; and if the above passage refers to the Torah, [then we can say,] How beneficial is a good wife that the Torah is likened unto her! How evil is a bad wife, as it is written (Ecc. 7, 26) And I find the woman more bitter than death. If we take the passage literally then we can say, How evil is a bad wife that the passage rephehends her; and if the passage refers to Gehenna, then [we can say,] O how evil is a bad wife that Gehenna is likened to her!" (Jer. 11, 11) Behold, I will bring an evil upon them, from which they shall not be able to rid themselves. Rabba b. Abahu said: "This refers to a bad wife who has a large Kethuba." (Lam. 1, 14) The Lord hath given me up into the hands of those against whom I am not able to rise up. Mar Ukha b. Chiya said: "This refers to a bad wife with a large Kethuba." In the land of Israel it was explained that it refers to one whose livelihood depends on his money, [one who has to depend upon food speculators.]

His master’s wife cast her eyes upon Joseph (Gen. 38:7). Scripture states elsewhere in allusion to this verse: Death and life are in the power of the tongue; and they that indulge it shall eat the fruit thereof (Prov. 18:21). R. Hiyya the son of Abba declared: If a man should eat from a basket of figs without offering a blessing, death is in the power of the tongue, but if he should pronounce the blessing and then eat it, life is in the power of the tongue. All of the trials that befell Joseph occurred because of the evil he spoke against his brothers, as it is said: And Joseph brought evil report of them unto his father (Gen. 37:20).

“Haman said to King Aḥashverosh: There is one people that is scattered and dispersed among the peoples in all the provinces of your kingdom; their laws are different from every people’s, and they do not keep the king’s laws; it is not worthwhile for the king to tolerate them” (Esther 3:8).
“Haman said to King Aḥashverosh: There is [yeshno] one people” – the one of whom it is stated: “The Lord is one” (Deuteronomy 6:4); He is asleep [yashen] for His people. The Holy One blessed be He said to him [Haman]: ‘There is no sleep before Me; that is what is written: “Behold, the guardian of Israel neither slumbers nor sleeps” (Psalms 121:4), and you say that there is sleep before Me? By your life, I will awaken from sleep against that man and eliminate him from the world;’ that is what is written: “Then the Lord awoke as if from sleep…He drove his foes into retreat” (Psalms 78:65–66).
Another matter: “There is one people” – he [Haman] said: ‘Their teeth are big, as they eat and drink and say: Delight in Shabbat, delight in the festivals. They cause a decrease in the assets of the world; once every seven days – Shabbat, once every thirty days – the New Moon, in Nisan – Passover, in Sivan – Shavuot, in Tishrei – Rosh Hashana and the great fast [Yom Kippur], and the festival of Sukkot.’ Aḥashverosh said to him: ‘So they are commanded in their Torah.’ Haman said to him: ‘Had they observed their holidays and our holidays, they would have done well, but they treat your holidays with contempt. “And they do not follow the king’s laws” – as they observe neither calends nor Saturnalia.’ The Holy One blessed be He said to him: ‘Wicked one, you are casting aspersions on their festivals, I will bring you down before them and they will add another festival over your downfall.’ These are the days of Purim; that is what is written: “A fool’s mouth is ruin for him” (Proverbs 18:7).
“It is not worthwhile for the king to tolerate them.” For everything that Haman denounced Israel below, [the angel] Michael would advocate for them above. He said before Him: ‘Master of the universe! Your children are being denounced not because they engaged in idol worship, and not for engaging in licentiousness, and not for bloodshed; rather they are being denounced for observing your laws.’ He said to him: ‘I have not, and I will not forsake them.’ That is what is written: “For the Lord will not forsake His people for the sake of His great name” (I Samuel 12:22). Whether they are guilty or innocent, in any case it is impossible to forsake them, because the world cannot exist without Israel.
“If a man were to give all the wealth of his house…” (Song of Songs 8:7) – that is Haman the wicked, who gave ten thousand silver talents to obliterate Israel, “…he would be scorned” (Ibid.).

