Мидраш к Мишлей 4:2

(Deut. 11:26:) “See, I [am setting before you today a blessing and a curse]. This text is related (to Jer. 21:8), “And (to) [unto] this people you shall say, ‘Thus says the Lord, “See, I am setting before you the road of life and the road of death.”’” It is also written (in Ps. 78:1), “A maskil of Asaph. Give ear, O my people, to my Torah […].” And it is written (in Deut. 4:9-10), “Only take heed to yourself and watch [yourself closely, lest you forget the things that your eyes have seen and lest they depart from your heart all the days of your life; make them known to your children and to your children's children]: The day that you stood [before the Lord your God at Horeb]….” [This is] to tell you that [when] anyone despises the words of Torah, it is as though he were denying the Holy One, blessed be He,, because He only bestowed Torah so that Israel would be occupied with it day and night, as stated (in Josh. 1:8), “and you shall meditate on it (i.e., on the Torah) day and night.” And it is written (in Ps. 1:2), “But their delight is in the law (Torah) of the Lord, [and on his law (Torah) they meditate day and night].” And when anyone occupies himself with the Torah and fulfills it, [it is] as though he had received it from Sinai. It is therefore written (in Deut. 4:9), “make them known to your children […],” and adjacent to it (in Deut. 4:10), “The day that you stood before the Lord your God….” When Asaph came, he began to say (in Ps. 78:1) “Give ear, O my people, to my Torah.” So also did Solomon say (in Prov. 4:2), “For I gave you good instruction; [do not abandon my Torah].” Israel said to Asaph, “Is there another Torah, such that you say (in Ps. 78:1), ‘Give ear, O my people, to my Torah?’ We have already received it from Mount Sinai.” He said to them, “The sinners of Israel say that the Prophets and the Writings are not Torah, and they do not believe in them, as stated (in Dan. 9:10), “And we have not obeyed the voice of the Lord our God by walking in His Torah, which He set before us at the hand of His servants the prophets.” Ergo, the Prophets and the Writings are Torah. As so is it stated (in Ps. 78:1), “Give ear, O my people, to my Torah (in this case to a writing of Asaph).” Another interpretation (of Ps. 78:1), “Give ear, O my people, to my Torah.” This text is related (to Prov. 16:23), “The heart of a wise person, instructs his mouth […].” When Israel sins, they are withheld from anything good; and so you find that, when they committed the act (of the golden calf), everything good was withheld from them, as stated (in Exod. 32:19), “And it came to pass that as soon as he drew near unto the camp and saw the calf [and the dancing, Moses burned with anger; so he threw down the tablets from his hands and shattered them at the foot of the mountain].” Then when Moses sought mercy for them, the Holy One, blessed be He, said to him, “Moses, I created the world only for Torah, as stated (in Is. 51:16), “Moreover, I have put My words (i.e., the Torah) in your mouth …, [so that I may plant the heavens and lay the foundations of the earth].” But they have exchanged My glory for the image of a bull,¹Cf. Ps. 106:20. and you have broken the tablets; so how will the world continue without Torah? He said to Him, “What shall I do?” He said to him (in Deut. 10:1), “Carve out two tablets of stone like the first ones.” It is therefore said (in Prov. 16:23), “The heart of a wise person, instructs his mouth….” For that reason, when Asaph [was alive], he mentioned above (in Ps. 77:21), “You led Your people like a flock [by the hand of Moses and Aaron].”²It is Ps. 77:1 that designates this Psalm as a work of Asaph. Then after that it is written (in Ps. 78:1), “A maskil (a psalm of wisdom) of Asaph.”

(Exod. 25:1–2:) THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE CHILDREN OF ISRAEL, AND LET THEM TAKE (rt.: LQH) FOR ME A PRIESTLY SHARE…. This text is related (to Prov. 4:2): FOR I GAVE YOU GOOD INSTRUCTION…. INSTRUCTION (LQH) <denotes> my Torah.¹Tanh., Exod. 7:2. <It was> customary for two traders²Gk.: pragmateutai. This interpretation follows the reading from the parallel text in Tanh., Exod. 7:2. The spelling, PRGMTYN, in the Buber text suggests the Greek pragmata (“affairs,” “business”) and does not fit the context. to be in the <same> district. One took in (rt.: LQH) raw silk,³Gk.: metaxa. and the other took in finished silk.⁴Gk.: holoserikon. Cf. the parallel Tanh. text, which reads “pepper” (pilpelin) here. They stood side by side. One said to his companion: Do you want to make a change? He said: Yes. <So> they changed <roles> with each other. The first handed over the raw silk and took the finished silk for himself. It turned out that a single commodity <remained> in the hands of the one, and a single commodity <remained> in the hands of the other. But Torah is not like that. One learns the <talmudic> order, "Seeds (Zera'im)," while another learns the order, "Damages (Neziqin)." Both of them stood side by side. One said to his companion: Teach me the order, "Seeds," and I shall teach you the order, "Damages." It turned out that the one had two <orders> in hand, and the other had two < orders > in hand. Is there <any> merchandise greater than this? Ergo (in Prov. 4:2): FOR I GAVE YOU GOOD INSTRUCTION….

