Midrasz do Przysłów 30:37

(Pr. 30, 15) The leech hath two daughters crying, Give, give. Said R. Chisda in the name of Mar Ukba: "This refers to heresy and the government, which are never satisfied, the first of catching men to her belief, and the second, duties." R. Chisda in the name of Mar Ukba said further: "The Gehenna cries, saying, 'Bring me in the two daughters, who always cry in this world, Bring in to me, bring in to me.' It reads (Pr. 2, 19) All that come unto her return not again, and they will not reach the paths of life. If they do not return again, they will certainly not reach the paths of life? It means, therefore, that they who repent and return from heresy, die that they may not return to heresy again." Does not the same apply to other sins? Are we not taught in a Baraitha: It was said of Elazar b. Durdia who left not out one prostitute. He was once informed that there was a prostitute in one of the sea countries, who received a pocketful of dinars in reward, and he took this amount and passed seven rivers until he reached her. She, however, caused him to repent. He then placed himself between two mountains, saying: "O ye mountains, pray for me," to which they answered: "Instead of praying for thee, we must pray for ourselves, for it is said (Is. 54, 10) For the mountain may depart, and the hills may be removed." He then said: "Heaven and earth, pray for me," and they also answered: "We have to pray for ourselves, as it is said, (Ib. 51, 6) For the heavens shall vanish." He then said: "The sun and moon pray for me!" Whereupon they replied: "We have to pray for ourselves, as it is said (Ib. 24, 23) Then the moon shall be confounded and the sun ashamed." He then said: "Stars and planets, pray for me." Whereupon they replied: "Before we do it for you, let us rather pray for ourselves, for it is said (Ib. 34, 4) And all the host of heaven shall be dissolved." He then exclaimed: "I see that I can rely upon myself," and having put his head between his knees, he wept until his soul departed. A heavenly voice was then heard, saying, "R. Elazar b. Durdia is prepared for life in the world to come." (Hence we see that he who has repented from sin, also died? Because he, Elazar was involved in such, it is similar to heresy.) Rabbi, when he heard this, wept, saying: "There is again one who bought his world in one moment while another must work for it all his life." And again, it is not enough for those who repent, that they get a share in the world to come, but they are named also rabbis [as the heavenly voice said, Rabbi Elazar].

“A time to be born and a time to die; a time to plant and a time to uproot that which is planted” (Ecclesiastes 3:2).
“A time to be born, and a time to die” – Rabbi Berekhya said: Is all of Solomon’s wisdom that he said, “a time to be born, and a time to die”? What is [the meaning of this verse]? Happy is the person whose time of death is like the time of his birth; just as at the time of his birth he was clean [of sin], so, too, at the time of his death he is clean.
“A time to be born, and a time to die” – at the time when a woman sits on the birthing stool, they call her ḥaita. Why do they call her ḥaita? Because she is on the verge of dying, and she lives [ḥayya]. Why do they call her meḥabalta? It is because she is mortgaged in the hands of death, just as you say: “if you take as security [ḥavol taḥvol] your neighbor’s garment” (Exodus 22:25). Rabbi Simon in the name of Rabbi Natan of Beit Guvrin said: “The grave and the barren womb” (Proverbs 30:16) – why is the grave juxtaposed to the womb? It is to say to you: Just as one is removed from the womb with loud cries, so too, one will be removed from the grave with loud cries.²Cries of thanksgiving to God when the dead are resurrected.

“A time to be born and a time to die; a time to plant and a time to uproot that which is planted” (Ecclesiastes 3:2).
“A time to be born, and a time to die” – Rabbi Berekhya said: Is all of Solomon’s wisdom that he said, “a time to be born, and a time to die”? What is [the meaning of this verse]? Happy is the person whose time of death is like the time of his birth; just as at the time of his birth he was clean [of sin], so, too, at the time of his death he is clean.
“A time to be born, and a time to die” – at the time when a woman sits on the birthing stool, they call her ḥaita. Why do they call her ḥaita? Because she is on the verge of dying, and she lives [ḥayya]. Why do they call her meḥabalta? It is because she is mortgaged in the hands of death, just as you say: “if you take as security [ḥavol taḥvol] your neighbor’s garment” (Exodus 22:25). Rabbi Simon in the name of Rabbi Natan of Beit Guvrin said: “The grave and the barren womb” (Proverbs 30:16) – why is the grave juxtaposed to the womb? It is to say to you: Just as one is removed from the womb with loud cries, so too, one will be removed from the grave with loud cries.²Cries of thanksgiving to God when the dead are resurrected.

(Deut. 7:12:) “And it shall come to pass if you heed [these statutes].” This text is related (to Prov. 5:6), “She does not steer a straight path of life; her ways wander, and she does not know it.” R. Abba bar Kahana said, “That you should not practice give and take among the commandments of Torah to see which reward of Torah and commandment is greatest and perform that one.²M. Ps. 9:3; see Deut. R. 6:2. Why? (Ibid.:) ‘Her ways wander, and she does not know it.’ The paths of [rewards of] the Torah have been moved.” R. Hiyya said, “A parable: To what is the matter comparable? To a king who had an orchard and introduced workers into it, but the king did not disclose the reward (i.e., the payment) for his seedlings to them; because if he revealed the reward for his [various] seedlings, one would see which seedling increased [their] reward, and plant that one. The work in the orchard would end up with some of it suspended and some of it carried out. Similarly the Holy One, blessed be He, did not reveal the reward for each and every commandment in the Torah; for if he had revealed it, the commandments would have been found with some of them carried out and some of them suspended.” And R. Aha said in the name of R. Abba bar Kahana, “The Holy One, blessed be He, has made the reward for fulfilling a commandment moved around in this world, so that Israel would totally fulfill them.”³yPe’ah 1:1 (15d); yQid. 1:7 (61b); PR 23/24:2. R. Simeon ben Johay taught, “For two commandments did the Holy One, blessed be He, reveal their reward. These are the lightest of the light and the weightiest of the weighty ones. The lightest of the light ones is sending away [the mother from] the nest; and there it is written (in Deut. 22:7), ‘and you will prolong your days.’ The most weighty is honoring parents, about which it is [also] written (in Deut. 5:16 // Exod. 20:12), ‘so that you will lengthen your days.’⁴So also M. Sam. Note that they are equal with regard to reward [in] this world.” R. Abba bar Kahana said, “If in regard to paying a debt, length of days is written,⁵Enoch Zundel, in his commentary, ‘Ets Yosef, on Tanh., Deut. 3:2, suggests the debt here is the debt to parents for bearing, rearing, and education. how much the more so when it is a case of damage to purse and loss of life.” R. Levi said, “They said something greater than that: A case of paying a debt is more important than a case of damage to purse and loss of life.” R. Abba bar Kahana said in the name of Rabbi, “Just as the giving of their reward is great, so [too] are their punishments great.” That is what is written (in Prov. 30:17), “The eye that mocks a father and scorns obeying a mother will have the wadi ravens pluck it out and the young eagles devour it.” The Holy One, blessed be He, said, “A raven, which is cruel to its young, will come and pluck it out without profiting from it; an eagle, which is merciful to its young, will come and will profit from it.” And where is it shown that a raven is cruel to its young? Where it is stated (in Job 38:41), “Who provides prey for the raven, when its young cry unto God and wander about without food.” It also says (in Ps. 147:9), “to young ravens when they cry out.” When the raven reproduces, it reproduces white [young].⁶PRE 21. Then the male says to the female that another bird has begotten it. So they reject and forsake them. What does the Holy One, blessed be He, do? He brings forth gnats from their dung.⁷See Lev. R. 19:1. Then [the gnats] fly, and [the young] eat them.⁸Cf. Yalqut Shim’oni, Deut. 846: “Then they fly over them, eat, and become black.” This is what is written (in Job 38:41), “Who provides prey for the raven.” But the eagle is merciful, as it is written (in Deut. 32:11), “As an eagle stirs up its nest and hovers over its young]; it spreads its wings, takes them up, and bears them aloft on its pinions.” As it is not confident about them because of other birds who pursue them. What does it do? It places them on its wings and says, “Better that the arrow should go through me and not through my children.”

(Fol, 18b) R. Jeremiah b. Elazar said: "Only a part of a man's praise should be said in his presence, but the entire praise in his absence." Only a part of the praise [due him should be said] in his presence, as it is written (Gen. 7, 1.) For thee I have seen righteous before me in this generation; and the entire praise in his absence, as it is written (Ib. 6, 9.) A just, perfect man in his generation. R. Jeremiah b. Elazar said further: "What is the meaning of the passage (Gen. 8, 11.) And lo! a plucked olive leaf was in her mouth? The dove said unto the Holy One, praised be He! 'Sovereign of the universe, let my food be even as bitter as the olive leaf, but direct from your hand, and not from the hand of a mortal man, although it may be as sweet as honey.'" How do we know that the word Teref (plucked) indicates food? For it is here written, Teref (plucked) in her mouth, and it is written there (Pr. 30, 8.) Hatrifeni (let me eat) the bread appointed to me.