(Pr. 18, 5) It is not good to favor the wicked person. [This passage signifies that] it is not good for the wicked that indulgence is shown them (in this world by the Lord). It was not good for Achab that indulgence was shown him in this world by the Holy One, praised be He! as it is said (I Kings 21, 29) Hast thou seen how Achab has humbled himself before me? (Pr. 18, 5) to wrest [the cause of the] righteous in judgment. [This passage signifies that] it is well for the just that no indulgence is shown them by the Holy One, praised be He! in this world. Happy are Moses and Aaron, because no indulgence was shown them in this world by the Holy One, praised be He! as it is said (Num. 20, 12) Because ye have not confided in me, etc. But if you had confided in me, your time to depart from this world would not yet have arrived. Happy are the righteous; for, not only do they obtain divine grace for themselves, but they also transfer the same to their children and their children's children, until endless generations. More of Aaron's children were destined to be burnt like Nadab and Abihu, as it is said (Lev. 10, 12) That were left. But the divine grace of their parents preserved them. Woe unto the wicked; for not only do they attach guilt unto themselves, but they also cause guilt to be attached to their children and their children's children unto endless generations. Many sons belonged to Canaan who were worthy to be relied upon as was Tabi, the servant of Rabban Gamaliel; but the guilt of their father prevented them from becoming so.

We are taught that Rabbi says: "Never shall a man try to acquire too many friends within his house, for it is said (Pr. 18, 24.) A man's many companions are hurtful to him." We are taught that Rabbi says: "A man should avoid appointing a supervisor over his household for had not Potiphar appointed Joseph the supervisor over his household, the trouble [he had] would not have occurred." We are taught that Rabbi says: "Why has the section referring to the Nazarite been arranged close to the section of Sota? To tell us that if one sec a Sota in her corrupted state he shall obstain from wine." Hezekiah, the son of R. Parnach, said in the name of R. Jochanan: "Why has the section referring to the Sota been arranged close to the section of Terumah and tithes?" To tell us that whoever has Terumah and tithes and does not give them to the priest will finally be obliged [to go] to the Priest on account of his wife, as it is said (Num. 5, 10.) And every man's hallowed things shall be his, and immediately succeeding this is written If the wife of any man go saide; and after this is written: Then shall the man bring his wife, etc. And moreover poverty will at last overtake him and he will become a recipient of that same thing which he refused to give, as it is said And every man's hallowed things shall be his [i.e.. And every man's hallowed things, — if he gives it not to the priest, — shall he his own, — for his own necessities]." R. Nachman b. Isaac said: "If, on the other hand, he give [deliberately the tithes to the priest], he will become rich, as it is said (Ib.) Whatever any man giveth to the priest shall belong to him, i.e., he shall have much wealth." R. Huna b. Brachia in the name of R. Elazar Hakapar said: "To him who associates the Heavenly name in his troubles (praising the Lord even for misfortune), his means of support will be doubled, as it is said (Job 22, 25.) Yea, the Almighty shall be thy defence, and thou shall have plenty of silver." R. Samuel b. Nachmeini said: "His maintenance will come as quickly as a bird flies; for it is said (Ib.) And thou shalt have plenty of silver." R. Tubia said in the name of R. Joshiya: "He who is careless about the study of the Torah, will have no strength to withstand a day of adversity; as it is said (Pr. 24, 10.) If thou faint in the day of adversity, thy strength i small." R. Ami b. Mathun in the name of Samuel said: "Even [if he weaken himself] from one meritorious deed; for it is said If thou faint, i.e., from whatever the weakening; may be."

(Numb. 14:1:) “Then the whole congregation raised their voice [and cried].” This text is related (to Prov. 18:8), “The words of a murmurer are like mighty blows,⁴⁰English translations usually render this unusual word as “delicacies” or something similar, but the meaning is uncertain. The present translation is derived from the context of the midrash. and they go down into the chambers of the belly.” Those words which the spies murmured against the Holy One, blessed be He, brought them misfortune for generations.⁴¹Numb. R. 16:20. As if they had not listened to the spies, they would not have been punished with them. Instead they acquiesced to them, as stated (in Deut. 1:27), “You sulked (teragnu) in your tents.” What is the meaning of “teragnu?” You sought the disgrace (TARtem GENUt) of the Land of Israel, which the Holy One, blessed be He, called a good land. This is comparable to a person who was a friend of the king, and the king chooses a fine item to give to him. [If] someone stood up and said to the friend that it is bad, would he not be saying [to the king], “You have not honored your friend properly?”

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."

As long as the wicked exist, etc. Whom does it refer to? R. Joseph said: "It refers to the thieves." Our Rabbis were taught: With the appearance of a wicked person anger comes into the world, as it is said (Pr. 18, 3) When the wicked cometh, then cometh also contempt, and with dishonorable acts disgrace. And when the wicked perish, good comes to the world, as it is said (Ib. 11, 10) And when the wicked perish there is joyful shouting. When an upright man departs this world evil comes to the world, as it is said (Is. 57, 1) The righteous perisheth, and no man layeth it to hart; and godly men are taken away, none considering that the righteous is taken away before the evil. And when a righteous man comes to the world goodness comes with him, as it is said (Gen. 5, 29) This same shall comfort us in our work and in the toil of our hands.

