Midrasz do Przysłów 3:15

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

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

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

"I have set My bow [qeshet] (Genesis 9:13)": my appearance [qishuti], a thing that is similar to me. Really? Rather as straw is like grain. "When I bring clouds over the earth (Genesis 9:14)": Rabbi Yudan in the name of Rabbi Yudan son of Simon: "Like one who was holding in his hand boiling flour, he seeks to give it to his son, and his son to his servant". "When the bow is in the clouds, I will see it and remember the everlasting covenant between God (Genesis 9:15): this is the measure of judgment above, "and all living creatures, all flesh that is on earth": Rabbi Yitzchak and Rabbi Yochanan and Rabbi Yudan Giyori were walking to hear the Torah from Rabbi Shimon son of Yochai, some say on parasha Nedarim, others on parashah Nesakhim, and they received farewells but stayed there one more day, and they said "We must receive farewells a second time". One of them interpreted and said to them: "So it is written: "Then Joshua blessed them and dismissed them, and they went to their homes (Joshua 22:6)". Teaching what does it say: "Furthermore, when Joshua sent them off to their homes, he blessed them (Joshua 22:7)"? Rather at the time when Israel was conquering and dividing the land the tribe of Reuben and Gad were with them and did that for fourteen years and they received farewells from Joshua to go "to their tents". And they were there several days further and they repeated the receiving of farewells from him for a second time, and so it is said: "Furthermore, when Joshua sent them". Rabbi Yudan said: "The tribe of Reuben and Gad were the attendants of Joshua and joined with him at the Jordan, and when they saw that his attendants were lessened they returned and joined up with him until his house. The later blessing was greater than the first; see! It is written: "and said to them, “Return to your homes with great wealth—with very much livestock, with silver and gold, with copper and iron, and with a great quantity of clothing. Share the spoil of your enemies with your kinsmen (Joshua 22:8)"". And another interpreted that thus it is written: "On the eighth day he let the people go. They bade the king good-bye (1 Kings 8:66)". Teaching what does it say: "On the twenty-third day of the seventh month he dismissed the people to their homes. They bade the king goodbye (2 Chronicles 7:10)"? Rather they received a farewell from him, and they stayed there several days afterward and they repeated the receiving of farewells a second time, and thus is it said: "On the twenty-third day of the seventh month he dismissed the people". Rabbi Levi said: "It is written: "They observed the dedication of the altar seven days, and the Feast seven days (2 Chronicles 7:9)": do you not have seven days before the festival which had among them Shabbat and Yom Kippur, and Israel was drinking, eating, rejoicing, and lighting lights for seven days? And finally they returned and felt upset about the matter. They said: "You will say that in our hands is a sin because we desecrated Shabbat and did not fast on Yom Kippur". And so to pacify them that the Holy One, blessed be He, was pleased with their deeds, he emitted a divine voice that said to them: "All of you are from the children of the World to Come", and the later blessing was greater than the first, as it is said: "and went to their homes, joyful and glad of heart (1 Kings 8:66)". Rabbi Yitzchak said: ""Joyful" because they found their wives pure, and "glad of heart" because they became pregnant with males". Rabbi Levi said: "He emitted a divine voice that said to them: "All of you are from the children of the World to Come"". And another interpreted that thus it is written: "She went away (2 Kings 4:5)". Teaching what does it say: "She came and told the man of God (2 Kings 4:7)"? Rather "and the oil stopped (2 Kings 4:6)" because the oil was more valuable, and she came to ask if she should sell or not sell. The later blessing was greater than the first: "And you and your children can live on the rest (2 Kings 4:7)": until the dead live. And when Shimon son of Yochai saw them that they were people of refinement, he sent with them one companion of the scholars to know what they were interpreting on the road and one of them interpreted: "As it is written: "The angel of God, who had been going ahead of the Israelite army, now moved and followed behind them (Exodus 14:19)". Teaching what does it say: "And the pillar of cloud shifted from in front of them and took up a place behind them"? Rather this is the measure of judgment because it was threatening Israel the Holy One, blessed be He, turned it around and it threatened the Egyptians". And another interpreted: "It is written: "When the bow is in the clouds, I will see it and remember the everlasting covenant between God and all living creatures, all flesh that is on earth (Genesis 9:15): "between God": this is the measure of judgment above, "and all living creatures, all flesh that is on earth": this is the measure of judgment below. The measure of judgment about is hard, and the measure of judgment below is bendable". And one from them interpreted: "Wisdom is better than rubies; no goods can equal her (Proverbs 8:11)" and in another place it says: "She is more precious than rubies; all of your goods cannot equal her (Proverbs 3:15)". "Your goods": these are the commandments and good deeds. "Your goods": these are gemstones and pearls". Rabbi Acha in the name of Rabbi Tanchuma son of Rabbi Chiyya: "My goods and your goods cannot equal her "For only in this should one glory: In his earnest devotion to Me. For I Hashem act with kindness, Justice, and equity in the world; For in these I delight —declares the Hashem (Jeremiah 9:23)". The Parthian King Artaban sent to Rabbi Judah a priceless pearl and he said to him: "Send to me something of a value like the value of this". So Rabbi sent to him a mezuzah. He sent and said to him: "I sent to you an item of great value and you sent to me an item whose value is one polar!" He said to him: "My goods and your goods cannot equal her". And further you sent me something that it is necessary for me to protect, but I sent you something which is full of knowledge and will protect you, as it is said: "When you walk it will lead you; When you lie down it will watch over you; And when you are awake it will talk with you (Proverbs 6:22)": "When you walk it will lead you" in this world. "When you lie down it will watch over you": in the time of death. "And when you are awake it will talk with you": in the future to come".

