Provérbios 25:16 Midrash: Ein Yaakov (Glick Edition), Shir HaShirim Rabbah & Midrash Tehillim

Our Rabbis were taught: Four men entered the [heavenly] garden and they were: Ben Azai, Ben Zonia, Acher and R. Akiba. — While going R. Akiba warned his associates saying: "When you arrive at the stone of pure marble be careful not to say "water, water,' because it is written (Ps. 101, 7) He that speaketh falsehood shall not be established before Mine eyes." Our Rabbis were taught: Four men entered the [heavenly] garden and they were: Ben Azzai, Ben Zoma, Acher and R. Akiba. Ben Azzai gazed [at the Shechina) and died; concerning him the following passage may be applied (Ps. 116, 15) Grievous in the eyes of the Lord is the death of His pious one. Ben Zoma gazed and went mad; to him the following passage may be applied (Prov. 25, 16) Hast thou found honey? Eat so much as is sufficient for thee, lest thou consume too much of it, and have to vomit it forth. Acher cut the plants (i.e., made bad use of his learning). R. Akiba entered in peace, and departed in peace.

“The king has brought me to his chambers.” It is taught there: Four entered the orchard;¹⁷⁰This means that they contemplated the mysteries of God, including Creation and the Divine Chariot. ben Azai, ben Zoma, Elisha ben Avuya, and Rabbi Akiva. Ben Azai glimpsed and was harmed; in his regard it is stated: “You found honey, eat as much as is sufficient for you [lest you be sated with it and vomit it]” (Proverbs 25:16).¹⁷¹Ben Azai took in more than he could absorb. Ben Zoma glimpsed and died. In his regard it is stated: “Weighty in the eyes of the Lord is the death of His devoted ones” (Psalms 116:15). Elisha ben Avuya cut the shoots.¹⁷²He treated parts of the divinity as independent entities, which is heretical. How did he cut the shoots? When he would enter synagogues and study halls and see children who were successful in their studies, he would say something to them and they would be silenced. In his regard it is stated: “Do not allow your mouth to cause your flesh to sin” (Ecclesiastes 5:5). Rabbi Akiva entered in peace and emerged in peace. He said: ‘It is not because I am greater than my colleagues; rather, this is what the Sages taught in the Mishna (Eduyot 5:7): Your actions will draw you near and your actions will distance you.’ In his regard it is written: “The king has brought me to his chambers.”

"I have loved your Torah," as Solomon said (Proverbs 5:19), "A loving deer, a graceful doe: let her breasts satisfy you at all times; be exhilarated always with her love." The loving deer and graceful doe refer to the Torah, which everyone loves. The Lord said to Israel (Isaiah 1:4), "Why will you be stricken anymore? You will revolt more and more: the whole head is sick, and the whole heart faints." Likewise, it says (Ecclesiastes 9:9), "Enjoy life with the woman whom you love all the days of your fleeting life which He has given you under the sun; for this is your reward in life and in your toil in which you have labored under the sun." Therefore, David said, "I have loved," as it says (Psalm 119:97), "O how I love Your Torah! It is my meditation all the day." Whoever loves the Torah loves nothing but life, as it says (Proverbs 8:35), "For whoever finds me finds life and obtains favor from the Lord." David also said, "I have loved," as it says (Deuteronomy 6:5), "And you shall love the Lord your God with all your heart and with all your soul and with all your might." And it is written (Deuteronomy 6:6), "And these words, which I command you this day, shall be upon your heart." Therefore, it is said, "I have loved your Torah," etc. "I go to bathe, and it is with me; I sleep, and it is with me." Just as I was commanded (Deuteronomy 17:19), "And it shall be with him, and he shall read it all the days of his life," so it is with me. As it is written (Proverbs 6:22), "When you walk, it shall lead you; when you lie down, it shall keep you; and when you wake up, it shall talk with you." I did not make it a primary focus, for I did not make it a burden, but rather songs. And so it says (Psalm 119:54), "Your statutes have been my songs in the house of my pilgrimage." And not just songs, but also conversation, as it says (Psalm 119:97), "Your commandment makes me wiser than my enemies, for it is ever with me." It stood by me against my enemies, as it says (Psalm 119:98), "From all my teachers I gained understanding, for Your testimonies are my meditation." It stood by Joseph in Pharaoh's house, as he said to his servants (Genesis 41:38), "Can we find such a one as this, a man in whom is the spirit of God?" And it stood by Daniel in the court of Nebuchadnezzar. And so Moses says (Deuteronomy 4:6), "Keep and do them [the commandments] and so on." Therefore it is said, "From my enemies You have made me wise through Your commandments, for they are always with me" (Psalms 119:98). What do I care that I have not dealt with other books except for this [Torah]? Similarly, Solomon says (Ecclesiastes 12:12), "Of making many books there is no end," and he also says (Proverbs 25:16), "Have you found honey? Eat only what you need, that you not have it in excess and vomit it." The Torah is compared to a jar full of honey, and if one puts a quarter of it with water, a quarter of honey will come out of it. So too, if other matters enter your heart, words of Torah will emerge from it. Therefore it is said, "For they are always with me, from all my teachers I have gained understanding." What does it mean, "from all my teachers"? A person needs friends and disciples in Torah, so if he forgets something, he can ask his friends and they will remind him. Similarly, it says (Ecclesiastes 4:9), "Two are better than one, for they have good reward for their toil," and (Ecclesiastes 4:11), "Also, if two lie down together, they will be warm; but how can one be warm alone?" (Ecclesiastes 4:10), "For if they fall, the one will lift up his fellow." Therefore it is said, "From all my teachers I have gained understanding." And who caused me to have discussions with the elders? As it is said (Job 12:12), "With the aged is wisdom, and in length of days understanding." What does it mean, "With the aged is wisdom"? You honored the elders, and did not take them out of Egypt until You said (Exodus 3:16), "Go and gather the elders of Israel," and You did not give the Torah until You said (Exodus 19:7), "And Moses called for the elders of the people, and set before them all these words which the LORD commanded him." And it says (Leviticus 19:32), "You shall rise before the gray-headed, and honor the face of the old man, and fear your God: I am the LORD." From the honor that you have given to the elders, I will keep Your precepts. Therefore it is said, "With the aged is wisdom." God said to him, "Until now you have not seen anything; yet you will see, as it is said (Isaiah 24:23), 'For the LORD of hosts will reign in Mount Zion and in Jerusalem, and before His elders shall be glory.'"