Another interpretation (of Eccl. 7:7): FOR OPPRESSION (rt.: 'SQ) MAKES <A WISE ONE> FOOLISH,… <In regard to> everyday affairs (rt.: 'SQ), when Solomon was engaged (rt.: 'SQ) in matters in which he did not have to <engage>, they led him astray, as stated (in I Kings 11:4): FOR IT CAME TO PASS IN SOLOMON'S OLD AGE [THAT HIS WIVES LED HIS HEART ASTRAY AFTER OTHER GODS]. R. Hiyya bar Abba said: <It would have been> better for him if he had cleaned sewers, so that this verse would not be written about him. And what were the words? (Prov. 30:1:) THE WORDS OF AGUR BEN JAKEH OF MASSA: [THUS SAYS THE MAN TO ITHIEL, TO ITHIEL AND UCAL (ukhal).] Why is his name called AGUR (rt.: 'GR)? Because he gathered ('GR) the Torah. <Why> BEN (BYN)? Because he understood (rt.: BYN) it. <Why> JAKEH (YQ')? Because he regurgitated (rt.: YQ') it up. What is the meaning of TO ITHIEL (itti'el)?¹⁰The name means: “God is with me.” Cf. Tanh., Exod. 2:5, which adds here: “Thus he said: God is with me (itti’el), and I shall overcome (ukhal) <temptation>.” What the Holy One wrote in his Torah (in Deut. 17:17): HE SHALL NOT MULTIPLY WIVES FOR HIMSELF, <was written there> so that {HE WOULD NOT GO ASTRAY WITH HIS HEART} [HIS HEART WOULD NOT GO ASTRAY].¹¹ySanh. 2:6 (20c); Eccl. R. 2:2:3. Solomon said: I will multiply them and not be afraid. Thus his heart went astray. R. Joshua ben Levi said: A yod (the smallest letter in the Hebrew alphabet, equivalent to Y or J in English) went up and fell down before the Holy One.¹²Exod. R. 6:1; Lev. R. 19:2; Cant. R. 5:11:3. It said to him: Sovereign of the World, have you had a single letter written in your Torah for nothing? R. Simeon ben Johay said: The book of Mishneh Torah (i.e., Deuteronomy) went up before the Holy One. He said to him: Sovereign of the World, here is Solomon wanting to pluck out a yod which you have written in me. <It is written> (in Deut. 17:16–17): {HE SHALL NOT MULTIPLY WIVES FOR HIMSELF.} HE SHALL NOT MULTIPLY (YRBH) HORSES FOR HIMSELF <….> [HE SHALL NOT MULTIPLY (YRBH) WIVES FOR HIMSELF] <…;> NOR SHALL HE GREATLY MULTIPLY (YRBH) SILVER AND GOLD FOR HIMSELF. He did multiply (RBH)¹³The negative, third-person imperative here adds the prefix yod (= Y). When the verb becomes a simple past tense telling what Solomon actually did, the yod is dropped. Thus by breaking each commandment about multiplying for himself, the king plucked out a yod from the Deuteronomic commandment. horses for himself.¹⁴Below, Tanh. (Buber), Lev. 6:2, and the note there. Where is it shown? Where it is stated (in I Kings 5:6): NOW SOLOMON HAD FORTY THOUSAND STALLS OF HORSES. He did multiply wives (RBH) for himself. Where is it shown? Where it is stated (in I Kings 11:3): SO HE HAD SEVEN HUNDRED ROYAL WIVES <AND THREE HUNDRED CONCUBINES; AND HIS WIVES LED HIS HEART ASTRAY >. He did multiply silver and gold for himself. It is so stated (in I Kings 10:27): AND THE KING MADE SILVER <IN JERUSALEM AS PLENTIFUL AS STONES >. The Holy One said to him: By your life, Solomon and a hundred like him have passed away, but not one letter <of my book> has passed away.¹⁵See Matthew 5:17–18. And what caused Solomon to come to this point? Being busy (rt.: 'SQ), for he was engaged (rt.: 'SQ) in matters in which he did not have to <engage>. Ergo (in Eccl. 7:7): FOR OPPRESSION (rt.: 'SQ) MAKES <A WISE ONE> FOOLISH. Now you should mention, not only Solomon, but even Moses at the time that he went to Pharaoh. What is written (in Exod. 5:1)? AFTERWARDS, MOSES AND AARON CAME <AND SAID UNTO PHARAOH >….¹⁶According to the last verses of Exod. 4, Moses was engaged in assembling the elders of Israel before he went to Pharaoh. R. Hiyya b. R. Abba said: It was ambassador¹⁷Gk.: presbeutes. day for Pharaoh,¹⁸Exod. R. 5:14. and all the kings were coming to crown him because he was the cosmocrator¹⁹A Latin adaption of the Gk.: kosmokrator, a title of the Roman emperor. of the world {i.e., powerful one}. Now Moses and Aaron were standing at the palace²⁰Lat.: Palatium. gate. They came in to Pharaoh. They said to him: Two elders are standing at your palace gate. He said to them: Are there crowns in their hands? They told him: No. He said to them: Let them enter last. They came in to Pharaoh. He said to them: What do you want? They said to him (in Exod. 7:16, cf. 5:3): THE LORD GOD OF THE HEBREWS SENT US UNTO YOU; and he said to us, as stated (ibid., cont.): LET MY PEOPLE GO THAT THEY MAY {CELEBRATE A FESTIVAL TO ME} [WORSHIP ME] IN THE DESERT. He said to them (in Exod. 5:2): WHO IS THE LORD THAT I SHOULD HEED HIS VOICE, when he did not know <enough> to send me a crown of his. Rather he comes unto me with <mere> words. So (in Exod. 5:2) WHO IS THE LORD THAT I SHOULD HEED HIS VOICE?

R. Tachlipha, brother of Rabanai Huzanah, taught (Fol. 16): "All the necessities of a man are definitely assigned to him by Heaven during the ten days between New Year and the Day of Atonement, except the expenses for the Sabbath, the festivals, and for educating his children; for these purposes, one who spends little is assigned little; but one who spends much gets a big assignment." R. Abahu said: "Where is the passage to prove this? (Ps. 81, 4) Blow the horn at the new moon while it (the moon) is hidden on the day of our feast. What festival is that on which the new moon is hidden (seen only by a few)? This is New Year's. Immediately following the above is the passage. For this is chok (a statute) for Israel, an ordinance by the God of Jacob. How do we know that the word chok refers to maintenance? It is written (Gen. 47, 22) And they ate their (chok) portion which Pharaoh gave them. Mar Zutra said: From here we learn it (Pr. 30, 8) Let me eat the bread Chuki (appointed to me). We are taught in a Baraitha: It is told about Shammai, the senior, that every day of the week he ate in honor of the Sabbath. When he found a good animal, he would say: "This shall be for the Sabbath." And when he found a better one, he ate the former, and left the better one for the Sabbath; but Hillel, the Elder, had another habit: Because all his deeds were for the sake of Heaven, as it is said (Ps. 68, 20) Blessed be the Lord! day by day. We are also taught so in the following Baraitha: Beth Shammai say: "Prepare from every day for the Sabbath," but Beth Hillel say: "Praised be the Lord day by day."

Then Judah came near unto him. Scripture states elsewhere in reference to this verse: The lion, which is the mightiest of beasts, turneth not away for anyone (Prov. 30:30).

Another interpretation (of Gen. 44:18): THEN JUDAH DREW NEAR UNTO HIM. This text is related (to Job 41:8 [16]): ONE IS SO NEAR TO THE OTHER THAT NO AIR CAN COME BETWEEN THEM. This refers to Judah and Joseph, for in whatever Joseph prided himself, Judah came and vanquished, as stated (in Gen. 45:1): JOSEPH COULD NOT RESTRAIN HIMSELF. To what were they comparable?⁹Tanh., Gen. 11:3. To a bull that went out; and, when all the beasts fled from him, he kicked (rt.: B'T) at one and gored at another. Then came the lion, but he did not stand up to him. Rather, when the lion appeared and sought out the bull, he was not to be found. So Joseph is likened to the bull, as stated (in Deut. 33:17): LIKE A FIRSTLING BULL HE HAS MAJESTY. The tribes also have been likened to beasts, and Joseph was priding himself as being over them and despising (rt.: B'T) them. (According to Gen. 42:7) HE BECAME A STRANGER TO THEM. Then goring at a particular one, (according to Gen. 42:24) HE TOOK SIMON FROM THEM. He acted so only until the lion came, < for > (according to Gen. 49:24) JUDAH IS A LION'S WHELP. He sought him out as the bull, but he was not to be found. Rather (according to Gen. 45:1): JOSEPH COULD NOT RESTRAIN HIMSELF. Why? (Prov. 30:30:) THE LION IS THE MIGHTIEST AMONG THE BEASTS, AND RETREATS BEFORE NONE, even because it is written of him (in Gen. 47:12): AND < JOSEPH > SUSTAINED < HIS FATHER AND HIS BROTHERS >.¹⁰One would expect some saying about Judah. Buber’s note here suggests that SUSTAINED be read as two words, apart from the biblical context, and interpreted as “All in all,” i.e., the lion is “all in all” in the world of beasts. Cf. Tanh., Gen. 11:3: “Who has stood facing a bull? The lion, as stated (Gen. 44:18): THEN JUDAH DREW NEAR UNTO HIM.” Also in the world to come a fighting Messiah is going to arise from Joseph, but a Messiah who is to arise from Judah will be stronger than he, as stated (in Zech. 10:6): I WILL STRENGTHEN THE HOUSE OF JUDAH, < BUT THE HOUSE OF JOSEPH I WILL SAVE >.

R. Simeon ben Johay taught: For two commandments the Holy One did reveal their reward. These are the simplest of the simple and the most weighty of the weighty ones. The simplest of the simple ones is (Deut. 22:7): YOU SHALL SURELY LET THE MOTHER <BIRD> GO AND TAKE <ONLY> THE YOUNG FOR YOUR SELF, SO THAT IT WILL GO WELL WITH YOU, AND YOU WILL PROLONG YOUR DAYS. The most weighty is (in Deut. 5:16 // Exod. 20:12): HONOR YOUR FATHER AND YOUR MOTHER …, SO THAT HE WILL LENGTHEN YOUR DAYS…..⁷So also M. Sam. 7; cf. Mark 7:10–11 // Matthew 15:4–5. Note that they are equal this world with regard to reward. Rabbi Abba bar Kahana said: If in regard to paying a debt, about <which> length of days is written,⁸Enoch Zundel, in his commentary, ‘Ets Yosef, on the parallel in Tanh., Deut. 3:2, suggests the debt here is the debt to parents for bearing, rearing, and education. how much the more so when it is a case of damage to purse and loss of life. R. Levi said: They said something more significant than that. A case of paying a debt is more important than a case of damage to purse and loss of life. R. Simeon ben Johay said: Just as their reward is great, so are their punishments great. That is what is written (in Prov. 30:17):THE EYE THAT MOCKS A FATHER AND SCORNS OBEYING A MOTHER WILL HAVE THE WADI RAVENS PLUCK IT OUT AND THE YOUNG EAGLES DEVOUR IT. Why will ravens pluck it out and eagles devour it? The Holy One said: A raven, which is cruel to its young, will come and pluck it out without profiting from it; an eagle, which is merciful to its young, will come and will profit from it. And where is it shown that a raven is cruel to its young? Where it is stated (in Job 38:41): WHO PROVIDES PREY FOR THE RAVEN, [WHEN ITS YOUNG CRY UNTO GOD AND WANDER ABOUT WITHOUT FOOD]. It also says (in Ps. 147:9): TO YOUNG RAVENS WHEN THEY CRY OUT. When the raven reproduces, it reproduces white <young>.⁹PRE 21. Then the male says to the female that another bird has begotten it. So they reject and forsake them. What does the Holy One do? He brings forth gnats from their dung.¹⁰See Lev. R. 19:1. Then <the young> fly, and eat, and from that become black.¹¹Similarly Yalqut Shim’oni, Deut. 846: “Then they fly over them, eat, and become black”; but cf. the parallel in Tanh., Deut. 3:2, which omits any reference to the ravens becoming black. This is what is written (in Job 38:41): WHO PROVIDES PREY FOR THE RAVEN. But where is it shown for the eagle, that it is merciful? Where it is written (in Deut. 32:11): AS AN EAGLE STIRS UP ITS NEST <AND HOVERS OVER ITS YOUNG>. However, no one trusts them because of other birds who pursue them. What does it do? (Ibid., cont.:) IT SPREADS ITS WINGS, TAKES THEM UP, <AND BEARS THEM ALOFT ON ITS PINIONS>. Ergo (in Prov. 30:17): THE WADI RAVENS PLUCK IT OUT, AND THE YOUNG EAGLES DEVOUR IT.

When Pharaoh heard this: Pharaoh sent and called Joseph (ibid., v. 13). R. Joshua the son of Levi said: Out of adversity comes tranquility; out of darkness, light; and out of the degradation of the righteous, their exaltation. Hence Scripture states: If thou hast done foolishly in lifting up thyself, or if thou hast planned devices, lay thy hand upon thy mouth (Prov. 30:2).

When Pharaoh heard this: Pharaoh sent and called Joseph (ibid., v. 13). R. Joshua the son of Levi said: Out of adversity comes tranquility; out of darkness, light; and out of the degradation of the righteous, their exaltation. Hence Scripture states: If thou hast done foolishly in lifting up thyself, or if thou hast planned devices, lay thy hand upon thy mouth (Prov. 30:2).

It is written: "Who can stand before His wrath? Who can resist His fury?" (Nahum 1:6). Rabbi Zeira opened [the discussion of Gehinnom with the verse]: "The leech has two daughters, 'Give!' and 'Give!'" (Proverbs 30:15). Said Rabbi Eliezer: Two walls of angels stand at the entrance of Gehinnom, and they say "Give! Give! Bring! Bring!" And why is its name Gehinnom? Because the sound of its groaning (from the Hebrew root NHM) goes from one end of the world to its other end. And why is its name Taphteh? Because all enter there through the temptation (from the Hebrew root PTH) of the evil inclination.

