Midrasz do Przysłów 6:32

Our Rabbis were taught: Adam was created on the eve of Sabbath, and why? In order that the Minim shall not say that he (Adam) was a partner to the Lord, in the creation of the world. Another explanation is, if he becomes overbearing, it may be said to him: "The mosquito has been created before thee." Still another explanation is that he should enter immediately [after being created] into a meritorious act [the Sabbath]. According to others that he shall partake of the Sabbath meal immediately. This may be likened unto a frail king who built a palace. After he finished it, he prepared a banquet and then he invited the guests, as it is said (Prov. 9, 1-4) Wisdom hath built her house; she hath hewn out her seven pillars. She hath killed her cattle; she hath mingled her wine; she hath set in order her table. She hath sent forth her maidens; she invited [her guests] upon the top of the highest places of the town. Wisdom hath built her house. This refers to the nature of the Holy One, praised be He! who has created the whole world with wisdom. Seven pillars, refers to the seven days of the creation. Killed her cattle, etc., refers to the seas, the rivers, and all what was necessary for the world. She hath set in order her table, refers to the trees and grass. She sent forth her maidens, refers to Adam and Eve. Upon the top of the highest places: Rabba b. b. Chana propounded a contradiction: It is written On the top of the height, and it is also written (Ib. 14) On the chair in the high places, i.e., first they were placed on the top, and thereafter on a chair, (Ib. 9, 16) Who is thoughtless, let him turn in hither, and as for him who lacks understanding. The Holy One, praised be He! said: "Who made a fool of Adam the First? The woman who told him, etc., as it is written (Ib. 6, 32) Who so committed adultery with a woman lacketh sense." R. Maier used to say: "The dust of which Adam was made was collected from all parts of the world, as it is said (Ps. 139, 16) My undeveloped substance did thy eyes see; and it is written, (Zech. 4, 10) They are the eyes of the Lord, that run to and fro through the whole earth."

(Numb. 5:12:) “If anyone has his wife go astray (tisteh).” Our masters have taught, “The adulterers do not commit adultery, until a spirit of madness (shetut)³¹In the unpointed Hebrew text, shetut and tisteh appear to have the same root. enters them. Thus it is stated (ibid.), ‘If anyone has his wife go astray.’” [Here] we have learned about the woman. Where is it shown about the man? Where it is stated (in Prov. 6:32), “The one who commits adultery with a woman is has no sense (literally, is lacking heart).”³²Cf. Numb. 9:6. Another interpretation (of Numb. 5:12), “If anyone has his wife go astray.” This text is related (to Jer. 23:24), “If someone hides in secret places, [shall I not see him?]” See, is it not already written (Psalms 16:3), “The eyes of the Lord are everywhere, observing the bad and the good.”³³Numb. R. 9:9. And so too is it written (in Zech. 4:10; cf. II Chron. 16:9), “the eyes of the Lord; they roam around all the earth.” [So] what do we learn to say (in Jer. 23:24), “Shall I not see Him (ar'ennu)?” [Interpret these words³⁴In the Hebrew text this question and the one which follows each consists of the one word, ar’ennu. as follows:] Shall I not show him (ar'ennu) to the people and publish his works? (Jer. 23:24, cont.), “’Do I not fill the heavens and the earth,’ says the Lord.” I fill the realms above and the realms below, as stated (Is. 66:1), “The heavens are My throne and the earth is My footstool.” Another interpretation of (Jer. 23:24), “[If someone hides in secret places], shall I not see him? It is comparable to an architect³⁵Gk.: architekton; cf. Lat.: architectus. The parable appears in Numb. R. 9:1; Gen. R. 24:1. [who] went out as a katarikos (tax official) over a certain province. The inhabitants of the province began hiding their silver and gold within the very caves [that he had built]. The architect said to them, ‘I built the province, and I made the hidden treasuries. Will you hide [anything] from me?” Similarly, the Holy One, blessed be He, has said to adulterers, “Will you hide yourselves from me?” [It is as in (Jer. 23:24),] “If someone hides in secret places, I have created you and made your every cavity (mehilim mehilim).” [It is so stated (in Deut. 32:18),] “but you forgot the God who generated you (meholelekha).” Nothing will be useful to you, wherever you hide yourselves, because (according to Jer. 17:10:) “I the Lord search the heart, probe the kidneys, to render to each according to his ways, according to the fruit of his deeds.” I am the one who brings (rt.: qrb) you to judgment, as stated (in Mal. 3:5), “Then I will draw near (rt.: qrb) unto you in judgment; and I will be a swift witness against sorcerers, against adulterers […].” Therefore, you shall not go astray after the evil drive, so that none of you have his wife go astray, according to what is stated (in Numb. 5:12), “If anyone has his wife go astray.” Another interpretation (of Numb. 5:12), “If anyone (literally, if a man a man) [has his wife go astray].” [These words are] to teach you that she is going astray and being false with two, with the “Man of war” (as in Exod 15:3) above and with her man (husband) below.³⁶Numb. R. 9:2. The Holy One, blessed be He, says to her, “You lie to your husband, can you perhaps lie to Me? A parable: To what is the matter comparable?³⁷Numb. R. 9:9. To someone who was imprisoned within two houses, one inside the other. Now two guards were there, one on the inside and one on the outside. [The prisoner] opened [the door of] the inner [house] and left, and the guard did not notice him. When he came to leave the outer one, [the guard] did notice him. He seized him and said to him, “At that [guard] on the inside you laughed, but at me you cannot laugh.” Similarly the Holy One, blessed be He, has said to the adulterous woman, “At your husband you laugh, but at me you cannot laugh. Rather I sit and laugh at My creatures.” It is so stated (in Ps. 2:4), “The One sitting in the heavens shall laugh […].