And he gave unto Moses when he had made an end of speaking (Exod. 31:18). Scripture states with reference to this verse: A man’s gift maketh room for him, and bringeth him before great men (Prov. 18:16). The gift a man gives out of his own possessions resounds to his advantage, as is told about Abun Ramaah,²⁰See Deut. R. chapter 4, sect. 8, where he is called Abin the deceiver, not deceitful, simply cunning in giving charity. who resided in Bozrah.²¹An Idumean town in which a number of scholars lived. Our rabbis went there to obtain a contribution from him. However, he refused to contribute anything at all until all the men of the community had made their contributions. Then he contributed an amount equal to all the others. That is why he was called Abun, the deceiver. What did our rabbis do after that? They sat him amongst themselves to fulfill what is written: A man’s gift maketh room for him. Another explanation of And He gave unto Moses is contained in the verse: Thou hast also given me Thy shield of salvation, and Thy right hand hath holden me up; and Thy condescension hath made me great (Ps. 18:26). Thou hast given me Thy shield of salvation refers to the Israelites, who trust in the Holy One, blessed be He; Thy right hand hath holden me up alludes to the Torah, as it says: At His right hand a fiery law unto them (Deut. 33:2); And Thy condescension hath made me great relates to the condescension of the Holy One, blessed be He.

20 (Numb. 14:1) “Then the whole congregation raised their voice [and cried]”: This text is related (to Prov. 18:8), “The words of a murmurer are like mighty blows,²⁸English translations usually render this unusual word as “delicacies” or something similar, but the meaning is uncertain. The present translation is derived from the context of the midrash. and they go down into the chambers of the belly.” Those words which the spies murmured against the Holy One, blessed be He, brought them misfortune for generations. As if they had not listened to the spies, they would not have been punished with them. Instead they acquiesced to them, as stated (in Deut. 1:27), “You sulked (teragnu) in your tents.” What is the meaning of “teragnu?” You sought the disgrace (TARtem GENUt) of the Land of Israel, which the Holy One, blessed be He, called a good land. (Numb. 14:1) “Then the whole congregation raised (rt.: ntn) their voices; [and that night the people wept]”: This text is related (to Jer. 12:8), “[My heritage] has set (rt.: ntn) its voice against Me; therefore I have hated (rt.: sn') it.” The very voice with which you wept caused you to be punished by enemies (rt.: sn'). Moreover, it was over this very generation that Isaiah said (in Is. 17:11), “In the day you plant, you see it flourish; and on the morning you sow, you see it bloom.” Isaiah said, “On the day that I went to plant you in the land, you produced slag; ‘and on the morning you sow, you see it bloom,’ it has flowered before the heat [of the day].” (Is 17:11, cont.) “[But the harvest flees on a day of sickness (nahalah)] and human pain”: This refers to the divine punishment that you received as a legacy for [future] generations.²⁹Ta‘an. 29a; yTa‘an. 4:8 (or 5) (68d); Sot. 35a. Because the congregation wept in the night of the Ninth of Ab,³⁰See Ta‘an. 4:6: FIVE [CALAMITOUS] THINGS BEFELL OUR ANCESTORS ON THE SEVENTEENTH OF TAMMUZ AND FIVE ON THE NINTH OF AB…. ON THE NINTH OF AB IT WAS DECREED AGAINST OUR ANCESTORS THAT THEY SHOULD NOT ENTER THE LAND, THE TEMPLE WAS DESTROYED THE FIRST TIME AND THE SECOND TIME, BETHAR (THE CENTER OF THE BAR COCHBA REVOLT) WAS TAKEN, AND THE CITY [OF JERUSALEM] WAS PLOWED UNDER (after this revolt, but cf. Ta‘an. 29a). the Holy One, blessed be He, has said, “You have wept for nothing in front of Me. I shall establish this night for you as [a night of] a weeping for [future] generations.” And from that hour a decree on the Temple was ordained for it to be destroyed and that the Children of Israel would go in exile among the nations. It is so stated (in Ps. 106:26-27), “So He raised His hand toward them [in an oath], to make them fall in the wilderness. And to make their seed fall among the gentiles, even to scatter them among the lands.” The raising of [the divine] hand was corresponding to the lifting up of the voice (in Numb. 14:1).