The BETH in the first הב in שתי בנות הב הב Two daughters: give, give (Proverbs 30:15) is small, because the house of the LORD was destroyed and the splendor of the Holy Temple was decreased two (ב׳) times.

“Remember, Lord, what befell us; look, and see our disgrace” (Lamentations 5:1).
“Remember, Lord, what befell us.” Rabbi Yitzḥak began: “The greyhound, or the goat” (Proverbs 30:31). The way of the world is that if a person raises two greyhounds in his house, one large and one small, he restrains the large one before the small one in order to spare his property.¹He ensures that the large one does not kill the small one. Rabbi Berekhya said: Israel said before the Holy One blessed be He: ‘Master of the universe, You wrote for us in the Torah: “Remember what Amalek did to you” (Deuteronomy 25:17). He did to us, but did not do to You? Did he not destroy Your Temple?’²The Romans, who destroyed the Second Temple, are identified as descendants of Edom, who descended from Esau. Amalek also descended from Esau, and therefore the Romans were viewed as descendants or relatives of Amalek. The Rabbis say: Israel said before the Holy One blessed be He: ‘We are Yours and the nations of the world are Yours; why do You not have mercy upon Your nation?’ “And the king, against whom no one rises” (Proverbs 30:31). Rabbi Yitzḥak said: Israel said before the Holy One blessed be He: ‘We are subject to forgetfulness but You are not subject to forgetfulness. There is no forgetfulness before You; therefore, “remember….”’
“Remember, Lord, the day of Jerusalem for the sons of Edom, who said: Tear her down, tear her down [aru aru], to her foundation” (Psalms 137:7). Rabbi Abba bar Kahana said: Destroy, destroy. Rabbi Levi said: Empty, empty.³These sages are offering interpretations of the phrase aru aru. The one who said: Destroy, destroy, that is what is written: “The broad walls of Babylon will be destroyed [arer titarar]” (Jeremiah 51:58). According to the one who said: Empty empty, that is what is written: “To her foundation,” they reached even her foundations.⁴And they cleared them away.
“Look, and see our disgrace.” Rabbi Yudan said: Looking is from near and seeing is from afar. Looking is from near, as it is stated: “He looked and, behold, there was beside his head a cake baked on coals” (I Kings 19:6). Seeing is from afar, as it is stated: “He saw the place from afar” (Genesis 22:4). Rabbi Pinḥas said: Looking is from afar, as it is stated: “Look from Heaven and see” (Psalms 80:15). Seeing is from near, as it is stated: “He saw that he could not overcome him and he touched his hip socket” (Genesis 32:26).

… it is written there “Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) and here it is written “…the glory of the Lord filled the Tabernacle.” (Shemot 40:35) R’ Yehoshua of Sachnin said in the name of R’ Levi ‘to what is this likened? To an open cave at the edge of the sea. When the sea storms the cave is filled, but the sea is not reduced. So too, even though it is written that ‘the glory of the Lord filled the Tabernacle’ the upper and lower worlds did not lose anything of the brilliance of the glory of the Holy One, just as it is written “Do I not fill the heavens and the earth? says the Lord.” (Yirmiyahu 23:24) Therefore it is written here ‘And it was’. Just as the Divine Presence was here below at the beginning of the creation of the world but withdrew to above, now it returned to be below as it had been “And it was that on the day that Moses finished…” (Bamidbar 7:1) ... [Another explanation. “And it was that on the day that Moses finished erecting the Mishkan…” (Numbers 7:1)] R’ Simon said: at the time when the Holy One told Israel to erect the Tabernacle, He hinted that when the Tabernacle below is erected, the Tabernacle above is erected, as it says “And it was that on the day that Moses finished…” (ibid.) It does not say ‘erecting the Tabernacle’ but rather ‘erecting this (et) the Tabernacle.’ This refers to the Tabernacle above. The Holy One said: in this world, when the Tabernacle was erected, I commanded Aharon and his sons that they bless you. In the time to come I, in my glory, will bless you. So it is written “May the Lord bless you from Zion, He Who made heaven and earth.” (Psalms 134:3)

R. Hiyya the son of Abba declared: It would have been far better for Solomon to have been a cleaner of fish ponds, for then that verse could not have been written concerning him. What made him devote himself to so many things for which he had no need, and what were these things? The things of Agur the son of Jakeh; the burden. The man saith unto Ithiel, unto Ithiel and Ucal (Prov. 30:1): Why was he called Agur? He was called Agur because he stored up (anigur) knowledge of the Torah and wisdom, and the son of Jakeh because he rejected (hekiah) them. The man saith unto Ithiel is written because he would say: “God is with me” (iti-el), and I will be able (ukhal) to withstand temptation.” The Holy One, blessed be He, wrote in the Torah: Neither shall he multiply wives unto himself, that his heart turn not away; neither silver and gold … only he shall not multiply horses to himself, nor cause the people to return (Deut. 17:17, 16).

"that the people had fled": Now had they fled? Is it not written (Numbers 33:3) "On the morrow of the Pesach the children of Israel went out with a high hand"? — Because they had beaten his emissaries, they went and said to Pharaoh: Look, Israel beat us. They killed some of us and wounded others, and no one stopped them. They have no ruler and no officer, viz. (Mishlei 30:27) "The locusts have no king, and they all go out in a single swarm" (as their sprit moves them).

“Do not look at me that I am dark, that the sun has tanned me. My mother’s sons were incensed at me; they placed me as guard of the vineyards; I did not guard my own vineyard” (Song of Songs 1:6).
“Do not look at me that I am dark.” Rabbi Simon began: “Do not slander a servant to his master” (Proverbs 30:10). Israel were called servants, as it is stated: “For the children of Israel are servants to Me” (Leviticus 25:55), and the prophets were called servants, as it is stated: “Unless He has revealed His secret to His servants, the prophets” (Amos 3:7). So said the congregation of Israel to the prophets: ‘Do not see me in my darkness.’²⁰¹Even when Israel is guilty, the prophet must not demean them because of their sins. There is none who rejoiced more in my sons than Moses, and because he said: “Hear me now, defiant ones” (Numbers 20:10), it was decreed upon him that he would not enter the land.
Another matter, there is none who rejoiced more in my sons than Isaiah, but because he said: “I live in the midst of a people with impure lips” (Isaiah 6:5), the Holy One blessed be He said to him: ‘Isaiah, you are permitted to say about yourself: “For I am a man with impure lips” (Isaiah 6:5), that is fine; perhaps [you think it is acceptable to also say] “I live in the midst of a people with impure lips”? I am astonished! Come see what is written there: “One of the seraphim flew to me and in his hand a coal [ritzpa]”’ (Isaiah 6:6). Rav Shmuel said: Ritzpa [is a conjunction of the words] rotz peh, smash the mouth of one who slandered My children.
It is written similarly in Elijah’s regard, as it is stated: “He said: I have been zealous for the Lord, God of hosts, for the children of Israel have forsaken Your covenant; [they have destroyed Your altars and killed Your prophets by sword. I alone remain and they have sought my life, to take it]” (I Kings 19:14). The Holy One blessed be He said to him: ‘My covenant; is it perhaps your covenant?’²⁰²Why are you so zealous toward Israel? Is it your covenant they have forsaken? “They have destroyed Your altars,” He said to him: ‘My altars; are they perhaps your altars?’ “And killed Your prophets by sword,” He said to him: ‘My prophets; why do you care?’ “I alone remain and they have sought my life, to take it.” Come, see what is written there? “He looked and behold, near his head, a cake baked on coals [retzafim]” (I Kings 19:6). What are retzafim? Rabbi Shmuel bar Naḥman said: Ritzpa, rotz peh, smash the mouth of anyone who slandered My children.
Rabbi Yoḥanan cites it from this: “A prophecy of Damascus: Behold, Damascus…. Abandoned are the cities of Aroer” (Isaiah 17:1–2). Why is he standing in Damascus and mentioning Aroer? Is Aroer not within the boundaries of the land of Moav?²⁰³It is strange that the prophet mentions Aroer, a Moavite city, in a prophecy about Damascus, which was in the kingdom of Aram. Rather, there were three hundred and sixty-five houses of idol worship in Damascus, corresponding to the days of the solar year, and they would worship in each and every one of them on its day. They had one day when they would visit all of them on that day and worship them [all]. Israel made all [the idols] jointly sovereign over them and worshipped them, as it is stated: “The children of Israel continued to do evil in the eyes of the Lord, and they served the Be'alim [and the Ashtarot, and the gods of Aram, and the gods of Sidon, and the gods of Moav, and the gods of the children of Amon, and the gods of the Philistines]” (Judges 10:6). When Elijah slandered Israel, the Holy One blessed be He said to him: ‘Elijah, instead of indicting these, come and indict those.’ That is what is written: “Go, return on your path to the wilderness of Damascus” (I Kings 19:15).²⁰⁴God indicated to Elijah that he should speak in an accusatory manner regarding Damascus rather than regarding Israel.
Rabbi Abahu and Reish Lakish were entering one of the neighborhoods of Caesarea. Rabbi Abahu said to Rabbi Shimon ben Lakish: ‘Why is it that we have entered into a neighborhood of cursers and blasphemers?’ Reish Lakish dismounted from his donkey and collected sand and placed it in [Rabbi Abahu’s] mouth. [Rabbi Abahu] said to him: ‘Why did you do that?’ He said to [Rabbi Abahu]: ‘The Holy One blessed be He does not want one who slanders Israel.’

“Were he to live one thousand years twice, but did not see good, does everything not go to one place? All the toil of man is for his mouth, but the soul, too, is not filled” (Ecclesiastes 6:6–7).
“Were he to live one thousand years…all the toil of man is for his mouth.” Rabbi Shmuel said: All a person’s toil to amass mitzvot and good deeds in this world does not suffice for the breath that emerges from his mouth.¹³All this toil is still insufficient to repay God for the ability He bestows on us to simply inhale and exhale. Alternatively, all this toil is insufficient to make up for the sin of even a single instance of improper speech (Rabbi David Luria). “But the soul, too, is not filled” – even its removal does not fill the hole.¹⁴Even the pain experienced at the time of death does not repair the damage caused by one’s sins (Midrash HaMevo’ar). How is the soul removed? Rabbi Yoḥanan said: It is like a rope [pulled] through a small hole.¹⁵Literally, like a rope pulled through the esophagus. Rabbi Ḥanina said: It is like a knotted rope [pulled] through a small hole. Rabbi Shmuel ben Rabbi said: It is like a moist, inverted thorn [pulled] from the esophagus.
Rabbi Ḥanina ben Yitzḥak said: All a person’s toil [to amass] mitzvot and good deeds, it is for his mouth, and not for the mouth of his son and not for the mouth of his daughter.¹⁶One’s spiritual merit can benefit one’s descendants in this world, but not in the World to Come (Etz Yosef). “But the soul, too, is not filled” – as the soul knows that in everything that it toils, it toils for itself; therefore, it is never sated with Torah and good deeds. This is analogous to a villager who married a princess. Were he to bring her everything in the world, it would still be worthless to her. Why? It is because she is the king’s daughter.¹⁷Nothing the villager can bring her meets the standard she is used to as a princess. So, too, the soul, [even] if you were to bring it all the delicacies of the world, it is nothing to it. Why? Because it is from the heavens.
There are three who do not feel a sense of gratitude to their keepers: the soul, the earth, and the woman. From where is this derived [regarding] the soul? It is as it is stated: “But the soul, too, is not filled.”¹⁸It is never sated in this world from its desire for physical pleasure, or, in accordance with the homily above, from its desire for spiritual attainment (Midrash HaMevo’ar). Land, as it is written: “The earth that is not satisfied with water” (Proverbs 30:16). Woman, as it is stated: “She eats and wipes her mouth” (Proverbs 30:20).¹⁹She wants more. Three give bountifully and take bountifully, and they are: the sea,²⁰The sea takes water from rivers which then evaporates and provides water for the clouds. the earth,²¹The earth takes rainwater and gives produce. and also the kingdom.²²The kingdom takes taxes and gives services. Rabbi Yehoshua of Sikhnin said: “Soul” is written in it six times,²³The word soul [nefesh] is written six times in the Torah portion of Vayikra regarding sin (Leviticus 4:2, 4:27, 5:1, 5:15, 5:17, 5:21). corresponding to the six days of Creation. The Holy One blessed be He said to the soul: Everything that I created during the six days of Creation, I created for you, yet you rob, sin, and commit acts of violence.