(Numb. 5:12:) IF ANYONE HAS HIS WIFE GO ASTRAY (tisteh). Our masters have taught: The adulterers do not commit adultery, until a spirit of madness (shetut)³⁶In the unpointed Hebrew text, shetut and tisteh appear to have the same root. enters them.³⁷Tanh., Numb. 2:5. Thus it is stated (ibid.): IF ANYONE HAS HIS WIFE GO ASTRAY. <Here> we have learned about the woman. Where is shown about the man? Where it is stated (in Prov. 6:32): THE ONE WHO COMMITS ADULTERY WITH A WOMAN IS HAS NO SENSE (literally: IS LACKING HEART); <THE ONE WHO DOES SO DESTROYS HIS OWN LIFE>.³⁸Cf. Numb. 9:6.

And he who says that the Torah was not given by Heaven, etc. Our Rabbis were taught: Concerning the verse (Num. 15, 31) "Because the word of the Lord hath he despised and his commandment hath he broken. This refers to him who says that the Torah was not given by Heaven. According to others, the word of the Lord hath he despised, refers to an Epicurean. Still another explanation is that the word of the Lord hath he despised, refers to him who interprets the Torah in opposition to the adopted sense." His commandment hath he broken; this refers to circumcision, Hikareth Tikareth; i.e., Hikareth (shall be cut off), from this world. Tikaret, from the world to come. "Infer from this," said R. Elazar the Modite, "that he who profanes the sanctuary, who despises the festivals, he who breaks the covenant of Abraham, our father (circumcision), he who explains the Torah in opposition to the adopted sense, he who exposes his fellowman to shame in public, although he possesses wisdom and good deeds, will, nevertheless have no share in the world to come." We are taught in another Baraitha: "He hath despised the word of God, refers to him who says that the Torah was not given by Heaven, and even if he says that the entire Torah was given by Heaven, except this verse, which was not by the Holy One, praised be He! but by Moses himself, such a man is included in the verse that he hath despised. And furthermore even if he says that the whole Torah was given by Heaven except such and such an explanation, such an a fortiori conclusion, such an analogy of expression, such a man is considered, as if he hath despised the word of the Lord." We are taught in another Baraitha: R. Mair says: "To him who learned the Torah but does not teach it to others, the passage, for he hath despised, refers." R. Nathan says: "It refers to him who does not care for the Mishnah." R. Nehorai says: "It refers to him who is capable of studying the Torah, but does not." R. Ismael, however, says: "It refers to an idolater." How does he conclude this: As it was taught at the college of R. Ismael: "He hath despised the word of the lord." This refers to him who has despised the words which were said to Moses at Sinai (Ex. 20, 2) "I am the Lord, thy God, there shall not be any other god before thee." R. Joshua b. Karcha says: "He who learns the Torah and does not repeat it, is like unto one who sows but does not reap." R. Joshua says: "He who learned the Torah and causes to forget it, is likened unto a woman who bears children and buries them." R. Akiba said: "Chant every day, (Ib. b) chant every day." R. Isaac b. Abudimi said: "Where is the passage which gives