4 (Numb. 16:1) “Now Korah […] took”: [What] he took [was] his prayer shawl and he went to get counsel from his wife. When the Holy One, blessed be He, said (in Numb. 8:6-7), “Take the Levites from among the Children of Israel and purify them. Now this is what you shall do for them to purify them […] and have them pass a razor over all of their flesh.” [Moses] immediately did so to Korah. [Korah] began to go around all Israel, but they did not recognize him. They said to him, “Who did this to you?” He told them, “Moses. And not only that, but taking me by my hands and by my feet, they waved me and said to me, ‘See, you are purified.’ Moreover, he brought his brother Aaron, adorned him like a bride, and had him sit in the tent of meeting.” The enemies of Moses immediately began to incite Israel against him. So they said, “Moses is king, his brother Aaron is high priest, and his children are deputy high priests! The priest has a priestly offering (terumah) from the tithe⁸See Ter. 4:1.; the priest has twenty-four priestly gifts!”⁹See THal. 2:7-10 for a listing. Immediately (in Numb. 16:3) “They gathered together against Moses and against Aaron, and they said unto them, [‘You have gone too far (rb)’.]” R. Levi said, “At that very time Korah gathered his company and said to them (i.e., to Moses and Aaron), ‘You have increased (rt.: rbh) the burden upon us to be more than the slavery of Egypt. We were better off under the Egyptians than under your authority. Now they wished to stone him. [Therefore] (according to vs. 4), “When Moses heard this, he fell on his face.” Moses said to them, “I do not desire kingship, nor does Aaron [desire] high priesthood. Thus it is stated (in vs. 11), “and as for Aaron, what is he that you should murmur against him?” Moses said to the Holy One, blessed be He, “Master of the world, did you not command me thus (in Exod. 28:1), ‘And you shall bring near unto yourself Aaron [… to serve Me as priests]?’ Now they have arisen against us to kill us.” [So Moses] said to them (in Numb. 16:5), “In the morning the Lord will make known those who belong to Him….” What does this mean? R. Nathan said, “The Holy One, blessed be He, said, ‘If all the magicians of the world gathered together and tried to turn the morning into the evening and the evening into morning, they would be unable [to do so]; but just as I [formerly] separated the light and the darkness (in Gen. 1:4), so have I separated out Aaron to sanctify him in the holy of holies.’” Immediately (in Numb. 16:12), “Then Moses sent to summon Dathan and Abiram…, but they said, ‘We will not come up.’” "We will not go" or "We will not come" is not written here, but “We will not come up.” (Prov. 18:17) “A fool's mouth is his ruin”: They opened their mouth for a calamity, by saying that they would die by going down and not going up. Just as they spoke, so did they die (according to Numb. 16:33), “So they and all that belonged to them went down alive to Sheol.” Moses said, “In as much as they did not want to come [to me], I shall go to them. Perhaps they will be ashamed and repent.” It is so stated (in Numb. 16:25), “Then Moses arose and went unto Dathan and Abiram.” When they saw him they began to curse and blaspheme, as stated (in vs. 27), “and Dathan and Abiram came out standing (rt.: ntsb).” Does one go out sitting, kneeling, or lying prostrate?¹⁰The point here is that to mention that Dathan and Abiram were standing seems unnecessary and therefore implies some deeper meaning. It is simply [that it is to teach] that they went out cursing and blaspheming. As going out and standing upright (rt.: ytsb) is mentioned here, and going out and standing upright (rt.: ntsb) is [also] mentioned in reference to Goliath the Philistine, where it is written (in I Sam. 17:4, 16), “And there went out a champion [….] Then the Philistine drew near at dawn and in the evening, and he took his stand (rt.: ytsb) for forty days.” Just as going out and standing upright (rt.: ntsb) involved cursing and blaspheming in that case,¹¹The cursing and blaspheming is specifically mentioned in I Sam.17:8-10. so also in this case did going out and standing upright (rt.: ntsb) involve cursing and blaspheming. Moses therefore began by saying (in Numb. 16:29, 32), “If these [people] die….” [And it is also written] (in Numb. 16:32), “And the earth opened its mouth [and swallowed them].” Come and see how [harmful] dissension is! As anyone who [even] aids dissension, the Holy One, blessed be He, eradicates his memory. Thus it is stated (in Numb. 16:35), “And a fire went forth from the Lord and consumed the two hundred and fifty men [coffering the incense].” R. Berekhyah said, “How harmful is dissension! An emissary of the court on high only imposes a penalty¹²QNS; cf. Lat.: censere, which can mean “to tax.” [on people] from the age of twenty years, while the court below [only imposes a penalty] from the age of thirteen years. In the case of Korah's dissension, however, one-day-old babies were burned and swallowed up in nethermost Sheol. Thus it is written (in Numb. 16:27, 33), ‘[and Dathan and Abiram came out standing at the entrance of their tents] with their wives, their children, and their little ones. So they and all that belonged to them went down alive to Sheol.’” It is therefore stated (Numb. 16:1), “Now Korah […] took.”