“Were he to live one thousand years twice, but did not see good, does everything not go to one place? All the toil of man is for his mouth, but the soul, too, is not filled” (Ecclesiastes 6:6–7).
“Were he to live one thousand years…all the toil of man is for his mouth.” Rabbi Shmuel said: All a person’s toil to amass mitzvot and good deeds in this world does not suffice for the breath that emerges from his mouth.¹³All this toil is still insufficient to repay God for the ability He bestows on us to simply inhale and exhale. Alternatively, all this toil is insufficient to make up for the sin of even a single instance of improper speech (Rabbi David Luria). “But the soul, too, is not filled” – even its removal does not fill the hole.¹⁴Even the pain experienced at the time of death does not repair the damage caused by one’s sins (Midrash HaMevo’ar). How is the soul removed? Rabbi Yoḥanan said: It is like a rope [pulled] through a small hole.¹⁵Literally, like a rope pulled through the esophagus. Rabbi Ḥanina said: It is like a knotted rope [pulled] through a small hole. Rabbi Shmuel ben Rabbi said: It is like a moist, inverted thorn [pulled] from the esophagus.
Rabbi Ḥanina ben Yitzḥak said: All a person’s toil [to amass] mitzvot and good deeds, it is for his mouth, and not for the mouth of his son and not for the mouth of his daughter.¹⁶One’s spiritual merit can benefit one’s descendants in this world, but not in the World to Come (Etz Yosef). “But the soul, too, is not filled” – as the soul knows that in everything that it toils, it toils for itself; therefore, it is never sated with Torah and good deeds. This is analogous to a villager who married a princess. Were he to bring her everything in the world, it would still be worthless to her. Why? It is because she is the king’s daughter.¹⁷Nothing the villager can bring her meets the standard she is used to as a princess. So, too, the soul, [even] if you were to bring it all the delicacies of the world, it is nothing to it. Why? Because it is from the heavens.
There are three who do not feel a sense of gratitude to their keepers: the soul, the earth, and the woman. From where is this derived [regarding] the soul? It is as it is stated: “But the soul, too, is not filled.”¹⁸It is never sated in this world from its desire for physical pleasure, or, in accordance with the homily above, from its desire for spiritual attainment (Midrash HaMevo’ar). Land, as it is written: “The earth that is not satisfied with water” (Proverbs 30:16). Woman, as it is stated: “She eats and wipes her mouth” (Proverbs 30:20).¹⁹She wants more. Three give bountifully and take bountifully, and they are: the sea,²⁰The sea takes water from rivers which then evaporates and provides water for the clouds. the earth,²¹The earth takes rainwater and gives produce. and also the kingdom.²²The kingdom takes taxes and gives services. Rabbi Yehoshua of Sikhnin said: “Soul” is written in it six times,²³The word soul [nefesh] is written six times in the Torah portion of Vayikra regarding sin (Leviticus 4:2, 4:27, 5:1, 5:15, 5:17, 5:21). corresponding to the six days of Creation. The Holy One blessed be He said to the soul: Everything that I created during the six days of Creation, I created for you, yet you rob, sin, and commit acts of violence.

Now Moses was keeping the flock (Exod. 3:1). Scripture states elsewhere: Every word of God is tried; He is a shield unto them that take refuge in Him (Prov. 30:5). The Holy One, blessed be He, does not confer greatness upon a man until He tests him in lesser things. Only then does He elevate him to greatness. Two great men in the world were tested and found to be faithful before He raised them to positions of greatness. He tested David by means of a sheep. What did David do? He led the sheep into the desert to keep them from feeding from the field of others, and that is why his brother Eliab said to him: With whom hast thou left those few sheep in the wilderness? (I Sam. 17:28). The Holy One, blessed be He, said to him: Thou hast been found trustworthy with regard to sheep, and so now I shall entrust My flock to you that you may shepherd them, as it is written: Thou shalt shepherd My people Israel (I Chron. 11:2). And Scripture likewise says: From following the ewes that give suck He brought him to be shepherd over Jacob, His people, and Israel, His inheritance (Ps. 78:71).

R. Jochanan, in the name of R. Simon b. Jochai, said: "What is the meaning of the passage (Pr. 30, 19) Do not calumniate a servant unto his master, lest he curse thee, and incur guilt. And [immediately after] is written, There is a generation that curseth its father, and does not bless its mother. Is it because it curseth its father and does not bless its mother that you must not calumniate? We must therefore explain it as follows: Even in a generation that curseth its father and does not bless its mother, a man should not calumniate a servant unto his master. Whence do we learn this? From Hosea.

R. Juda again opened in honor of the Torah and expounded Be attentive, and hearken, O Israel, this day art thou become a people. (Deu. 27, 9). "Was the Torah then given unto Israel on that day? Behold! forty years had already elapsed. But this is stated for the purpose of inferring from it that the Torah shall always be as dear and beloved by its students, as if that very day it had been given on Mt. Sinai." R. Tanchum, son of R. Chiya, the man from the village of Achu, said: "You may infer it from the following. A man who is accustomed to read the Sh'm'a, reads it every day, morning and evening; and if he miss but one evening it seems to him as if he had never read the Sh'm'a." Be attentive, i.e., organize yourself into a company for the purpose of studying the Torah, because the Torah can be acquired only if studied in company; for R. Jose, the son of R. Chanina, said: "What is meant by the passage (Jer. 50, 36.) The sword is against the lying soothsayers and they shall become foolish, i.e., the sword is against the learned who sit alone and study the Torah in privacy. Moreover, they become foolish; for it is written here Veno'alu (and they shall become foolish), and it is written there (Num. 12, 11.) No'alnu (wherein we have acted foolishly). Moreover, they will commit sins; for it is said (Ib.) And wherein we have sinned (No'alnu), and if you wish [I conclude] from this (Is. 19, 13.) The prince of Tzo-an are become fools (No'alu)." We can explain in another way: Be attentive and listen, Expose yourselves to being smitten over the study of the Torah, as Resh Lakish said: "Whence do we infer that the Torah will be preserved with him only who is ready to die for her? It is said (Num. 19, 14.) This is the Torah, when a man dieth in a tent." We may explain in another way: Be attentive and listen, O Israel; Be quiet, listen, and then explain it, as Raba said "A man shall first study and then think how to explain it." It was said in the academy of R. Janai, "What is meant by the passage (Pr. 30, 33). For the pressure of milk bringeth forth butter, and the pressure of the nose bringeth forth blood, so the pressure of wrath bringeth forth strife? That is, In whom can you find the butter (the prime) of Torah? who has vomited the milk of his mother's breast on account of her (the Torah). And the pressure of the nose bringeth forth blood, i.e., every disciple who is silent when the provocation of his teacher is upon him the first time, will be rewarded with the knowledge of being able to distinguish between ritually purified blood and unpurified blood. So the pressure of wrath bringeth forth strife, i.e., every disciple who remains silent at the provocation of his teacher once and a second time will be rewarded with the knowledge of being able to distinguish between civil and criminal laws; for we are taught (in a Mishnah) that R. Ishmael says: "He who wants to become wise shall study the civil laws for there is no store (of wisdom) in the entire Torah richer than this (civil law), which is like a flowing well." R. Samuel b. Nachmeini said: "What is meant by the passage (Pr. 30, 32.) If thou hast become degraded by lifting thyself up or, if thou hast devised evil, put thy hand to thy mouth, i.e., He who lowers himself (exposes his ignorance) for the sake of learning the Torah. shall finally be raised; if he muzzle his mouth (is ashamed to ask his teacher) he will have to put his hand to the mouth [when he in turn is questioned]."

R. Juda again opened in honor of the Torah and expounded Be attentive, and hearken, O Israel, this day art thou become a people. (Deu. 27, 9). "Was the Torah then given unto Israel on that day? Behold! forty years had already elapsed. But this is stated for the purpose of inferring from it that the Torah shall always be as dear and beloved by its students, as if that very day it had been given on Mt. Sinai." R. Tanchum, son of R. Chiya, the man from the village of Achu, said: "You may infer it from the following. A man who is accustomed to read the Sh'm'a, reads it every day, morning and evening; and if he miss but one evening it seems to him as if he had never read the Sh'm'a." Be attentive, i.e., organize yourself into a company for the purpose of studying the Torah, because the Torah can be acquired only if studied in company; for R. Jose, the son of R. Chanina, said: "What is meant by the passage (Jer. 50, 36.) The sword is against the lying soothsayers and they shall become foolish, i.e., the sword is against the learned who sit alone and study the Torah in privacy. Moreover, they become foolish; for it is written here Veno'alu (and they shall become foolish), and it is written there (Num. 12, 11.) No'alnu (wherein we have acted foolishly). Moreover, they will commit sins; for it is said (Ib.) And wherein we have sinned (No'alnu), and if you wish [I conclude] from this (Is. 19, 13.) The prince of Tzo-an are become fools (No'alu)." We can explain in another way: Be attentive and listen, Expose yourselves to being smitten over the study of the Torah, as Resh Lakish said: "Whence do we infer that the Torah will be preserved with him only who is ready to die for her? It is said (Num. 19, 14.) This is the Torah, when a man dieth in a tent." We may explain in another way: Be attentive and listen, O Israel; Be quiet, listen, and then explain it, as Raba said "A man shall first study and then think how to explain it." It was said in the academy of R. Janai, "What is meant by the passage (Pr. 30, 33). For the pressure of milk bringeth forth butter, and the pressure of the nose bringeth forth blood, so the pressure of wrath bringeth forth strife? That is, In whom can you find the butter (the prime) of Torah? who has vomited the milk of his mother's breast on account of her (the Torah). And the pressure of the nose bringeth forth blood, i.e., every disciple who is silent when the provocation of his teacher is upon him the first time, will be rewarded with the knowledge of being able to distinguish between ritually purified blood and unpurified blood. So the pressure of wrath bringeth forth strife, i.e., every disciple who remains silent at the provocation of his teacher once and a second time will be rewarded with the knowledge of being able to distinguish between civil and criminal laws; for we are taught (in a Mishnah) that R. Ishmael says: "He who wants to become wise shall study the civil laws for there is no store (of wisdom) in the entire Torah richer than this (civil law), which is like a flowing well." R. Samuel b. Nachmeini said: "What is meant by the passage (Pr. 30, 32.) If thou hast become degraded by lifting thyself up or, if thou hast devised evil, put thy hand to thy mouth, i.e., He who lowers himself (exposes his ignorance) for the sake of learning the Torah. shall finally be raised; if he muzzle his mouth (is ashamed to ask his teacher) he will have to put his hand to the mouth [when he in turn is questioned]."