(Deut. 11:26:) SEE, I <AM SETTING BEFORE YOU TODAY A BLESSING AND A CURSE>. This text is related (to Jer. 21:8): AND {TO} [UNTO] THIS PEOPLE YOU SHALL SAY: THUS SAYS THE LORD: SEE, I AM SETTING BEFORE YOU THE ROAD TO LIFE AND THE ROAD TO DEATH. It is also written (in Ps. 78:1): A MASKIL {OF ETHAN THE EZRAHITE}¹For this reading, see Ps. 89:1. [OF ASAPH]. GIVE EAR, O MY PEOPLE, TO MY TORAH.²Tanh., Deut. 4:1. And it is written (in Deut. 4:9–10): ONLY TAKE HEED TO YOURSELF <AND WATCH YOURSELF CLOSELY, LEST YOU FORGET THE THINGS THAT YOUR EYES HAVE SEEN AND LEST THEY DEPART FROM YOUR HEART ALL THE DAYS OF YOUR LIFE; MAKE THEM KNOWN TO YOUR CHILDREN AND TO YOUR CHILDREN'S CHILDREN >: THE DAY THAT YOU STOOD BEFORE THE LORD YOUR GOD AT HOREB…. <This is> to tell you that <when> anyone despises the words of Torah, it is as though he were denying the Holy One, because he only bestowed Torah so that Israel would be occupied with it day and night, as stated (in Josh. 1:8): AND YOU SHALL MEDITATE ON IT (i.e., on Torah) DAY AND NIGHT. And it is written (in Ps. 1:2): BUT THEIR DELIGHT IS IN THE LAW (Torah) OF THE LORD, <AND ON HIS LAW (Torah) THEY MEDITATE DAY AND NIGHT>. So when anyone occupies himself with the Torah and fulfills it, <it is> as though he had received it from Sinai. It is therefore written (in Deut. 4:9–10): MAKE THEM KNOWN TO YOUR CHILDREN …: THE DAY THAT YOU STOOD BEFORE THE LORD YOUR GOD…. When Asaph came, he began to say (in Ps. 78:1) GIVE EAR, O MY PEOPLE, TO MY TORAH…. So also did Solomon say (in Prov. 4:2): FOR I GAVE YOU GOOD INSTRUCTION; DO NOT ABANDON MY TORAH. Israel said to Asaph: Is there another torah of which you say (in Ps. 78:1): GIVE EAR, O MY PEOPLE, TO MY TORAH? We have already received it from Sinai. He said to them: The schismatics of Israel say that the Prophets and the Writings are not Torah, and we do not believe in them, as stated (in Dan. 9:10): AND WE HAVE NOT OBEYED THE VOICE OF THE LORD OUR GOD BY WALKING IN HIS TORAH, WHICH HE SET BEFORE US AT THE HAND OF HIS SERVANTS THE PROPHETS. Ergo, The Prophets and the Writings are Torah, as stated (in Ps. 78:1): GIVE EAR, O MY PEOPLE, TO MY TORAH (in this case to a writing of Asaph).

Another interpretation: Whoever acquires goods and takes to the road, is afraid of brigands,⁵Gk.: lestai. but Torah is not like that. Can a brigand remove his Torah from the midst of his heart? Ergo: (in Prov. 4:2): FOR <I GAVE YOU> GOOD INSTRUCTION.

Our masters have told a story about a ship in which there were traders.⁶Gk.: pragmateutai. Now there was there a certain associate (haver).⁷In this context the word designates a Rabbinic scholar. They said to him: What is your business?⁸Gk.: pragmateia. He said to them: It is secret. They said to him: Why will you not reveal it to us? He said to them: When I enter the district, I will reveal it to you. They began to go over the ship; and when they did not find <anything>, they began to laugh at him. They only did so until the tax collectors dealt with them and took whatever they had on hand. They had nothing to eat and nothing to wear. That associate entered the synagogue and began to sit and expound to them (the people). They began to honor him and to provide for him. Those who were with him in the ship began to come to him and seek < assistance > from him. They said to him, If you please, because you know us, plead our cause. What caused him to be saved? The Torah, which was in his heart. Ergo: (in Prov. 4:2): FOR <I GAVE YOU > GOOD INSTRUCTION.

Another interpretation (of Prov. 4:2): FOR <I GAVE YOU > GOOD INSTRUCTION. Whenever someone borrows from the children of Adam, acquires goods, and takes to the road, at times they are lost; but the Torah is not like this.⁹Tanh., Exod. 7:3. Rather, when one learns one chapter from here and another chapter from there, he is supported by them. Ergo: (in Prov. 4:2): FOR <I GAVE YOU> GOOD INSTRUCTION.

(Fol. 7) R. Abahu said: "The day of rain is of great importance, even more so than the day of resurrection; for the day of resurrection is only for the righteous, while rain falls for all alike, for the righteous as well as for the wicked." This is different from R. Joseph's contention; for R. Joseph said: "The act of rain is just as important as the day of resurrection; it was therefore inserted in the benediction for the resurrection of the dead [the second section of the Amida]." R. Juda said: "The day of rain is as great as the day on which the Torah was given; for it is said (Deut. 32, 2) My doctrine shall drop as the rain; doctrine refers to the Torah; for it is said (Prov. 4, 2) For good doctrine do I give you; my law must ye not forsake." Rab said: "The day of rain is even greater than the day on which the Law was given; for it is said (Deut. 32, 2) My doctrine shall drop as the rain. Now, which depends upon which? Surely the smaller [the doctrine] depends upon the bigger thing [the rain]?!" Raba pointed out the following contradiction: It is written (Deut. 22, 2) My doctrine shall drop as the rain, [which is not always good]; and further it is written. My speech shall trickle as the dew, [which is always good]; i.e., if the scholar is worthy, consider him as the dew; but, if he is not, turn your neck to him [as we do to rain]."