4 (Numb. 16:1) “Now Korah […] took”: [What] he took [was] his prayer shawl and he went to get counsel from his wife. When the Holy One, blessed be He, said (in Numb. 8:6-7), “Take the Levites from among the Children of Israel and purify them. Now this is what you shall do for them to purify them […] and have them pass a razor over all of their flesh.” [Moses] immediately did so to Korah. [Korah] began to go around all Israel, but they did not recognize him. They said to him, “Who did this to you?” He told them, “Moses. And not only that, but taking me by my hands and by my feet, they waved me and said to me, ‘See, you are purified.’ Moreover, he brought his brother Aaron, adorned him like a bride, and had him sit in the tent of meeting.” The enemies of Moses immediately began to incite Israel against him. So they said, “Moses is king, his brother Aaron is high priest, and his children are deputy high priests! The priest has a priestly offering (terumah) from the tithe⁸See Ter. 4:1.; the priest has twenty-four priestly gifts!”⁹See THal. 2:7-10 for a listing. Immediately (in Numb. 16:3) “They gathered together against Moses and against Aaron, and they said unto them, [‘You have gone too far (rb)’.]” R. Levi said, “At that very time Korah gathered his company and said to them (i.e., to Moses and Aaron), ‘You have increased (rt.: rbh) the burden upon us to be more than the slavery of Egypt. We were better off under the Egyptians than under your authority. Now they wished to stone him. [Therefore] (according to vs. 4), “When Moses heard this, he fell on his face.” Moses said to them, “I do not desire kingship, nor does Aaron [desire] high priesthood. Thus it is stated (in vs. 11), “and as for Aaron, what is he that you should murmur against him?” Moses said to the Holy One, blessed be He, “Master of the world, did you not command me thus (in Exod. 28:1), ‘And you shall bring near unto yourself Aaron [… to serve Me as priests]?’ Now they have arisen against us to kill us.” [So Moses] said to them (in Numb. 16:5), “In the morning the Lord will make known those who belong to Him….” What does this mean? R. Nathan said, “The Holy One, blessed be He, said, ‘If all the magicians of the world gathered together and tried to turn the morning into the evening and the evening into morning, they would be unable [to do so]; but just as I [formerly] separated the light and the darkness (in Gen. 1:4), so have I separated out Aaron to sanctify him in the holy of holies.’” Immediately (in Numb. 16:12), “Then Moses sent to summon Dathan and Abiram…, but they said, ‘We will not come up.’” "We will not go" or "We will not come" is not written here, but “We will not come up.” (Prov. 18:17) “A fool's mouth is his ruin”: They opened their mouth for a calamity, by saying that they would die by going down and not going up. Just as they spoke, so did they die (according to Numb. 16:33), “So they and all that belonged to them went down alive to Sheol.” Moses said, “In as much as they did not want to come [to me], I shall go to them. Perhaps they will be ashamed and repent.” It is so stated (in Numb. 16:25), “Then Moses arose and went unto Dathan and Abiram.” When they saw him they began to curse and blaspheme, as stated (in vs. 27), “and Dathan and Abiram came out standing (rt.: ntsb).” Does one go out sitting, kneeling, or lying prostrate?¹⁰The point here is that to mention that Dathan and Abiram were standing seems unnecessary and therefore implies some deeper meaning. It is simply [that it is to teach] that they went out cursing and blaspheming. As going out and standing upright (rt.: ytsb) is mentioned here, and going out and standing upright (rt.: ntsb) is [also] mentioned in reference to Goliath the Philistine, where it is written (in I Sam. 17:4, 16), “And there went out a champion [….] Then the Philistine drew near at dawn and in the evening, and he took his stand (rt.: ytsb) for forty days.” Just as going out and standing upright (rt.: ntsb) involved cursing and blaspheming in that case,¹¹The cursing and blaspheming is specifically mentioned in I Sam.17:8-10. so also in this case did going out and standing upright (rt.: ntsb) involve cursing and blaspheming. Moses therefore began by saying (in Numb. 16:29, 32), “If these [people] die….” [And it is also written] (in Numb. 16:32), “And the earth opened its mouth [and swallowed them].” Come and see how [harmful] dissension is! As anyone who [even] aids dissension, the Holy One, blessed be He, eradicates his memory. Thus it is stated (in Numb. 16:35), “And a fire went forth from the Lord and consumed the two hundred and fifty men [coffering the incense].” R. Berekhyah said, “How harmful is dissension! An emissary of the court on high only imposes a penalty¹²QNS; cf. Lat.: censere, which can mean “to tax.” [on people] from the age of twenty years, while the court below [only imposes a penalty] from the age of thirteen years. In the case of Korah's dissension, however, one-day-old babies were burned and swallowed up in nethermost Sheol. Thus it is written (in Numb. 16:27, 33), ‘[and Dathan and Abiram came out standing at the entrance of their tents] with their wives, their children, and their little ones. So they and all that belonged to them went down alive to Sheol.’” It is therefore stated (Numb. 16:1), “Now Korah […] took.”