“With the increase of good, those who consume it increase; what use is there for its owner, other than the sight of his eyes?” (Ecclesiastes 5:10).
“With the increase of good, those who consume it increase” – Rabbi Ḥananya and Rabbi Yonatan asked Menaḥem the confectioner, and Rabbi Berekhya said in the name of Rabbi Yosei ben Ḥananya: Menaḥem the confectioner asked them:⁵⁴The midrash is presenting two traditions as to whether they asked Menaḥem or he asked them. ‘What is that [which is stated]: “He afflicted you and starved you” (Deuteronomy 8:3)? Was the manna that the Holy One blessed be He gave to the Israelites food of starvation?’ What did he do? He brought before them two cucumbers, one whole and one broken.⁵⁵The whole cucumber and the broken one were the same size. He said: ‘This whole one, how much [is it worth]?’ They said to him: ‘Two maneh.’ ‘And this broken one, how much [is it worth]?’ They said to him: ‘One maneh.’ He said to them: ‘Is the destiny of this one not to become like that one?’⁵⁶Ultimately, in the process of eating the whole one, it will become like the broken one. Why, then, is its price double? He said: ‘They are not comparable, for just as one enjoys the taste, so too he enjoys the appearance.’
Rabbi Elazar [said] in the name of Rabbi Yosei bar Zimra: Three matters were stated regarding the fig tree: It is good for eating, attractive to the eyes, and adds wisdom, and the three of them appear in a single verse. “The woman saw that the tree was good for eating” (Genesis 3:6) – from here that it was good for eating; “and that it was an enticement to the eyes” (Genesis 3:6) – from here that it is attractive to the eyes; “and that it was desirable for wisdom [lehaskil]” (Genesis 3:6) – from here that it adds wisdom. That is what is written: “A contemplation [maskil] of Eitan HaEzraḥi” (Psalms 89:1).
Likewise, Isaac says: “Prepare tasty food for me” (Genesis 27:4). He said to him: ‘Initially, I enjoyed the appearance; now I enjoy only the taste.’⁵⁷This is because Isaac’s eyes had grown dim; see Genesis 27:1. Likewise, Solomon says: “With the increase of good, those who consume it increase” – there is no comparison between one who sees his food basket empty and is hungry, and one who sees his food basket full and is satiated.⁵⁸The meaning is that seeing one’s food basket empty makes one feel hungry and seeing one’s food basket full makes one feel satiated.
A certain Samaritan asked Rabbi Meir, he said to him: ‘Will the dead [yet] live?’ [Rabbi Meir] said to him: ‘Yes’. He said to him: ‘In private or publicly?’ He said to him: ‘Publicly.’ He said to him: ‘From where can you show me [that it is so]?’ [Rabbi Meir] said to him: ‘It is not from the Bible, and not from the Mishna, but rather, from the way of the world that I respond to you.’ [Rabbi Meir] said to him: ‘There is a trustworthy person in our city, and everyone deposits with him in private and he returns it to them publicly. If one deposited it with him publicly, how will he return it to him, in private or publicly? Is it not publicly?’ He said to him: ‘Yes.’ [Rabbi Meir] said to him: ‘Do your ears not hear what your mouth speaks? People [privately] deposit with their wives a white drop, and the Holy One blessed be He publicly returns that drop to them as a fine, whole person. The dead, who goes publicly, is it not all the more so that he will come publicly? Just as he went with loud cries,⁵⁹Of mourning so he will come with loud cries.’⁶⁰Of joy and thanksgiving Rabbi Yonatan said in the name of Rabbi Yonatan of Beit Guvrin: It is written: “The grave, the barren womb” (Proverbs 30:16). What does this have to do with that? It is to say to you: Just as [a child emerges from a barren womb with loud cries, so too [the dead emerge from] the grave with loud cries.
[The Samaritan] said [to Rabbi Meir]: ‘How do they come, unclothed or clothed?’ He said to him: ‘Clothed.’ He said to him: ‘From where can you show me [that it is so]?’ [Rabbi Meir] said to him: ‘It is not from the Bible, and not from the Mishna, but rather, from the way of the world that I respond to you.’ [Rabbi Meir] said to him: ‘Have you ever sown beans?’ He said to him: ‘Yes.’ He said to him: ‘How did you sow them, unclothed or clothed?’ He said to him: ‘Unclothed.’⁶¹Beans are planted individually rather than encased in a pod. He said to him: ‘How do they come [out of the ground when they grow], clothed or unclothed?’ He said to him: ‘Clothed.’ [Rabbi Meir] said to him: ‘Do your ears not hear what your mouth is saying? If beans, when you sow them unclothed, they arise clothed, the dead person who goes [to the grave] clothed [in shrouds], is it not all the more so that he will come [back to life] with a garment?’
Rabbi Aivu [said], and some teach it in the name of Rabbi Natan: It is written: “It will be transformed like clay under the seal; and they stand like a garment” (Job 38:14). A garment that descends with a person to the grave in this world comes with him [when he comes to life] in the future.
[The Samaritan] said to [Rabbi Meir]: ‘Since they come alive and clothed, who provides them with food?’ [Rabbi Meir] said to him: ‘Have you ever been to Ḥamat Gader?’ He said to him: ‘Yes.’ He said to him: ‘In season or not in season?’⁶²Ḥamat Gader is the site of natural hot springs. The time of year when many people would gather there to bathe for medical reasons is referred to here as “in season” (Rabbi David Luria). He said to him: ‘In season and not in season.’ He said to him: ‘How was the food there, available?’ He said to him: ‘Available.’ He said to him: ‘In season or not in season?’ He said to him: ‘In season and not in season; because of the crowds, [people] bring [food] to sell and to buy.’⁶³Because of the large crowds at certain times of year, the location developed an active market all year round. [Rabbi Meir] said to him: ‘So too, the One who brings the crowds brings their food, as it is written by Solomon: “With the increase of good, those who consume it increase” – when the consumers of good increase, the good will increase.’ [The Samaritan] said to him: ‘Since they come [back] alive, clothed, and sustained, why do you cry over them [when they die]?’ [Rabbi Meir] said to him: ‘May a curse come upon that person.⁶⁴This is a reference to his interlocutor, the Samaritan. Is there a person who loses something precious to him and does not cry? Rather, just as he came [into the world] with loud cries, so he leaves with loud cries.’

(Ib. 6, 14) An ark of gopher wood. What does gopher mean? R. Adda, in the name of the school of Shila, said: "It means an oak tree," and according to others, a cedar tree. (Ib., ib. 16) A window shalt thou make. R. Jonathan said: "The Holy One, praised be He! said to Noah: "Set it with diamonds and pearls, so that it shall give you light as in the middle of the day'." (Ib.) With lower second and third stories shalt thou make it. The lower for manure, the second for animals and the third for man. (Ib. 8, 7) He sent forth a raven. Resh Lakish said: "The raven gave Noah a victorious answer. 'Thy Master hates me and thou doest the same. Thy Master hates me, for He said, From the clean fowl shalt thou taken seven and from the unclean only two; and thou hatest me as thou leavest alone the species of which thou hast seven, and sendest from a species of which thou hast only two. If I would be killed by the angel of heat or by the angel of cold, would not the world be lacking a creature of my species'?" (Ib., ib. 8) He then sent forth a dove from him. R. Jeremiah said: "Infer from this that clean fowls may be kept in the residence of the upright." (Ib., ib. 11) And the dove came in to him at the time of evening. R. Elazar said: "The dove said before the Holy One, praised be He! 'Sovereign of the Universe, Let my food be bitter as an olive-leaf, but given at Thy hand, rather than that sweet as honey and given by frail man'." And whence do we know that tereph (plucked off) refers to food? From the following passage (Pr. 30, 8) Let me eat the bread (hatripheni).

The ministering angels were going to and fro and walking before him like friends who guard the wedding canopies, as it is said, "For he shall give his angels charge over thee, to keep thee in all thy ways" (Ps. 91:11). (The word) "way" here means only the way of bridegrooms. The Holy One, blessed be He, was like a precentor. What is the custom observed by the precentor? He stands and blesses the bride in the midst of her wedding chamber. Likewise the Holy One, blessed be He, stood and blessed Adam and his help-mate, as it is said, "And God blessed them" (Gen. 1:28).

Another interpretation (of Gen. 15:1): AFTER THESE THINGS. This text is related (to Prov. 2:7): HE RESERVES UNDERSTANDING FOR THE UPRIGHT.⁶⁷Tanh.,Gen. 3:11. [What is the meaning of HE RESERVES UNDERSTANDING FOR THE UPRIGHT?] Before the world was created, the Holy One reserved the Law for Abraham, as stated (in Gen. 26:5): BECAUSE ABRAHAM HEEDED MY VOICE < AND KEPT MY CHARGE: MY COMMANDMENTS, MY STATUTES, AND MY TORAHS >. < This > teaches that Abraham kept all the commandments and all the Torahs. R. Samuel bar Nahmani said: R. Jonathan said: Our father Abraham also maintained the 'eruvim of cooked foods.⁶⁸Thus the use of torah in the plural indicates that Abraham knew even the oral Torah. See above, 3:1; below, 11:12. For a full description of the ‘eruvim of cooked foods, see Maimonides, Yad, Yom Tov 6:1-3. Thus it is stated (ibid.): BECAUSE ABRAHAM HEEDED MY VOICE. For that reason, Solomon stated (in Prov. 2:7): HE RESERVES UNDERSTANDING FOR THE UPRIGHT, [A SHIELD FOR THOSE WHO LIVE BLAMELESSLY]. The Holy One said to Abraham: You have been occupied with my Law. By your life, I am a shield for you, as stated (in Gen. 15:1): FEAR NOT, ABRAM! [I AM A SHIELD FOR YOU]. Just as, when one grasps the shield, even if darts and stones are thrown at him, he is not afraid; [so I am doing for you], as stated (in Gen. 15:1): I AM A SHIELD FOR YOU; YOUR REWARD SHALL BE VERY GREAT—not for you alone, but also for your children, if they are occupied with my Law just as you have been occupied. Thus it is stated (in Prov. 30:5): [EVERY] UTTERANCE OF GOD IS PURE, A SHIELD FOR {ALL} WHO TAKE REFUGE IN HIM. It is therefore stated (in Prov. 2:7): HE RESERVES UNDERSTANDING FOR THE UPRIGHT, [A SHIELD FOR THOSE WHO LIVE BLAMELESSLY].

Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: “Little foxes,” these are Esau and his noblemen, just as it says: “Behold, I made you small among the nations” (Obadiah 1:2).¹⁴⁷This prophecy is said regarding Edom, the descendants of Esau. The Sages identified Edom with Rome. Rabbi Shimon ben Elazar said: This is analogous to a province that would produce great swordsmen for the king. There was a certain woman there who gave birth to a puny son, and she would call her son: Tall and Quick. She said to them: ‘My son is tall and quick and you do not make him a great swordsman?’ They said to her: ‘If, in your eyes, he is tall and quick, in our eyes he is puniest of the puny.’ So too, the Holy One blessed be He said: ‘This wicked Esau, his father called him great [gadol],’ as it is stated: “He called Esau, his elder [hagadol] son” (Genesis 27:1). His mother called him great, as it is stated: “The garments of Esau, her elder [hagadol] son (Genesis 27:15). The Holy One blessed be He said to them: ‘If, in your eyes, he is great, in My eyes, he is small,’ as it is stated: “Behold, I made you small among the nations” (Obadiah 1:2). And if he is great, the slaughterer corresponds to the bull. That is what is written: “There is a sacrifice for the Lord in Botzra and a great slaughter in the land of Edom” (Isaiah 34:6). “That ruin the vineyards,” this is Israel, as it is written: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). “As our vineyards are in bloom,” just as it says: “There is no cluster to eat, or a first fruit that my soul desires” (Micah 7:1).¹⁴⁸The Romans are able to persecute Israel, compared to a vineyard, because the fruits of the vineyard are just beginning to bloom, but there are none that are fully formed yet. This represents the fact that the Jews were not sufficiently righteous.
Rabbi Berekhya said: “Little foxes,” these are the four kingdoms, as it is stated: “There are four upon earth that are little” (Proverbs 30:24). “That ruin the vineyards,” this is Israel, as it is written: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). “As our vineyards are in bloom,” who caused our vineyards to be in bloom?¹⁴⁹The midrash should read: What caused our vineyard to be damaged? The fact that they are [merely] in bloom (Rabbi David Luria). “I sought from among them a man who builds a fence [and stands in the breach before Me for the land, that I should not destroy it,] but I did not find” (Ezekiel 22:30); were it not for Noah, Daniel, and Job.¹⁵⁰This phrase should be interpreted as though it continued: Were it not for Noah, Daniel, and Job, no one would have been left. There was no one righteous enough to save the generation from destruction, but these individuals and people like them were righteous enough to at least save themselves (Maharzu; see Ezekiel 14:13-14).