R. Simon b. Lakish said: "Whoever studies the Torah will prevent affliction from coming upon him, for it is said (Job 5, 7.), And the sons of fire take up their flight. By Uf (flight) is meant nothing else but the Torah, as it is said (Pr. 23, 5.) When thou letteth merely thine eye fly over it (i.e., if you study the Torah by merely glancing over it with your eyes), it is no more, (you will easily forget it). And Reshef (fire) means nothing else but affliction, as it is said (Deu. 32, 24.) Devoured with evil spirits." "Aye." exclaimed R. Jochanan, "even the school children know this! for it is said, (Ex. 15. 2.5.) And he said, if thou wilt deligently hearken unto the voice of the Lord and wilt do what is riqht in His eyes, etc. But it means thus: Upon him who is capable of studying the Torah, but does not do so the Holy One, praised be He! will bring repulsive suffering which will greatly disturb him; for it is said (Ps. 39, 3.) I was dumb in deep silence, I was quite still even from speaking good, but my pain greatly disturbed me. By tob (good) is meant nothing else but the Torah, for it is said (Pr. 4, 2.) For good doctrine do I give, etc." R. Zeira, and some say, R. Chanina b. Papa, said: "Come and see that the custom of the Holy One. praised be He! is not like the custom of mortal men. The custom of mortal men is that if a man sell a valuable thing to his fellow-man, the seller is sorry and only the buyer is happy; but the custom of the Holy One, praised be He! is not so. He bestowed the Torah on Israel and He rejoiced, for it is said (Ib. 4, 2.) For good doctrine do I give thee." Raba, and according to others R. Chisda, said: "If a man see that troubles are coming unto him, let him search his deeds, for it is said, (Lam. 3, 40) Let us search through and examine our ways and let us return unto the Lord. If he has investigated and found nothing wrong, then let him attribute it to a neglect of the study of the Torah. for it is said (Ps. 94, 12.) Happy is the man whom Thou admonisheth, O Lord, and teacheth out of Thy Torah. But if he investigated and did not find [neglect of the study of the Torah] then it is known that his affliction is the cause of God's love, for it is said (Pr. 3, 12.) Because whomsoever the Lord loveth He admonisheth." Raba, in the name of R. Sechorah, who quoted R. Huna, said: "Whomsover the Holy One, praised be He! loveth. He afflicteth, for it is said (Is. 53, 10.) But the Lord was pleased to crush him through disease. We might think that, even if he does not accept the affliction with resignation. It is therefore said (Ib.) When his soul hath brought the trespass-offering, i. e., just as a guilt offering must come with his acknowledgement, so also must this be accepted with resignation. And if he accept it with love what will be his reward? Then shall he see (his) seed live many days, (Ib.) and moreover his learning shall endure with him, as is said (Ib.) And the pleasure of the Lord shall prosper in his hand." As to affliction, there is a difference of opinion between R. Jacob b. Ide and R. Acha b. Chanina. One holds that all such affliction which does not prevent one from studying the Torah is one of love, for it is said (Ps. 94, 12.) Happy is the man whom Thou admonisheth, O Lord, and teacheth from Thy Torah; and the other holds that such affliction which does not prevent one from praying is one which comes from love, for it is said (Ps. 66, 20.) Blessed he God who hath not removed my prayer nor His kindness from me. R. Abba, the son of R. Chiya b. Abba, said: "Thus said my father (R. Chiya) in the name of R. Jochanan; 'Both of these afflictions are the kind which come from love, for it is written (Pr. 3, 12.) Because whomsoever the Lord loveth He admonisheth; But what do we learn [from the passage] Thou teacheth him of the Torah. Do not read Tlamdenu (that he should be able to study the Torah); but read it Tlamdainu (Out of Thy Torah, Thou teacheth us) i. e., we learn from thine Torah [that one who is punished by God should be happy] namely, through the rule of a fortiori concerning the tooth and the eye; that if the loss of a tooth or an eye [stricken out by the master] which affects only one member of the human body, frees the slave, how much more then are afflictions, which affect the whole human body, capable of cleaning one of evil.'" And that is meant by R. Simon b. Lakish, for he said: "It is said Convenant (Brith) in connection with the word salt, and it is said Convenant (Brith) in connection with the word affliction. Covenant by salt — as it is written (Lev. 2, 13.) Thou shalt not suffer the salt of the covenant (Brith)! Covenant by affliction — as it is written (Deu. 28, 49.) These are the words of the covenant. (Brith) Just as the covenant of the salt was made to sweeten meat, so the covenant of affliction was made to cleanse man of all iniquities."