14 "A brother offended is more formidable than a stronghold; such strife is like the bars of a fortress" (Proverbs 18:19). This is Korach, who violated the Torah - which is strength, as it is stated (Psalms 29:11), "May the Lord to His people give strength, may the Lord bless His people with peace." "Such strife is like the bars of a fortress" - and did he not know that his opponents were hard? "Like the bars of a fortress" - this is [referring to] Moshe and Aharon. Just like a bar does not move, so [too] Moshe, as it is stated (Exodus 26:28), "The center bar halfway up the planks shall run from end to end."

(Numb. 14:1:) THEN THE WHOLE CONGREGATION RAISED <THEIR VOICE AND CRIED>…. This text is related (to Prov. 18:8): THE WORDS OF A MURMURER ARE LIKE MIGHTY BLOWS.⁴⁶English tanslations usually render this unusual word as “delicacies” or something similar, but the meaning is uncertain. the present translation is derived from the context of the midrash. Those words which they murmured against the Holy One brought them misfortune for generations.⁴⁷Tanh., Numb. 4:11; Numb. R. 16:20. Thus if they had not become like the spies, they would not have been punished with them. Instead they acquiesced with them, as stated (in Deut. 1:27): YOU MURMURED IN YOUR TENTS….

9 This is [the meaning of] that which is stated (Proverbs 18:18), "The lot puts an end to strife." Since a sign was written for each and every tribe from Yaakov - "Zevulun will dwell on the shore of the seas" (Genesis 49:13); "Yissachar is a boney donkey, etc." (Genesis 49:14); "From Asher, his bread is fat" (Genesis 49:20) – you are only permitted to divide [the land] by the lot. And there were miraculous acts in the lottery: Elazar the Priest wears the Urim and Tumim. And the slips of the lottery were in front of Yehoshua, as stated (Joshua 18:6) "And I will cast the lot for you here in front of the Lord." But before the lot went up, Elazar said with the holy spirit, “The lot of tribe x is coming up, to take place y.” And Yehoshua would extend his hand and [it] would come up [into his hand. It was] as it is stated (Joshua 19:51), "These are the inheritances that Elazar the Priest and Yehoshua ben Nun apportioned." And this was [even] more; that the lot would yell out at the time that it went up, "I am the lot of tribe x; I have gone up to it in place y." And from where [do we know] that the lot speaks? As it is stated (Numbers 26:56), "By the mouth of (according to) the lot."

Another interpretation (of Gen. 27:33): THEN ISAAC TREMBLED EXCEEDINGLY GREATLY. R. Levi said in the name of R. Hama bar Hanina:⁸⁸See Tanh., Gen. 6:13. One does not say: EXCEEDINGLY GREATLY unless there was another < event > before it (for it to exceed). So what were the two tremblings that Isaac had? One was on Mount Moriah when his father bound him and took up the knife to slaughter him. The Holy One appeared above the angels and opened up the firmament. When Isaac raised his eyes and saw the chambers of the chariot, he trembled and shook. But here he trembled, and his trembling was greater than the first time! There he trembled when he saw the Holy One, the chambers of the chariot, and the angels. But here, because Jacob had entered and taken the blessings, his trembling was greater than that < former > trembling. But why did he tremble? Nathan the Haver said in the name of R. Aha and R. Judah b. R. Shallum the Levite < who said > in the name of R. Johanan: When Jacob entered, the Garden of Eden entered with him, as stated (in Gen. 27:27): THEN HE SMELLED THE ODOR OF HIS GARMENTS….⁸⁹See above, 6:16; Gen. R. 65:22; Cant. R. 4:11:2. And note that he did not put on anything but clothes of goat's hair, as stated (in vs. 16): THEN SHE CLOTHED HIS ARMS < AND THE HAIRLESS PART OF HIS NECK > WITH THE SKINS OF GOAT KIDS. And you do not have a worse odor in the < whole > world than goatskins washed smooth. But what is the meaning (of vs. 27): THEN HE SMELLED THE ODOR OF HIS GARMENTS? Some interpret it to say: The Holy One blew on the clothes of Isaac the odor of the incense which was going to be used in the Temple. When Esau the Wicked entered, however, < the result was as > R. Aha and R. Johanan have said: Gehinnom entered with him. Thus it is stated (in Prov. 18:3): WHEN A WICKED ONE COMES, THERE IS ALSO DESPISING; AND WITH DISGRACE, SHAME. When Esau arrived, Isaac perceived the house becoming hot and < so > perceived Gehinnom.⁹⁰See above, 6:1, 4. He began to scream and tremble, as stated (in Gen. 27:33): THEN ISAAC TREMBLED < EXCEEDINGLY GREATLY >.