a hint of this? It is said (Prov. 15, 26) The desire of the laborer laboreth for him; for his mouth imposeth it on him, i.e., he is laboring here and the Torah labors for him in another place." R. Elazar said: "Every man is created to labor," as it is said: (Job. 5, 7) "But man is born unto labor. From this, however, we do not know whether it means mental or physical labor; when the verse says (Pr. 16, 26) "For his mouth imposeth it on him, hence it refers to mental labor. But still I am not aware if it refers to labor of Torah or gossip? When the passage says: (Josh. 1, 8) "This book of the law shall not depart out of thy mouth, hence it refers to the labor of the Torah." And to this Raba referred when he said: "All human bodies are mail bags (carrying Heavenly decrees), happy are they who are found worthy to be receptacles of the Torah." (Pr. 6, 32) But whosoever committeth with a woman, lacketh sense," i.e., Resh Lakish said: "This refers to one who studies the Torah occasionally, as it is said (Ib. 22, 18) For it is a pleasant thing if thou keep them within thy bosom, if they be altogether firmly seated upon thy lips."

(Numb. 25:1:) “While Israel was staying at Shittim, [the people began to go whoring].” Let our master instruct us: By virtue of how many things was Israel redeemed from Egypt?⁸⁵Numb. R. 20:22. Thus have our masters taught: Israel was redeemed from Egypt by virtue of four things: (1) that they did not change their names, (2) that they did not change their language, (3) that they did not disclose their secrets,⁸⁶Gk. and Lat.: mysteria. and (4) that they were not unbridled in unchastity.⁸⁷Lev. R. 32:5; Cant. R. 4:12:1; PRK 11:6; M. Pss. 114:4; also Mekhilta de Rabbi Ishmael, Pisha 5; Exod. R. 1:28. They did not change their names. Thus Reuben and Simeon went down (to Egypt), and Reuben and Simeon (with no name change) came up (from Egypt). They did not change their language, as stated (in Gen. 45:12), “that it is my mouth (i.e., my language) which is speaking unto you.” Thus they were talking in the sacred tongue. They did not reveal their secrets, as stated (in Exod. 3:22), “But each woman shall borrow [objects of silver, objects of gold, and clothing] from her neighbor [and from the woman who sojourns in her house].” Now the command was entrusted to them for twelve months, but they never revealed it to the Egyptians. And they were not unbridled in unchastity, as stated (in Cant. 4:12), “A locked garden is my sister my bride,” these are the males; “a locked fountain, a sealed spring,” these are the virgins (the females). You yourself know that it is so, since there was [but] one exception and Scripture aired her case (in Lev. 24:10), “Now there went out the son of an Israelite woman….”⁸⁸If he were not a bastard, his father’s name would have been given. Now in all those forty years that they were in the desert, they never committed the sin of unchastity, until they came to Shittim. It is therefore stated (in Numb. 25:1), “While Israel was staying at Shittim, [the people began to go whoring].” At Shittim, because they had committed folly (shetut),⁸⁹The word can also mean “idolatry.” as stated (in Prov. 6:32), “One who commits adultery with a woman has no sense.”