Furthermore, said R. Levi b. Chama, in the name of Resh Lakish : "What is meant by the passage (Ex. 24:12) And I will give thee the tablets of stone, with the law and the Commandments, which I have written to teach them? i.e, the tablets of stone, refers to the ten commandments; the Torah, refers to the Bible; the commandments, refers to the Mishnah; which I hare written, refers to the Prophets and Hagiographa ; to teach them, refers to the Gemara ; whence we infer that — all were given unto Moses on Mt. Sinai."...R. Simon b. Lakish said : "Whoever studies the Torah will prevent affliction from coming upon him, for it is said (Job 5:7), And the sons of fire take up their flight. By Uf (flight) is meant nothing else but the Torah, as it is said (Pr. 23, 5.) When thou letteth merely thine eye fly over it (i.e., if you study the Torah by merely glancing over it with your eyes), it is no more, (you will easily forget it). And Reshef (fire) means nothing else but affliction, as it is said (Deu. 32:24) Devoured with evil spirits." "Aye." exclaimed R. Jochanan, "even the school children know this! for it is said, (Ex. 15:2:5.) And he said, if thou wilt diligently hearken unto the voice of the Lord and wilt do what is right in His eyes, etc. But it means thus: Upon him who is capable of studying the Torah but does not do so, the Holy One, praised be He, will bring repulsive suffering, which will greatly disturb him; for it is said (Ps. 39, 3): I was dumb in deep silence, I was quite still even from speaking good, but my pain greatly disturbed me. By tov (good) is meant nothing else but the Torah, for it is said (Pr. 4, 2): "For good doctrine do I give, etc." R. Zeira, and some say, R. Chanina b. Papa said: "Come and see that the custom of the Holy One. praised be He, is not like the custom of mortal men. The custom of mortal men is that if a man sell a valuable thing to his fellow man, the seller is sorry and only the buyer is happy; but the custom of the Holy One, praised be He, is not so. He bestowed the Torah on Israel and He rejoiced, for it is said (ibid. 4, 2): For good doctrine do I give thee." Raba, and according to others R. Chisda said: "If a man see that troubles are coming unto him, let him search his deeds, for it is said (Lam. 3, 40): Let us search through and examine our ways and let us return unto the Lord. If he has investigated and found nothing wrong, then let him attribute it to a neglect of the study of the Torah. For it is said (Ps. 94, 12): Happy is the man whom Thou admonisheth, O Lord, and teacheth out of Thy Torah. But if he investigated and did not find [neglect of the study of the Torah], then it is known that his affliction is the cause of God's love, for it is said (Pr. 3, 12): Because whomsoever the Lord loveth He admonisheth." Raba, in the name of R. Sechorah, who quoted R. Huna, said: "Whomsoever the Holy One, praised be He, loveth. He afflicteth, for it is said (Is. 53, 10): But the Lord was pleased to crush him through disease. We might think that even if he does not accept the affliction with resignation. It is therefore said (ib.): When his soul hath brought the trespass offering, i.e., just as a guilt offering must come with his acknowledgment, so also must this be accepted with resignation. And if he accept it with love, what will be his reward? Then shall he see (his) seed live many days (ib.), and moreover his learning shall endure with him, as is said (ib.): And the pleasure of the Lord shall prosper in his hand." As to affliction, there is a difference of opinion between R. Jacob b. Ide and R. Acha b. Chanina. One holds that all such affliction which does not prevent one from studying the Torah is one of love, for it is said (Ps. 94, 12): Happy is the man whom Thou admonisheth, O Lord, and teacheth from Thy Torah; and the other holds that such affliction which does not prevent one from praying is one which comes from love, for it is said (Ps. 66, 20): Blessed be God, who hath not removed my prayer nor His kindness from me. R. Abba, the son of R. Chiya b. Abba, said: "Thus said my father [R. Chiya] in the name of R. Jochanan: 'Both of these afflictions are the kind which come from love, for it is written (Pr. 3, 12): Because whomsoever the Lord loveth He admonisheth. But what do we learn [from the passage] Thou teacheth him of the Torah. Do not read tlamdenu (that he should be able to study the Torah); but read it tlamdainu (out of Thy Torah, Thou teacheth us), i.e., we learn from Thine Torah [that one who is punished by God should be happy], namely, through the rule of a fortiori concerning the tooth and the eye: that if the loss of a tooth or an eye [stricken out by the master], which affects only one member of the human body, frees the slave, how much more then are afflictions, which affect the whole human body, capable of cleansing one of evil.'" And that is meant by R. Simon b. Lakish, for he said: "It is said Covenant (Brith) in connection with the word salt, and it is said Covenant (Brith) in connection with the word affliction. Covenant by salt — as it is written (Lev. 2, 13): Thou shalt not suffer the salt of the covenant (Brith)! Covenant by affliction — as it is written (Deut. 28, 49): These are the words of the covenant (Brith). Just as the covenant of the salt was made to sweeten meat, so the covenant of affliction was made to cleanse man of all iniquities."

R. Joshua b. Levi said: "The following is written in the Pentatuch, repeated in the Prophets, and a third time in he Hagiographa: Whoever occupies himself with the [study of the] Torah is prosperous in all his undertakings. In the Pentateuch, as the passage says (Deut. 9, 8) Keep ye therefore the words of this covenant, and do them, that ye may prosper in all that ye do; repeated in the Prophets, as the passage states (Jos. 1, 8) This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night; that thou mayest observe to do according to all that is written therein; for then shalt thou make thy way prosperous, and then thou shalt have good success. And a third time in Hagiographa, as the passage reads (Ps. 1, 2-3) But his delight is in the law of the Lord, and in His law doth he meditate day and night. And he shall be like a tree replanted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and whatsoever he doth shall prosper." R. Alexander announced: "Who wants to live, who wants to live?" And a big crowd surrounded him. He then referred them to (Ib. 34, 14-16) Keep thy tongue from evil, etc. One might say, since I keep my tongue from evil, and my lips from speaking guile, I may engage my time in sleeping. The passage therefore states, Depart from evil and do good (Tob), and good (Tob), refers to the Torah, as it is said (Pr. 4, 2) For I give you good doctrine; forsake ye not My Torah.

That they take for Me an offering (Exod. 25:2). Scripture says elsewhere in allusion to this verse: For I give you good doctrine; forsake ye not My teaching (Prov. 4:2). R. Simeon the son of Lakish explained this verse as follows: Once there were two merchants who were traveling together. One of them held a bolt of silk material in his hand, while the other held some pepper. They said to each other: “Let us exchange our merchandise.” One took the pepper and the other took the silk. What one of them had previously owned was no longer his, and that which the other had owned was, likewise, no longer his. With the law, however, this is not so. If one man studies Tractate Ze’raim, and another Tractate Mo’ed, and they instruct each other, each possesses knowledge of both. Truly, is there any merchandise more valuable than this? Therefore, For I give you good doctrine; forsake ye not My teaching.