(Gen. 20:1:) THEN ABRAHAM JOURNEYED FROM THERE. This text is related (to Ps. 26:4f.): I HAVE NOT DWELT WITH FALSE PEOPLE… I HAVE HATED THE COMMUNITY OF EVILDOERS, < AND WILL NOT DWELL WITH THE WICKED >. I HAVE NOT DWELT WITH FALSE PEOPLE. These are the people of the Tower < of Babel >, who were < in fact > false people. They went and said to Abraham: Come and dwell with us, since you are a valiant man, for we see that the Holy One has made his dwelling above and left us below. The Holy Spirit, however, cries out (in Is. 57:20): BUT THE WICKED ARE LIKE THE TROUBLED SEA. You could not dwell in security even for one hour. (Ps. 82:5:) THEY HAVE NOT KNOWN, AND THEY WILL NOT UNDERSTAND; THEY WILL WALK ABOUT IN DARKNESS. THEY HAVE NOT KNOWN. This is the generation of Enosh⁹⁶See Gen. 4:26, which rabbinic texts interpret to mean that in the days of Enosh people began practicing idolatry. AND THEY WILL NOT UNDERSTAND. [This is] the generation of the flood. THEY WILL WALK ABOUT IN DARKNESS. This is the generation of the Tower < of Babel >. Abraham said to them: What are you seeking from the Holy One who dwells above? Has he perhaps said to you: Come, labor and provide⁹⁷Gk.: pronoos, i.e., “thinking beforehand.” for me? He creates, and he provides; he makes, and he sustains. What do you want from him? (Gen. 11:4:) {THEY SAID TO HIM} [THEN THEY SAID]: COME, LET US BUILD FOR OURSELVES A CITY AND A TOWER. Then let us place our idols above him and make war with him. It is so stated (ibid., cont.): AND LET US MAKE A NAME (i.e., a god) FOR OURSELVES.⁹⁸See M.Pss. 74:2. Thus it is < also > written (in Exod. 23:13): YOU SHALL NOT MENTION THE NAME OF OTHER GODS. Abraham said to them: What are all these for? They said to him: Lest he do to us something like what he did to earlier generations. He said to them: You have forsaken (what Prov. 18:10 calls) A TOWER OF STRENGTH, THE NAME OF THE LORD; yet you say: AND LET US MAKE A NAME (i.e., a god) FOR OURSELVES! What did the Holy One do? He dispersed them, as stated (in Gen. 11:8): SO THE LORD DISPERSED THEM. Now to what extent had they built and ascended the Tower? The Holy One was deriding them, as stated (in Ps. 2:4): THE ONE WHO DWELLS IN THE HEAVENS WILL LAUGH; < THE LORD WILL DERIDE THEM >. When they had gone up above on the Tower, < there follows > immediately (in vs. 5): THEN HE WILL SPEAK UNTO THEM IN HIS WRATH…. So it (the Tower) fell from on high, as stated (in Ps. 5:11 [10]): CONDEMN THEM, O GOD, LET THEM FALL BY THEIR OWN COUNSELS. Thus Abraham had no dealings with them. Then the Holy One looked down upon them and saw them, as stated (in Ps. 53: 3f. [2f.]): {THE LORD} [GOD] OF HEAVEN LOOKED DOWN UPON THE CHILDREN OF ADAM … ALL OF THEM ARE DROSS…. When they became dross, they made themselves deities. (Ibid., cont.:) THERE IS NONE WHO DOES GOOD, NOT EVEN ONE. From here you learn that Abraham was not one of them. The ONE mentioned here is none but Abraham, as stated (in Ezek. 33:24): ABRAHAM WAS ONE AND HE INHERITED THE LAND. Abraham began saying (in Ps. 26:4f.): I HAVE NOT DWELT WITH FALSE PEOPLE; I HAVE HATED THE COMMUNITY OF EVILDOERS. It is therefore stated (in Gen. 20:1): THEN ABRAHAM JOURNEYED FROM THERE.