But the fruit of the tree in the middle of the garden, God has said, "You shall neither eat of it nor touch it, or you will die!" (Genesis 3:3). Thus it is written, "Do not add onto God's words, or God will punish you, as you will be a liar" (Proverbs 30:6). Rabbi Chiyya taught: That means that you must not make the fence more than the principal thing, lest it fall and destroy the plants. Thus, the Holy One, blessed be, has said, "But of the Tree of Knowledge of Good and Evil, you must not eat, for on the day you partake of it, you will surely die" (Genesis 2:17). Eve did not say this, but rather, "You shall neither eat of it nor touch it" (Genesis 3:3). When the serpent saw her exaggerating in this manner, he grabbed her and pushed her against the tree. "So, have you died?" he asked her. "Just as you were not stricken when you touched it, so will you not die when you eat from it."

(Lev. 23:40:) “And you shall take for yourselves on the first day.” After all the wisdom which is ascribed to Solomon (since according to I Kings 5:11), “He was the wisest of all people,”⁹³See PRK 4:3; PR 14:9. he left everything and sat wondering about these four species.⁹⁴Lev. R. 30:15. This is related (to Prov. 30:18), “Three things are too difficult for me; and four I do not understand.” These are the four species which are in the lulav, which he sought to understand. Now if you say that (in Lev. 23:40) the “beautiful tree fruit” is an ethrog, all trees bear fruit. (Ibid., cont.:) “Branches of palm trees.” One needs to take two branches and their hearts, but one only takes the heart of the palm, i.e., the lulav. (Ibid., cont.:) “Boughs of dense trees.” Who says to you that it is the myrtle, since it is written in another place (i.e., in Neh. 8:15), “Go out to the mountain and bring leafy branches of olive trees, leafy branches of oil-giving trees, leafy branches of myrtle, leafy branches of palms, and leafy branches of dense trees to make the sukkot (huts), as is written.” (Lev. 23:40, cont.:) “And willows of the brook”; [yet] all the trees grow in the water. (Prov. 30:18:) “And four I do not understand.” But in another place it says (i.e., in Prov. 30:29), “Three things have a stately stride, and four have a stately walk.” These are the four species which are in the lulav, for each and every person from Israel goes running to buy one of them for himself in order to give praise to the Lord, so that he be acceptable to Him and make atonement for all his sins. “A stately walk.” The one who sees these same four species, disparages them, and [yet] they loom large before the Holy One, blessed be He. (Prov. 30:24:) “Four things are tiny on earth.” They are these four species. (Ibid., cont.:) “But they are the wisest of the wise,” because they deal wisely, when they plead merit and wisdom before the One who spoke and the world came into being. Another interpretation (of Prov. 30:24), “But they are the wisest of the wise”: And who gave us the interpretation that these four species are ethrog, lulav, myrtle, and willow? The rabbinic sages (hakhamim), “but they are the wisest (hakhamim) of the wise.”

What is written above on the matter (in Gen. 33:18)? NOW JACOB CAME WHOLE. < When > he had come from Paddan-Aram under conditions that the Holy One had set with him, he did not lessen him in any respect. What did Jacob do? He began opening bazaars.⁶⁶On this word, see above, 8:19, and the note there. The Holy One said to him: Have you forgotten what you vowed to me? And did you not say this (in Gen. 28:20): IF GOD IS WITH ME, so that I do not commit idolatry, (ibid., cont.:) AND PROTECTS ME, from bloodshed, (ibid., cont.:) ON THE WAY, from unchastity, as stated (in Prov. 30:20): SUCH IS THE WAY OF AN ADULTERESS: SHE EATS, WIPES HER MOUTH, AND SAYS: I HAVE DONE NO WRONG. The Holy One did protect him, for it so states (in Gen. 28:15): AND I WILL PROTECT YOU WHEREVER YOU GO. Jacob said (in Gen. 28:22): [AND] OF ALL THAT YOU GIVE ME, I WILL SURELY SET ASIDE A TITHE FOR YOU. As soon as he came to the land of Israel, he forgot this vow. The Holy One said: By your life, through the very things which you said you would observe, through them you shall come to grief. Where is it shown in regard to idolatry? Where it is stated (in Gen. 35:4): THEN THEY GAVE UNTO JACOB ALL THE ALIEN GODS THAT THEY HAD…. Where is it shown in regard to bloodshed? Where it is stated (in Gen. 34:25): THAT TWO OF JACOB'S SONS, SIMEON AND LEVI, BROTHERS OF DINAH, EACH TOOK HIS SWORD … [AND KILLED EVERY MALE]. Where is it shown in regard to unchastity? From Dinah, of whom it is stated (in Gen. 34:2-3): THEN SHECHEM BEN HAMOR THE HIVITE, THE PRINCE OF THE LAND, SAW HER. < … > AND HIS SOUL CLUNG TO JACOB'S DAUGHTER DINAH. R. Abbahu said: We have learned things from putrid secretion (i.e., mere mortals):⁶⁷“Putrid secretion” can denote semen or, as here, the mere mortals like Pharaoh, who were produced by it. (Gen. 41:44:) PHARAOH SAID TO JOSEPH: I AM PHARAOH.⁶⁸Gen. R. 90:2. I have said that you shall be king. The Holy One said to Israel concerning each and every commandment which they do: I AM THE LORD (e.g., in Lev. 19:3, 4, 10, 12, 14, 16, etc.). I am the one who is going to repay each and everyone with his reward. Now, just as in the case of flesh and blood, when it said: I AM PHARAOH, it raised him to great dignity; so much the more so with me when I say something. And just as you said (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU, < so > has the Holy One said to Israel (in Deut. 28:13): AND YOU ONLY SHALL BE AT THE TOP. Just as an "only" from flesh and blood (i.e., from Pharaoh) magnified Joseph, so much the more so in the case of an "only" from the Holy One.

(Lev. 23:40:) “And you shall take for yourselves on the first day.” After all the wisdom which is ascribed to Solomon (since according to I Kings 5:11), “He was the wisest of all people,”⁹³See PRK 4:3; PR 14:9. he left everything and sat wondering about these four species.⁹⁴Lev. R. 30:15. This is related (to Prov. 30:18), “Three things are too difficult for me; and four I do not understand.” These are the four species which are in the lulav, which he sought to understand. Now if you say that (in Lev. 23:40) the “beautiful tree fruit” is an ethrog, all trees bear fruit. (Ibid., cont.:) “Branches of palm trees.” One needs to take two branches and their hearts, but one only takes the heart of the palm, i.e., the lulav. (Ibid., cont.:) “Boughs of dense trees.” Who says to you that it is the myrtle, since it is written in another place (i.e., in Neh. 8:15), “Go out to the mountain and bring leafy branches of olive trees, leafy branches of oil-giving trees, leafy branches of myrtle, leafy branches of palms, and leafy branches of dense trees to make the sukkot (huts), as is written.” (Lev. 23:40, cont.:) “And willows of the brook”; [yet] all the trees grow in the water. (Prov. 30:18:) “And four I do not understand.” But in another place it says (i.e., in Prov. 30:29), “Three things have a stately stride, and four have a stately walk.” These are the four species which are in the lulav, for each and every person from Israel goes running to buy one of them for himself in order to give praise to the Lord, so that he be acceptable to Him and make atonement for all his sins. “A stately walk.” The one who sees these same four species, disparages them, and [yet] they loom large before the Holy One, blessed be He. (Prov. 30:24:) “Four things are tiny on earth.” They are these four species. (Ibid., cont.:) “But they are the wisest of the wise,” because they deal wisely, when they plead merit and wisdom before the One who spoke and the world came into being. Another interpretation (of Prov. 30:24), “But they are the wisest of the wise”: And who gave us the interpretation that these four species are ethrog, lulav, myrtle, and willow? The rabbinic sages (hakhamim), “but they are the wisest (hakhamim) of the wise.”

(Lev. 23:40:) “And you shall take for yourselves on the first day.” After all the wisdom which is ascribed to Solomon (since according to I Kings 5:11), “He was the wisest of all people,”⁹³See PRK 4:3; PR 14:9. he left everything and sat wondering about these four species.⁹⁴Lev. R. 30:15. This is related (to Prov. 30:18), “Three things are too difficult for me; and four I do not understand.” These are the four species which are in the lulav, which he sought to understand. Now if you say that (in Lev. 23:40) the “beautiful tree fruit” is an ethrog, all trees bear fruit. (Ibid., cont.:) “Branches of palm trees.” One needs to take two branches and their hearts, but one only takes the heart of the palm, i.e., the lulav. (Ibid., cont.:) “Boughs of dense trees.” Who says to you that it is the myrtle, since it is written in another place (i.e., in Neh. 8:15), “Go out to the mountain and bring leafy branches of olive trees, leafy branches of oil-giving trees, leafy branches of myrtle, leafy branches of palms, and leafy branches of dense trees to make the sukkot (huts), as is written.” (Lev. 23:40, cont.:) “And willows of the brook”; [yet] all the trees grow in the water. (Prov. 30:18:) “And four I do not understand.” But in another place it says (i.e., in Prov. 30:29), “Three things have a stately stride, and four have a stately walk.” These are the four species which are in the lulav, for each and every person from Israel goes running to buy one of them for himself in order to give praise to the Lord, so that he be acceptable to Him and make atonement for all his sins. “A stately walk.” The one who sees these same four species, disparages them, and [yet] they loom large before the Holy One, blessed be He. (Prov. 30:24:) “Four things are tiny on earth.” They are these four species. (Ibid., cont.:) “But they are the wisest of the wise,” because they deal wisely, when they plead merit and wisdom before the One who spoke and the world came into being. Another interpretation (of Prov. 30:24), “But they are the wisest of the wise”: And who gave us the interpretation that these four species are ethrog, lulav, myrtle, and willow? The rabbinic sages (hakhamim), “but they are the wisest (hakhamim) of the wise.”