R. Yehudah says: An exemplary Torah scholar is like a sponge, which soaks up everything. One second to him is like a cotton wad which soaks up only what he needs — one who says "What my teacher taught me is enough for me." R. Shimon b. Yochai says: It is written (Proverbs 5:15) "Drink water (i.e., Torah) from borecha": from him (a Torah sage [though not necessarily a great one]) who is with you in your city ("be'ircha," like "borecha"), and afterwards from afar. And thus is it written (Ibid. 31:14) "She ('the woman of valor') was like the merchant's ships, bringing her bread (Torah) from afar." R. Shimon b. Menassia says: Drink water from borecha," from the waters (i.e., Torah) of borecha ("your Creator"); and do not drink "sullied" waters, lest you be drawn after the words of the heretics. R. Akiva says: It is written: "Drink waters from your pit." A pit, in the beginning, is unable to supply a drop of water of its own, containing, as it does, only what is put into it. So, a Torah scholar, in the beginning, has learned and reviewed only what his teacher has taught him. (Ibid.) "and flowing waters from your well": Just as a well flows living waters from all of its sides, so, disciples come and learn from him (the "flowing" Torah scholar). And thus is it written (Ibid. 16) "Your fountains will spread abroad." Words of Torah are compared to water. Just as water is life for the world, so, words of Torah, as it is written (Ibid. 4:22) "For they are life to those who find them, and healing to all of his flesh." And just as water raises a man from his uncleanliness, so, words of Torah raise a man from uncleanliness to cleanliness, as it is written (Psalms 19:10) "The fear of the L-rd is pure." And just as water restores a man's soul, so, words of Torah restore a man's soul from the path of evil to that of good, viz. (Ibid. 8) "The Torah of the L-rd is whole, restoring the soul." And just as water is free for the world, so words of Torah are free for the world, viz. (Isaiah 55:1) "Ho! all who thirst, go to the waters!" — But perhaps, just as water has no value, so Torah has no value; it is, therefore, written (Proverbs 3:15) "It is more precious than pearls, and all of your desires cannot be compared to it."