Rabbi Abba bar Kahana began: “Who is the wise man who will understand this…” (Jeremiah 9:11). Rabbi Shimon ben Yoḥai taught: If you have seen towns uprooted from their place in the Land of Israel, know that they did not provide the salaries of the Bible teachers and the Mishna teachers, as it is stated: “For what reason did the land perish.… The Lord said: Because they have forsaken My Torah” (Jeremiah 9:11–12).
Rabbi [Yehuda HaNasi] would dispatch Rabbi Asi and Rabbi Ami to go out and establish [educational programs] in the cities of Israel. They would enter the city and say to [the residents]: ‘Bring us the guardians of the city.’ They would bring them the head of the city watch and the police. They would say to them: ‘Are these the guardians of the city? These are the destroyers of the city.’⁴This is because the people rely on them for their security and do not place their trust in God. [The residents] would say to them: ‘Who are the guardians of the city?’ They would say to [the residents]: ‘They are the Bible teachers and the Mishna teachers, who contemplate, review, and observe the Torah day and night, because it is stated: “You shall contemplate it day and night” (Joshua 1:8), and it says: “If the Lord does not build a house…[if the Lord does not guard a city, in vain does the watchman keep vigil]”’ (Psalms 127:1).
Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Shmuel ben Rabbi Yitzḥak: We have found that the Holy One blessed be He overlooked idol worship, forbidden sexual relations, and bloodshed, but did not overlook disdain of the Torah, as it is stated: “For what reason did the land perish?” (Jeremiah 9:11). It is not written here that it was due to idol worship, forbidden sexual relations, and bloodshed;⁵This is despite the fact that the generation in which the First Temple was destroyed was considered to have been derelict regarding these very grave sins; see Yoma 9b. rather, “Because they have forsaken My Torah” (Jeremiah 9:12).
Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: It is written: “They have forsaken Me and did not observe My Torah” (Jeremiah 16:11). If only they had forsaken Me and observed My Torah. By engaging in it, the light that is in it would have returned them to the good [path].
Rav Huna said: Study Torah even if it is not for its own sake, as through doing so not for its own sake, one comes to do so for its own sake. Rabbi Yehoshua ben Levi said: Each and every day a Divine Voice emerges from Mount Ḥorev and says: Woe unto the people due to the affront to Torah.
Shmuel taught it in the name of Rabbi Shmuel bar Ami: When does the kingdom issue a decree⁶A decree against the Jews. and the decree is effective? When Israel casts the words of Torah to the ground; that is what is written: “A host was given for the continual offering for transgression; [it cast truth to the ground, and it acted and succeeded]” (Daniel 8:12). “Host” is nothing other than kingdoms, as it is stated: “The Lord will reckon with the host of heaven in heaven [and with the kings of the earth on the earth]” (Isaiah 24:21). “The continual offering” – this is Israel, as it is written: “You shall contemplate it day and night” (Joshua 1:8). “For transgression” – this is the transgression of Torah. Whenever Israel casts the words of Torah to the ground, the kingdom issues a decree and it is effective, as it is stated: “It cast truth to the ground…,” and “truth” is nothing other than Torah, as it is stated: “Acquire truth and do not sell” (Proverbs 23:23).⁷In context, this verse refers to Torah. If you cast the words of Torah to the ground, the kingdom succeeds immediately; that is what is written: “And it acted and succeeded.” Rabbi Yehuda ben Pazi said: “Israel has forsaken good…” (Hosea 8:3), and good is nothing other than Torah, as it is stated: “For I have given you a good lesson, [My Torah, do not forsake it]” (Proverbs 4:2).
Rabbi Abba bar Kahana said: No philosophers arose for the nations of the world like Bilam ben Beor and Avnimus the weaver. They said to them:⁸The nations of the world said to the philosophers. ‘Are we able to successfully challenge this nation?’ They said to them: ‘Go and visit their synagogues; if the children are reciting aloud, you will be unable to overcome them, but if not, you will be able to overcome them, for this is what their patriarch promised them when he said to them: “The voice is the voice of Jacob, but the hands are the hands of Esau” (Genesis 27:22): As long as the voice of Jacob is in the synagogues and the study halls, the hands are not the hands of Esau.⁹War with Israel will be futile. But, when his voice is not reciting in the synagogues and the study halls, the hands are the hands of Esau.’ So, it says: “Therefore, just as straw consumes a tongue of fire, [and a flame destroys stubble, their root will become rot and their blossom will rise like dust; for they have forsaken the Torah of the Lord of hosts, and they have scorned the word of the Holy One of Israel]” (Isaiah 5:24). Does straw consume fire? Is it not the way of fire to consume straw, and yet it states: “Therefore, just as straw consumes a tongue of fire.” Rather, “straw” – this is the house of Esau, as it is stated: “The house of Jacob will be fire, the house of Joseph a flame, and the house of Esau for straw” (Obadiah 1:18). “A tongue of fire” – this is the house of Jacob; “and a flame destroys stubble” – this is the house of Joseph; “their root will become rot” – these are the patriarchs, who are the roots of Israel; “and their blossom will rise like dust” – these are the tribes, who are the blossoms of Israel. Why? “For they have forsaken the Torah of the Lord of hosts…” Rabbi Yudan said: “For they have forsaken the Torah of the Lord of hosts” – this is the written Torah; “and they have scorned the word of the Holy One of Israel” – this is the Oral Torah. When they cast the words of Torah to the ground, Jeremiah began lamenting over them, eikha.
“So said the Lord of hosts: Attend, and call for the lamenting women” (Jeremiah 9:16). Rabbi Yoḥanan, Rabbi Shimon ben Lakish, and the Rabbis: Rabbi Yoḥanan said: [This is analogous] to a king who had two sons. He grew angry at the first, took the rod, struck him, and exiled him. He said: Woe unto him, from what tranquility was he exiled. He grew angry at the second, took the rod, struck him, and exiled him. He said: It is I whose culture is faulty. So too, the ten tribes were exiled, and the Holy One blessed be He began saying this verse in their regard: “Woe unto them, as they have strayed from Me” (Hosea 7:13).¹⁰He placed the blame on them. When Judah and Benjamin were exiled, the Holy One blessed be He said, as it were: “Woe is Me, for My hurt” (Jeremiah 10:19).
Rabbi Shimon ben Lakish said: [This is analogous] to a king who had two sons. He grew angry at the first, took the rod, struck him, and he convulsed and died. He began lamenting him. He grew angry at the second, took the rod, struck him, and he convulsed and died. He said: I no longer have the strength to lament them; rather, call the lamenting women, and they will lament them. So too, the ten tribes were exiled, and the Holy One blessed be He began lamenting them: “Hear this matter that I recite as a lamentation for you, house of Israel” (Amos 5:1). When Judah and Benjamin were exiled, the Holy One blessed be He said, as it were: I no longer have the strength to lament them. That is what is written: “Call for the lamenting women…and let them hasten and take up wailing over us, [and our eyes will shed tears, and our eyelids will flow with water]” (Jeremiah 9:16–17). It is not written here, “over them,” but rather, “over us,” Me and them. It is not written here, “and their eyes will shed tears,” but rather, “our eyes,” Mine and theirs. It is not written here, “and their eyelids will flow with water,” but rather, “our eyelids,” Mine and theirs.
The Rabbis say: [This is analogous] to a king who had twelve sons. Two died, and he began taking solace with the [remaining] ten. Two more died, and he began taking solace with eight. Two died, and he began taking solace with six. Two died, and he began taking solace with four. Two died, and he began taking solace with two. When they all died, he began lamenting them: “How does…sit solitary?” (Lamentations 1:1).