(Devarim 3:23) "And I entreated the L-rd at that time, saying": This is as Scripture writes (Proverbs 18:23) "The poor man speaks imploringly and the rich one answers brazenly."

(Prov. 18:12:) A PERSON'S HEART IS HAUGHTY BEFORE DESTRUCTION. This person was Abimelech, who was not destroyed until he had exalted himself and killed his brothers. (Ibid., cont.:) AND HUMILITY GOES BEFORE HONOR. This was his father, Gideon; for when they said to him (in Jud. 8:22): RULE OVER US, YOU, [YOUR SON, AND YOUR SON'S SON AS WELL], he said to them (in vs. 23): I WILL NOT RULE OVER YOU MYSELF, [NOR SHALL MY SON RULE OVER YOU; THE LORD SHALL RULE OVER YOU]. They said three things to him, and he said three things to them. The Holy One said to him: You say this. By your life, I am raising up from you a son who will reign three years corresponding to the three things that you said. Ergo (in Prov. 18; 12): AND HUMILITY GOES BEFORE HONOR. Therefore (in Jud. 9:22): NOW ABIMELECH RULED [OVER ISRAEL THREE YEARS].

"And Ad-nai said to Moshe... 'When you sell goods to your people [you shall not wrong one another]' (Leviticus 25:1-14)." Another verse: "Life and death and in the hand of the tongue", the translation of Onkelos 'mystromakerion' [an eating utensil, a side is a spoon the other a knife] death from this side and life from this side. Bar Sira said: 'there is a fiery coal in front of him, if he blows on it it catches fire, if he spits he puts it out.' Rabbi Yannai said: if he had a piece of bread in front of him and ate it without tithing, this is 'death by the hand of the tongue'; if he tithed it before eating, this is 'life by the hand of the tongue.' Said Rabbi Chiya bar Abba: If he had a basket of figs. If he ate them before he separated off tithes, then it is death by the hand of the tongue. If he separated off tithes and then ate, it is life by the hand of the tongue. Rabbi Shimon ben Gamliel said to Tavi his servant, "go purchase for me the best food from the market." He went and bought for him a tongue. He said to him "go purchase for me the worse food from the market." He went out and bought him a tongue. He said to him, "What is this? When I say to you to the best food, you buy me a tongue, and when I say to you the worst food, you [also] buy me tongue!" [Tavi] said to him, this is the best and this is the worst! When it is good, there is none better than it, and when it is bad, there is no worse than it." Rabbi made a feast for his students, and brought before them tender tongues and tough tongues. They began to choose for themselves the tender tongues and left alone the tough tongues. He said to them, "Know what you are doing! Just as you are choosing the tender [tongues] and leaving alone the tough ones, so shall your own tongues be with one another. Thefore Moshe warned Israel, 'and when you sell goods... [you shall not wrong one another]'

(Devarim 11:26-27) "blessing and curse": "blessing" — that you hearken; "curse" — that you do not hearken." Similarly (Bereshith 4:7) "If you (Cain) do right, you will bear (a blessing)," and if you do not do right, you will bear (a curse)." R. Eliezer the son of R. Yossi Haglili says: Who "whispers" to you that in "blessing and curse" the Torah meant that the blessing is your hearkening, and the curse, your not hearkening? Compare (Proverbs 18:29) "Death and life are in the power of the tongue; and those who love it will eat its fruit" — The lover of good will eat its fruit and the lover of evil will eat its fruit! R. Eliezer, the son of R. Yossi Haglili says: Who "whispered" it to you? Scripture states (Psalms 24:13-14) "Who is the man who wants life, who loves days to see good? Guard your tongue from evil and your lips from speaking deceit." Similarly, (Proverbs 11:31) "If there is retribution for the righteous one in the land, how much more so for the evildoer and the sinner!" R. Eliezer, the son of R. Yossi Haglili says: Who "whispered" it to you? Scripture states (Ibid. 16:4) "The L-rd created all for His own sake — even the evildoer for the day of retribution."