“And Israel abode in Shittim…” (Bamidbar 25:1) This is the law. Israel was redeemed from Egypt in the merit of many things. Our Rabbis taught: Israel was redeemed from Egypt in the merit of four things. They did not change their names, they did not change their language, they did not reveal their secrets. Moshe said to them “…and every woman shall ask of her neighbor, and of her that live in her house, vessels of silver and vessels of gold…” (Shemot 3:22) They kept this command hidden between them for twelve months and not one of them revealed it to the Egyptians. They did not breakdown into forbidden sexual relationships, as it is written “A locked up garden is my sister, my bride…” this refers to the men, “…a locked up spring, a sealed fountain,” (Shir HaShirim 4:12) and this refers to the virgins. You should know this, because there was one who transgressed and the Torah publicized it “Now, the son of an Israelite woman and he was the son of an Egyptian man went out among the children of Israel…” (Vayikra 24:1) All the forty years in the wilderness they did not go astray until they came to Shittim. Therefore it says “And Israel abode in Shittim, and the people began to commit harlotry…” (Bamidbar 25:1) It was called Shittim because there they did foolishness (shtut), “He who commits adultery with a woman lacks understanding…” (Mishle 6:32) ‘the people began to commit harlotry’ There are springs which raise mighty people and there are those that raise weaklings, those that raise beautiful people and those that raise ugly ones, those that raise modest people and those that raise people steeped in licentiousness. The spring of Shittim was one of harlotry, and it watered Sodom. You find that they said “Where are the men who came in to you? Bring them out to us…” (Bereshit 19:5) Since that spring was accursed, in the future the Holy One will dry it out, as it says “…and a spring will issue from the house of the Lord and will water the valley of Shittim…” (Yoel 4:18) From the days of Avraham no one had broken out in harlotry. Once they arrived at Shittim and drank from its waters, they burst forth.

That they did not change their name. Thus Reuben and Simeon went down (to Egypt), and Reuben and Simeon (with no name change) came up (from Egypt).
And they did not change their language, as stated (in Gen. 45:12): THAT IT IS MY MOUTH (i.e., MY LANGUAGE) WHICH IS SPEAKING UNTO YOU. Thus they were talking in the sacred tongue.
That they did not reveal their secrets, when Moses said to them (in Exod. 3:22): BUT EACH WOMAN SHALL BORROW <OBJECTS OF SILVER, OBJECTS OF GOLD, AND CLOTHING> FROM HER NEIGHBOR <AND FROM THE WOMAN WHO SOJOURNS IN HER HOUSE>. Now the command was entrusted to them for twelve months, but they never revealed it to the Egyptians.
And they were not unbridled in unchastity, as stated (in Cant. 4:12): A LOCKED GARDEN IS MY SISTER, MY BRIDE, A LOCKED FOUNTAIN,¹⁰⁷Gal. The word can also mean “door” and the midrash may well have this meaning in mind. A SEALED SPRING. (ibid.:) A LOCKED GARDEN. These are the males. A LOCKED FOUNTAIN, A SEALED SPRING. These are the females. You yourself know that it is so, since there was <but> one exception and Scripture aired her case (in Lev. 24:10–11): NOW THERE WENT OUT THE SON OF AN ISRAELITE WOMAN, <WHOSE FATHER WAS AN EGYPTIAN > […. AND THE NAME OF HIS MOTHER WAS SHELOMITH BAT DIBRI OF THE TRIBE OF DAN.]¹⁰⁸If he were not a bastard, his father’s name would have been given. Now in all those forty years that they were in the desert, they never committed the sin of unchastity, until they came to Shittim. It is therefore stated (in Numb. 25:1): WHILE ISRAEL WAS STAYING AT SHITTIM, <THE PEOPLE BEGAN TO GO WHORING>. AT SHITTIM, because they had committed folly (shetut),¹⁰⁹The word can also mean “idolatry.” as stated (in Prov. 6:32): ONE WHO COMMITS ADULTERY WITH A WOMAN HAS NO SENSE.