(Exodus 13:3) "And Moses said to the people: Remember this day when you went out of Egypt, etc." I know only that the exodus from Egypt is mentioned in the daytime. Whence do I derive (the same for) the evenings? From (Devarim 16:3) "… so that you remember the day of your going out of Egypt all the days of your life": "the days of your life" — the days; "all the days of your life" — (to include) the nights, as per Ben Zoma. The sages say: "the days of your life" — in this world; "all the days of your life" — to include the days of the Messiah. Ben Zoma said to them: Israel is destined not to mention the exodus from Egypt in time to come, it being written (Jeremiah 23:7-8) "Therefore, behold, days are coming, says the L rd, when it will no more be said: 'As the L rd lives, who brought up the children of Israel from the land of Egypt, but as the L rd lives, who brought up and who brought the seed of the house of Israel from the land of the north.'" R. Nathan says: "who brought up and who brought": The exodus from Egypt is mentioned in time to come. And whence is it derived that we say "Blessed are You, O L rd our G d, and the G d of our fathers, the G d of Abraham, the G d of Isaac, and the G d of Jacob"? From (Exodus 3:15) "and G d said further to Moses: Thus shall you say to the children of Israel: The L rd, the G d of your fathers, the G d of Abraham, the G d of Isaac, and the G d of Jacob, sent me to you." And whence is grace over meals derived? From (Devarim 8:10) "and you shall eat and you shall be sated" — this is the first blessing. "for the land" — this is the second blessing. "the good" — this is "who builds Jerusalem," viz. (Ibid. 3:25) "the good land … and the Levanon." "that he gave you" — who gave all good to us (this is the blessing of "hatov vehametiv"). R. Chiyya b. Nachmani said in the name of R. Yishmael: It is already written (Ibid. 8:10) "and you shall eat and you shall be sated, etc." What would be lacking if it were not written "that He gave to you"? (It is written to signify that you must thank Him) both for His measure of good and for His measure of punishment. This tells me that a blessing is required after eating. Whence do I derive that it is required (also) before eating? R. Yishmael says: It follows a fortiori, viz.: If one who has eaten to satiety requires a blessing, how much more so, one who is hungry! R. Nathan says: It is written (I Samuel 9:13) "As soon as you enter the town, you will find him before he ascends the mount to eat; for the people will not eat until he comes, for he will first bless the offering, etc." R. Yitzchak says: It is written (Exodus 23:25) "And you shall serve the L rd your G d, and He will bless your bread and your water." When is it "your bread"? Before you have eaten it. This tells me only of food as requiring a blessing before it and after it. Whence do I derive (the same for) Torah? R. Yishmael says: It follows a fortiori, viz.: If food, which is only temporal, requires a blessing before and after it, how much more so Torah, which is eternal! R. Yehudah b. Betheira says: It is written (Devarim 8:10) "and you shall eat and you shall be sated and you shall bless … for the good land." What is lacking that "good" supplies? This ("good") is Torah, as it is written (Mishlei 4:2) "for a taking of 'good' have I given to you." R. Chanina, the son of the brother of R. Yehoshua says: It is written (Devarim 32:3) "When I call upon the name of the L rd" — the blesser; "give grandeur to our G d" — the answerers. And what do they answer? "Blessed is the L rd who is blessed forever." And when he mentions His name, they respond "Blessed is the name of the glory of His kingdom forever." And thus did David say (Psalms 34:4) "Exalt the L rd with me, and let us extol His name forever." Rebbi says (Mishlei 10:7) "the remembrance of the Tzaddik is for blessing": When he mentions the Tzaddik, "the Life of the worlds" — (Psalms 145:17) "the L rd is a tzaddik in all of His ways — let it be for blessing "Amen!"