"And it was on the day that Moses had finished" (Numbers 7:1). So did Rabbi Tanchuma bar Abba open [his discourse from] (Proverbs 30:4), "Who has ascended heaven and come down": That is the Holy One, blessed be He, as it is stated (Psalms 47:6), "God rises in acclamation." [This is] as is done with a king of flesh and blood when he passes from place to place. What do they do? They bring torches and beacons and blow in front of him with trumpets and shofars. So did they do in front of the Holy One, blessed be He, as it is stated (Psalms 98:6), "With trumpets and the sound of the shofar, sound off in front of the King Lord." "And came down," [when] He came down upon Mount Sinai, as it is stated (Exodus 19:20), "And the Lord came down upon Mount Sinai." "Who has gathered up the wind (ruach) in the hollow of his hand" (Psalms 30:4, cont.). That is the Holy One, blessed be He, as it is stated (Job 12:10), "In His hand is every living soul, and the breath (ruach) of all mankind." "Who has wrapped the waters in His garment?" That is the Holy One, blessed be He, as it is stated (Job 26:8), "He wrapped up the waters in His clouds." "Who has made rise all the extremities of the earth?" That is the Holy One, blessed be He, since He revives the dead, as it is stated (Isaiah 26:19), "Let your dead live, My corpses shall rise."And it is also written (I Samuel 2:6), "The Lord kills and gives life." "What is His name?" The Lord, as it is stated (Isaiah 42:8), "I am the Lord, that is My name." "And what is His son’s name?" Israel, as it is stated (Exodus 4:22), "So does the Lord say, 'Israel is My firstborn son.'"

Rabbi 'Aḳiba said: They cast off the Kingdom of Heaven from themselves, and appointed Nimrod king over themselves; a slave son of a slave. Are not all the sons of Ham slaves? And woe to the land when a slave rules, as it is said, "For a servant, when he is king" (Prov. 30:22).

Rabbi Ẓe'era said: The men of Sodom were the wealthy men of prosperity, on account of the good and fruitful land whereon they dwelt. For every need which the world requires, they obtained therefrom. They procured gold therefrom, as it is said, "And it had dust of gold" (Job 28:6). What is the meaning (of the text), "And it had dust of gold"? At the hour when one of them wished to buy a vegetable, he would say to his servant, Go and purchase for me (for the value of) an assar. He went and bought (it), and found beneath it heaps of gold; thus it is written, "And it had dust of gold" (ibid.). They obtained silver therefrom, as it is said, "Surely there is a mine for silver" (Job 28:1). They procured precious stones and pearls thence, as it is said, || "The stones thereof are the place of sapphires" (Job 28:6). They obtained bread therefrom, as it is said, "As for the earth, out of it cometh bread" (Job 28:5). But they did not trust in the shadow of their Creator, but (they trusted) in the multitude of their wealth, for wealth thrusts aside its owners from the fear of Heaven, as it is said, "They that trust in their wealth" (Ps. 49:6).

(Lev. 23:40:) AND YOU SHALL TAKE FOR YOURSELVES. After all the wisdom which is ascribed to Solomon (in I Kings 5:10–11 [4:31–32]): [AND SOLOMON'S WISDOM WAS GREATER < THAN THE WISDOM OF ALL THE CHILDREN OF THE EAST >…. ] FOR HE WAS THE WISEST OF ALL PEOPLE; he forsook all these things (i.e., astrology, ornithomancy, and the other elements of eastern wisdom)¹⁰⁵See PRK 4:3; PR 14:9. and sat wondering about these four species.¹⁰⁶Tanh., Lev. 8:20; Lev. R. 30:15. This text is related (to Prov. 30:18): THREE THINGS ARE TOO DIFFICULT FOR ME, [< i.e., > Paschal lamb, unleavened bread, and bitter herbs; AND FOUR I DO NOT UNDERSTAND.] These are the four species which are in the lulav, which {he was unable} [he sought] to understand. Now (in Lev. 23:40) if you say that the BEAUTIFUL TREE FRUIT is an ethrog, all trees bear fruit. (Ibid., cont.:) BRANCHES OF PALM TREES. One needs to take two branches [and offer praise with them], but one only takes the heart of the palm, i.e., the lulav. (Ibid., cont.:) BOUGHS OF DENSE TREES. Who says to you that it is the myrtle, since it is written in another place (i.e., in Neh. 8:15): GO OUT TO THE MOUNTAIN AND BRING LEAFY BRANCHES OF OLIVE TREES, [LEAFY BRANCHES OF OIL-GIVING TREES, LEAFY BRANCHES OF MYRTLE, LEAFY BRANCHES OF PALMS, AND LEAFY BRANCHES OF DENSE TREES]? (Lev. 23:40, cont.:) AND WILLOWS OF THE BROOK; < yet > all the trees grow in the water. (Prov. 30:18:) AND FOUR I DO NOT UNDERSTAND. It also says in another place (i.e., in Prov. 30:29): THREE THINGS HAVE A STATELY STRIDE, AND FOUR HAVE A STATELY WALK. These are the four species which are in the lulav, for each and every person from Israel goes running to buy one of them for himself in order to give praise to the Lord. < Doing so > is acceptable to him and makes atonement to him for all one's sins. A STATELY WALK: The one who sees these same four species, rejoices over them, and they loom large before the Holy One.¹⁰⁷Cf. the parallel in Lev. R. 30:15, which expands the final clause with the following: “And although they seem small in human eyes, they loom large before the Holy One.” (Prov. 30:24:) FOUR THINGS ARE TINY ON EARTH. They are these four species. (Ibid., cont.:) BUT THEY ARE THE WISEST OF THE WISE, [because¹⁰⁸The section marked by Buber’s outer brackets extends to the end of the next paragraph. they deal wisely, when they plead merit {and wisdom} [and love] before the one who spoke, and the world came into being.

(Lev. 23:40:) AND YOU SHALL TAKE FOR YOURSELVES. After all the wisdom which is ascribed to Solomon (in I Kings 5:10–11 [4:31–32]): [AND SOLOMON'S WISDOM WAS GREATER < THAN THE WISDOM OF ALL THE CHILDREN OF THE EAST >…. ] FOR HE WAS THE WISEST OF ALL PEOPLE; he forsook all these things (i.e., astrology, ornithomancy, and the other elements of eastern wisdom)¹⁰⁵See PRK 4:3; PR 14:9. and sat wondering about these four species.¹⁰⁶Tanh., Lev. 8:20; Lev. R. 30:15. This text is related (to Prov. 30:18): THREE THINGS ARE TOO DIFFICULT FOR ME, [< i.e., > Paschal lamb, unleavened bread, and bitter herbs; AND FOUR I DO NOT UNDERSTAND.] These are the four species which are in the lulav, which {he was unable} [he sought] to understand. Now (in Lev. 23:40) if you say that the BEAUTIFUL TREE FRUIT is an ethrog, all trees bear fruit. (Ibid., cont.:) BRANCHES OF PALM TREES. One needs to take two branches [and offer praise with them], but one only takes the heart of the palm, i.e., the lulav. (Ibid., cont.:) BOUGHS OF DENSE TREES. Who says to you that it is the myrtle, since it is written in another place (i.e., in Neh. 8:15): GO OUT TO THE MOUNTAIN AND BRING LEAFY BRANCHES OF OLIVE TREES, [LEAFY BRANCHES OF OIL-GIVING TREES, LEAFY BRANCHES OF MYRTLE, LEAFY BRANCHES OF PALMS, AND LEAFY BRANCHES OF DENSE TREES]? (Lev. 23:40, cont.:) AND WILLOWS OF THE BROOK; < yet > all the trees grow in the water. (Prov. 30:18:) AND FOUR I DO NOT UNDERSTAND. It also says in another place (i.e., in Prov. 30:29): THREE THINGS HAVE A STATELY STRIDE, AND FOUR HAVE A STATELY WALK. These are the four species which are in the lulav, for each and every person from Israel goes running to buy one of them for himself in order to give praise to the Lord. < Doing so > is acceptable to him and makes atonement to him for all one's sins. A STATELY WALK: The one who sees these same four species, rejoices over them, and they loom large before the Holy One.¹⁰⁷Cf. the parallel in Lev. R. 30:15, which expands the final clause with the following: “And although they seem small in human eyes, they loom large before the Holy One.” (Prov. 30:24:) FOUR THINGS ARE TINY ON EARTH. They are these four species. (Ibid., cont.:) BUT THEY ARE THE WISEST OF THE WISE, [because¹⁰⁸The section marked by Buber’s outer brackets extends to the end of the next paragraph. they deal wisely, when they plead merit {and wisdom} [and love] before the one who spoke, and the world came into being.

(Lev. 23:40:) AND YOU SHALL TAKE FOR YOURSELVES. After all the wisdom which is ascribed to Solomon (in I Kings 5:10–11 [4:31–32]): [AND SOLOMON'S WISDOM WAS GREATER < THAN THE WISDOM OF ALL THE CHILDREN OF THE EAST >…. ] FOR HE WAS THE WISEST OF ALL PEOPLE; he forsook all these things (i.e., astrology, ornithomancy, and the other elements of eastern wisdom)¹⁰⁵See PRK 4:3; PR 14:9. and sat wondering about these four species.¹⁰⁶Tanh., Lev. 8:20; Lev. R. 30:15. This text is related (to Prov. 30:18): THREE THINGS ARE TOO DIFFICULT FOR ME, [< i.e., > Paschal lamb, unleavened bread, and bitter herbs; AND FOUR I DO NOT UNDERSTAND.] These are the four species which are in the lulav, which {he was unable} [he sought] to understand. Now (in Lev. 23:40) if you say that the BEAUTIFUL TREE FRUIT is an ethrog, all trees bear fruit. (Ibid., cont.:) BRANCHES OF PALM TREES. One needs to take two branches [and offer praise with them], but one only takes the heart of the palm, i.e., the lulav. (Ibid., cont.:) BOUGHS OF DENSE TREES. Who says to you that it is the myrtle, since it is written in another place (i.e., in Neh. 8:15): GO OUT TO THE MOUNTAIN AND BRING LEAFY BRANCHES OF OLIVE TREES, [LEAFY BRANCHES OF OIL-GIVING TREES, LEAFY BRANCHES OF MYRTLE, LEAFY BRANCHES OF PALMS, AND LEAFY BRANCHES OF DENSE TREES]? (Lev. 23:40, cont.:) AND WILLOWS OF THE BROOK; < yet > all the trees grow in the water. (Prov. 30:18:) AND FOUR I DO NOT UNDERSTAND. It also says in another place (i.e., in Prov. 30:29): THREE THINGS HAVE A STATELY STRIDE, AND FOUR HAVE A STATELY WALK. These are the four species which are in the lulav, for each and every person from Israel goes running to buy one of them for himself in order to give praise to the Lord. < Doing so > is acceptable to him and makes atonement to him for all one's sins. A STATELY WALK: The one who sees these same four species, rejoices over them, and they loom large before the Holy One.¹⁰⁷Cf. the parallel in Lev. R. 30:15, which expands the final clause with the following: “And although they seem small in human eyes, they loom large before the Holy One.” (Prov. 30:24:) FOUR THINGS ARE TINY ON EARTH. They are these four species. (Ibid., cont.:) BUT THEY ARE THE WISEST OF THE WISE, [because¹⁰⁸The section marked by Buber’s outer brackets extends to the end of the next paragraph. they deal wisely, when they plead merit {and wisdom} [and love] before the one who spoke, and the world came into being.

Another interpretation (of Prov. 30:24): FOUR THINGS ARE TINY ON EARTH, i.e., four species which seem small but are large in their power. And who gave us the interpretation that these four species are ethrog, lulav, myrtle, and willow? {Our masters have spoken.} [Rabbinic sages (hakhamim), of whom it is written (ibid., cont.:) BUT THEY ARE THE WISEST (hakhamim) OF THE WISE.]