(Lev. 25:25:) ”When your relative becomes poor and sells some of his property, then his redeemer shall come.” Who is his redeemer? I am He, as stated (in Jer. 50:33-34), “The Children of Israel […] are oppressed […]. Their Redeemer is mighty, His name is the Lord of hosts […].” Seven names are given to the poor.¹⁴Cf. Lev. R. 34:6, which lists eight names. And they are the following: crushed (dakh), poor ('ani), lowly (makh), dispossessed (rash), oppressed (tekhakhim),¹⁵Cf. Lev. R. 34:6, followed by Yalqut Shim‘oni, Lev. 665, which reads dal (“impoverished”) here. wretched (misken), and pauper (evyon). [(Lev. 25:25:) “When your relative becomes poor.”] This text is related (to Ps. 106:43), “Many times He delivered them, but they rebelled; so they became poor through their iniquity.” You find that in the days that the Judges judged, Israel served idols; so they were enslaved in the hands of the peoples of the world, as stated (in Jud. 3:7-8), “Then the Children of Israel did evil in the sight of the Lord…. So the anger of the Lord was kindled against Israel, and he delivered them into the hands of Cushan.” What did they do (according to vs. 9)? “The Children of Israel cried unto the Lord, and the Lord raised up a savior for the Children of Israel [to save them, i.e.,] Othniel ben Kenaz.” They immediately repented and were redeemed. So [it happened] another time, as stated (in Jud. 3:12), “Then the Children of Israel again did evil….” They immediately repented; so the Lord raised up a redeemer for them, Ehud ben Gera the Binyaminite; and they were redeemed at his hands. Then they served idols again and were sold into the hands of Sisera, as stated (in Jud. 4:3), “and he oppressed the Children of Israel with might twenty years.” What is the meaning of “with might?” With blasphemies and with curses, just as you say (in Mal. 3:13), “Your words have been mighty against me.” When they repented, He raised up Barak and Deborah as redeemers for them; and they were redeemed at their hands. Ergo (in Ps. 106:43), “Many times He delivered them…; so they became poor through their iniquity.” What is the meaning of “so they became poor through their iniquity?” That they became impoverished in the midst of the nations, as stated (in Jud. 6:6), “And Israel became very impoverished….” What is the meaning of “and Israel became impoverished?” R. Isaac and R. Levi differed. One said, “They were impoverished (rt.: dll) from good works”; and the other said, “They did not have [enough] to bring even a poor person's (rt.: dll) offering, as stated (in Lev. 14:21), ‘If, however, he is poor (rt.: dll) and does not have the means.’” Ergo (in Ps. 106:43), “so they became poor through their iniquity,” as they had become impoverished (rt.: dll). Another interpretation (of Ps. 106:43), “Many times He delivered them”: [These words] speak about people. When trouble comes to one [of them] and he repents, the Holy One, blessed be He, delivers him. So it is the first time and the second. [If he repents, that is preferable; but if not, the Holy One, blessed be He, brings trouble upon him. And you yourself know that the Holy One, blessed be He, tests Israel to know if they will repent. First, He brings punishments against the [other] nations, as stated (Zeph. 3:6-7) “I wiped out nations: Their corner towers are desolate… I thought that she would fear Me, would learn a lesson.” [If] they repented, that is preferable; but if not, He destroys their money, as stated (Hos 7:9), “Strangers have consumed his strength….” [If they] repented, that is preferable; but if not, the Holy One blessed be He, brings evil upon one of the cities of Israel, as stated (Is. 42:25), “it blazed upon them all about… it burned among them.” [If] they repented, that is preferable; but if not, what is written (in Numbers 14:35)? “In this desert they will end, and there will they die.” And a person should not say, “The evil is not coming on my account.” He should know that he [too] will die, as stated (Amos 9:10), “All the sinners of My people shall perish [by the sword], who boast, ‘Never shall the evil overtake us or come near us.’” Come and see how difficult it is for the Holy One, blessed be He, to raise His hand against a human being. So what does He do to him? When he sins, He begins by raising His hand against his assets. From whom have you learned it? From Naomi, her sons, and Elimelech her husband, who was the head of [his] generation. When famine came, what did he do? He left the Land of Israel and went to the Land of Moab. Now the Holy One, blessed be He, was angry with him because he was prince (nasi) of [his] generation. The Holy One, blessed be He, said to him, “These have abandoned My children and left the Land of Israel a wilderness.” What is written there (in Ruth 1:3)? “Then Naomi's husband Elimelech died,” but his sons were unable to learn from their father to return to the Land of Israel. And what did they do? (According to vs. 4) They also “took Moabite wives for themselves,” whom they neither immersed nor converted.¹⁶Ruth R. 2:9. (Ibid., cont.:) “The name of the one was Orpah ('rph) and the name of the second was Ruth”: Orpah ('rph), because she turned her back ('rp) on her mother-in-law; Ruth, because she esteemed (r'th) the words of her mother-in-law. (ibid., cont.:) “And they lived there about ten years.” All those ten years (in Moab) the Holy One, blessed be He, had been warning them, that they might repent and return to the Land of Israel. When He saw that they did not repent, he began to raise His hand against their camels and against their cattle.