"Four are among the tiniest on earth, and yet they are the wisest of the wise" (Proverbs 30:24) these relate to the various empires and monarchs. "Ants are a folk without power, and yet they prepare food for themselves in summer" (Proverbs 30:25). This refers to the Empire of Babylon. As it is written "Behold the land of Chaldea. This is the people that has ceased to be. Assyria founded it to station ships" (Isaiah 23:13). "The badger is a folk without strength, and yet it makes its home in the rock" (Proverbs 30:26). This refers to the Persian-Median Empire. And what is the meaning of "and yet it makes its home in the rock?" This refers to Ahasuerus and Cyrus who sought to rebuild the Holy Temple in Jerusalem. "The locusts have no king, and yet they all march forth in formation" (Proverbs 30:27). This refers to Alexander the Macedonian, for he overtook the entire world as locusts fly through the air. "You can catch the lizard in your hand, and yet it is found in royal palaces" (Proverbs 30:28). This refers to Edom (i.e., the Roman Empire), for of all the small creatures, none are despised like it. And so it is written "And I hated Esau" (Malachi 1:3). And what is the meaning of "and yet it is found in royal palaces?" This also refers to Edom (i.e., Roman Empire), for they destroyed the Holy Temple. "You can catch the lizard in your hand" Said Rabbi Jeremiah, this is Edom the wicked nation, for everything established there in Israel is now destroyed and forgotten.

"Four are among the tiniest on earth, and yet they are the wisest of the wise" (Proverbs 30:24) these relate to the various empires and monarchs. "Ants are a folk without power, and yet they prepare food for themselves in summer" (Proverbs 30:25). This refers to the Empire of Babylon. As it is written "Behold the land of Chaldea. This is the people that has ceased to be. Assyria founded it to station ships" (Isaiah 23:13). "The badger is a folk without strength, and yet it makes its home in the rock" (Proverbs 30:26). This refers to the Persian-Median Empire. And what is the meaning of "and yet it makes its home in the rock?" This refers to Ahasuerus and Cyrus who sought to rebuild the Holy Temple in Jerusalem. "The locusts have no king, and yet they all march forth in formation" (Proverbs 30:27). This refers to Alexander the Macedonian, for he overtook the entire world as locusts fly through the air. "You can catch the lizard in your hand, and yet it is found in royal palaces" (Proverbs 30:28). This refers to Edom (i.e., the Roman Empire), for of all the small creatures, none are despised like it. And so it is written "And I hated Esau" (Malachi 1:3). And what is the meaning of "and yet it is found in royal palaces?" This also refers to Edom (i.e., Roman Empire), for they destroyed the Holy Temple. "You can catch the lizard in your hand" Said Rabbi Jeremiah, this is Edom the wicked nation, for everything established there in Israel is now destroyed and forgotten.

"Four are among the tiniest on earth, and yet they are the wisest of the wise" (Proverbs 30:24) these relate to the various empires and monarchs. "Ants are a folk without power, and yet they prepare food for themselves in summer" (Proverbs 30:25). This refers to the Empire of Babylon. As it is written "Behold the land of Chaldea. This is the people that has ceased to be. Assyria founded it to station ships" (Isaiah 23:13). "The badger is a folk without strength, and yet it makes its home in the rock" (Proverbs 30:26). This refers to the Persian-Median Empire. And what is the meaning of "and yet it makes its home in the rock?" This refers to Ahasuerus and Cyrus who sought to rebuild the Holy Temple in Jerusalem. "The locusts have no king, and yet they all march forth in formation" (Proverbs 30:27). This refers to Alexander the Macedonian, for he overtook the entire world as locusts fly through the air. "You can catch the lizard in your hand, and yet it is found in royal palaces" (Proverbs 30:28). This refers to Edom (i.e., the Roman Empire), for of all the small creatures, none are despised like it. And so it is written "And I hated Esau" (Malachi 1:3). And what is the meaning of "and yet it is found in royal palaces?" This also refers to Edom (i.e., Roman Empire), for they destroyed the Holy Temple. "You can catch the lizard in your hand" Said Rabbi Jeremiah, this is Edom the wicked nation, for everything established there in Israel is now destroyed and forgotten.

"Four are among the tiniest on earth, and yet they are the wisest of the wise" (Proverbs 30:24) these relate to the various empires and monarchs. "Ants are a folk without power, and yet they prepare food for themselves in summer" (Proverbs 30:25). This refers to the Empire of Babylon. As it is written "Behold the land of Chaldea. This is the people that has ceased to be. Assyria founded it to station ships" (Isaiah 23:13). "The badger is a folk without strength, and yet it makes its home in the rock" (Proverbs 30:26). This refers to the Persian-Median Empire. And what is the meaning of "and yet it makes its home in the rock?" This refers to Ahasuerus and Cyrus who sought to rebuild the Holy Temple in Jerusalem. "The locusts have no king, and yet they all march forth in formation" (Proverbs 30:27). This refers to Alexander the Macedonian, for he overtook the entire world as locusts fly through the air. "You can catch the lizard in your hand, and yet it is found in royal palaces" (Proverbs 30:28). This refers to Edom (i.e., the Roman Empire), for of all the small creatures, none are despised like it. And so it is written "And I hated Esau" (Malachi 1:3). And what is the meaning of "and yet it is found in royal palaces?" This also refers to Edom (i.e., Roman Empire), for they destroyed the Holy Temple. "You can catch the lizard in your hand" Said Rabbi Jeremiah, this is Edom the wicked nation, for everything established there in Israel is now destroyed and forgotten.

"Four are among the tiniest on earth, and yet they are the wisest of the wise" (Proverbs 30:24) these relate to the various empires and monarchs. "Ants are a folk without power, and yet they prepare food for themselves in summer" (Proverbs 30:25). This refers to the Empire of Babylon. As it is written "Behold the land of Chaldea. This is the people that has ceased to be. Assyria founded it to station ships" (Isaiah 23:13). "The badger is a folk without strength, and yet it makes its home in the rock" (Proverbs 30:26). This refers to the Persian-Median Empire. And what is the meaning of "and yet it makes its home in the rock?" This refers to Ahasuerus and Cyrus who sought to rebuild the Holy Temple in Jerusalem. "The locusts have no king, and yet they all march forth in formation" (Proverbs 30:27). This refers to Alexander the Macedonian, for he overtook the entire world as locusts fly through the air. "You can catch the lizard in your hand, and yet it is found in royal palaces" (Proverbs 30:28). This refers to Edom (i.e., the Roman Empire), for of all the small creatures, none are despised like it. And so it is written "And I hated Esau" (Malachi 1:3). And what is the meaning of "and yet it is found in royal palaces?" This also refers to Edom (i.e., Roman Empire), for they destroyed the Holy Temple. "You can catch the lizard in your hand" Said Rabbi Jeremiah, this is Edom the wicked nation, for everything established there in Israel is now destroyed and forgotten.

Another explanation: "And you shall take for yourselves on the first day" - in spite of all of that wisdom that is written about Shlomo (II Chronicles 2:1), "wisdom and knowledge are granted to you;" (I Kings 5:10-11) "And the wisdom of Shlomo grew... And Shlomo was wiser than all men," these four species were perplexing to him, as it is stated (Proverbs 30:18), "Three are there that are wondrous beyond me" - these three are the Pesach sacrifice, matsa and marror (bitter herbs) - "and four which I did not know" - these four are the four species of the lulav, that he sought to understand: "The fruit of a beautiful tree" - who will tell me that it is a citron (etrog)? All of the trees make beautiful fruit (and are hence called beautiful trees). "The branches of a date palm" - the Torah said, "take two palm branches (as 'branches' is in the plural) to praise with" and he only takes a [singular] lulav, which is the heart of the date palm. "And a branch of a braided tree (a myrtle)" - who will tell me that it is a myrtle? Behold, in another place it says (Nechemiah 8:15), "Go out to the mountain and bring olive branches, etc" (the verse continues to list several species and mentions myrtles alongside branches of a braided tree, seemingly indicating that they are two different species). "And brook willows" - all trees grow in the water! [Hence,] "and four which I did not know." He came back and mentioned them a different time, as it is stated (Proverbs 30:29), "There are three that are good, etc." - these are the four species, that each and every one in Israel goes and runs and takes from them for himself, to praise the Holy One, blessed be He. And [the four species] appear small in the eyes of man but they are great in front of the Holy One, blessed be He. And who explained to Israel that they were these four species, which are the citron, the palm branch, the myrtle, the willow? The Sages; as it is stated (Ibid., verse 24), "they are very wise sages."

Another explanation: "And you shall take for yourselves on the first day" - in spite of all of that wisdom that is written about Shlomo (II Chronicles 2:1), "wisdom and knowledge are granted to you;" (I Kings 5:10-11) "And the wisdom of Shlomo grew... And Shlomo was wiser than all men," these four species were perplexing to him, as it is stated (Proverbs 30:18), "Three are there that are wondrous beyond me" - these three are the Pesach sacrifice, matsa and marror (bitter herbs) - "and four which I did not know" - these four are the four species of the lulav, that he sought to understand: "The fruit of a beautiful tree" - who will tell me that it is a citron (etrog)? All of the trees make beautiful fruit (and are hence called beautiful trees). "The branches of a date palm" - the Torah said, "take two palm branches (as 'branches' is in the plural) to praise with" and he only takes a [singular] lulav, which is the heart of the date palm. "And a branch of a braided tree (a myrtle)" - who will tell me that it is a myrtle? Behold, in another place it says (Nechemiah 8:15), "Go out to the mountain and bring olive branches, etc" (the verse continues to list several species and mentions myrtles alongside branches of a braided tree, seemingly indicating that they are two different species). "And brook willows" - all trees grow in the water! [Hence,] "and four which I did not know." He came back and mentioned them a different time, as it is stated (Proverbs 30:29), "There are three that are good, etc." - these are the four species, that each and every one in Israel goes and runs and takes from them for himself, to praise the Holy One, blessed be He. And [the four species] appear small in the eyes of man but they are great in front of the Holy One, blessed be He. And who explained to Israel that they were these four species, which are the citron, the palm branch, the myrtle, the willow? The Sages; as it is stated (Ibid., verse 24), "they are very wise sages."

Another explanation: "And you shall take for yourselves on the first day" - in spite of all of that wisdom that is written about Shlomo (II Chronicles 2:1), "wisdom and knowledge are granted to you;" (I Kings 5:10-11) "And the wisdom of Shlomo grew... And Shlomo was wiser than all men," these four species were perplexing to him, as it is stated (Proverbs 30:18), "Three are there that are wondrous beyond me" - these three are the Pesach sacrifice, matsa and marror (bitter herbs) - "and four which I did not know" - these four are the four species of the lulav, that he sought to understand: "The fruit of a beautiful tree" - who will tell me that it is a citron (etrog)? All of the trees make beautiful fruit (and are hence called beautiful trees). "The branches of a date palm" - the Torah said, "take two palm branches (as 'branches' is in the plural) to praise with" and he only takes a [singular] lulav, which is the heart of the date palm. "And a branch of a braided tree (a myrtle)" - who will tell me that it is a myrtle? Behold, in another place it says (Nechemiah 8:15), "Go out to the mountain and bring olive branches, etc" (the verse continues to list several species and mentions myrtles alongside branches of a braided tree, seemingly indicating that they are two different species). "And brook willows" - all trees grow in the water! [Hence,] "and four which I did not know." He came back and mentioned them a different time, as it is stated (Proverbs 30:29), "There are three that are good, etc." - these are the four species, that each and every one in Israel goes and runs and takes from them for himself, to praise the Holy One, blessed be He. And [the four species] appear small in the eyes of man but they are great in front of the Holy One, blessed be He. And who explained to Israel that they were these four species, which are the citron, the palm branch, the myrtle, the willow? The Sages; as it is stated (Ibid., verse 24), "they are very wise sages."

"agur": "gathered together," as in (Proverbs 30:1) "the words of "agur bin yakeh" (Solomon) the gatherer of wisdom." And (Psalms 55:16) "Let Him incite death against them; let them go down alive into Sheol. For evils are stored up ('b'meguram') in their midst."