¹⁷Lev. R. 17:4; Ruth R. 2:10; PRK 7:10; PR 17:6. When He saw that they did not repent (literally, return in repentance), immediately (in vs. 5), “Both of them, Mahlon and Chilion, also died.” Thus [you may infer] that it is difficult for the Holy One, blessed be He, to raise His hand against [a human being]. So what does He do to them? He deprives them of their assets, and they sell them. When someone sins, what does the Holy One, blessed be He, do to him first? He brings poverty upon him, so that he sells his field. If he repents, then fine; but if not he sells his house. If he repents, then fine; but if not he sells himself. How is this shown? So is it written (in Lev. 25:25), “When your relative becomes poor.” If he repents, then fine; but if not, see what is written in the second section; (in Lev. 25:29), “And when someone sells a dwelling house.” If he repents, then fine; but if not, (in Lev. 25:39), “When your relative becomes poor and he is sold to you.” Why all this? Because they became poor through [their] iniquities. (Lev. 25:25:) “Then his redeemer shall come.” R. Simeon ben Johay said, “Elimelech, Salmon, So-and-So,¹⁸Peloni Almoni. According to Ruth 4:1, this was the “name” of Ruth’s most closely related redeemer. and Naomi's father were all descendants of Nahshon ben Amminadab;¹⁹BB 91a. See Ruth 4:20–21; also Exod. 6:23, according to which Nahshon ben Amminadab was Aaron’s brother-in-law. and Elimelech, Mahlon, and Chilion were leaders²⁰Rt.: PRNS. Cf. the Gk.: pronoos (“prudent”). of the generation.” So for what reason were they punished? Because they went abroad from the Land of Israel. Thus it is stated (in Ruth 1:19), “the whole city was excited over them, [and the women said, ‘Is this Naomi?’]” What is the meaning of, “Is this (Hazot) Naomi?” You saw (hazitem) Naomi when she went abroad from the Land of Israel. What has happened to her? (Lev. 25:25:) “Then his redeemer shall come, the one most closely related (qarov).” This is Boaz. When? When Naomi sold the field, as stated (in Ruth 4:3), “the parcel of land which belonged to our relative, [Elimelech].” (Lev. 25:25:) “Then his redeemer shall come, the one most closely related to him.” This is Boaz, since it is stated (in Ruth 2:20), “The man is our relative (qarov), [he is one of our redeeming kin (go'el)].” At that time Ruth went to Boaz. Her mother-in-law said to her (in Ruth 3:2), “see, he is winnowing barley on the threshing floor tonight.” [If] he was a prince (nasi), would he have been winnowing on a threshing floor? It is simply because his generation was dissolute in matters of theft, and [so] he went out to guard his threshing floor. She said to her (in vs. 3), “You are to wash and anoint yourself.” Then after that (ibid), “and go down to the threshing floor.” "And I shall go down" is the actual written text (ketiv)]. What is the meaning of "and I shall go down?" She said to her, “My merit will go down with you.” Hence it is written, "And I shall go down."²¹Ruth R. 5:12. But she did not do as her mother-in-law had told her. What did Ruth do? [Only] after she went down to the threshing floor, she did what she was told, as stated (in vs. 6), “She went down to the threshing floor and did just as her mother-in-law had commanded her.”²²In other words, since she only obeyed Naomi after she had arrived at the threshing floor, she must have neglected to wash and anoint herself before then. Why? It is simply that she said, “The generation was dissolute in sexual matters. What if they see me made up and say, ‘Perhaps she is a harlot?’” Therefore, “She went down to the threshing floor and” afterwards “she did just as her mother-in-law had commanded her.” (Vs. 7:) Then, when Boaz had eaten and drunk, and his heart was merry.” What is the meaning of “and his heart was merry?” That he was occupied with words of the Torah.²³Ruth R. 5:15. Thus it is stated (Prov. 4:2), “As a good teaching…,” and it is [also] written (about wisdom in Prov. 9:5), “Come and eat of my bread.” (Ruth 3:7, cont.:) “And when he came to lie down beside the grain pile, then she came in secret.” What is the meaning of, “in secret (lt; rt.: lwt)?” [It is] just as you say (in I Sam. 21:10), “here it is wrapped (rt.: lwt) in a mantle.” (Ruth 3:8:) “Now it came to pass in the middle of the night that the man was startled. So he turned aside, [and here was a woman lying at his feet].” What is the meaning of, “turned aside (rt.: lpt)?” [It is] just as you say (in Jud. 16:29), “And Samson embraced (rt.: lpt) the two middle pillars.” That righteous man began to yell. [Fear] embraced him. (Ruth 3:9:) Then he said, “Who are you?” And she said, “I am your handmaid Ruth.” He said to her, “What have you come here to do?” She said to him, “To fulfill the Torah (in Lev. 25:25), ‘When your relative becomes poor [… then his redeemer shall come].’ Arise and fulfill the Torah.” He said to her, “Since you have come to fulfill the Torah, (Ruth 3:13:) ‘Spend the night; then it shall come to pass in the morning that, if he will redeem you, good (tov)’”; for he had a relative older than he, whose name was Tov. R. Hanina said, “She said to him, ‘And are you dismissing me with words?’” He said to her (ibid., cont.), “’As the Lord lives,’ I am not dismissing you with words.” (Ruth 4:1:) “Then Boaz went up to the gate and sat down there, and behold, the redeemer of whom Boaz had spoken was passing by.” He said to him, “Sit down, and we shall look into the Torah; what is written there? Is it not written (in Lev. 25:25), ‘When your relative becomes poor and sells some of his property, [then his redeemer shall come, the one most closely related to him, and redeem…]’” Boaz said to Tov (in Ruth 4:3–4), “’Naomi is selling the parcel of land which belonged to our relative Elimelech […]. And I thought I should disclose it to you, saying, ‘Buy it,’” since you are a senior redeemer than I [and have the right] to redeem it. [Hence] (as in vs. 4, cont.,) “If you will redeem it, redeem it.” (Vs. 6:) “Then the redeemer said, ‘Acquire it for yourself.’” At that time Boaz redeemed what Naomi had sold. Now from where did Boaz learn [what to do]? From this section (in Lev. 25:25), “When your relative becomes poor and sells [some of his property, then his redeemer shall come, the one most closely related to him, and redeem…].” And who else was [like] this? Jeremiah was [like] this. At the time that the Holy One, blessed be He, said (in Jeremiah 32:7), “Behold Hanamel the son of Shalum your uncle is coming to you…,” [Jeremiah said] (in Jeremiah 32:8), “And just as the Lord had said, my cousin Hanamel came to me in the prison compound.” Immediately, Jeremiah fulfilled this section [of the Torah], as stated (in Jeremiah 32:9), “And I bought the field.” Now from where did he learn [what to do]? From this section (in Lev. 25:25), “When your relative becomes poor and sells some of his property, [then his redeemer shall come, the one most closely related to him, and redeem…].”

(Deut. 32:1:) “Let my instruction drop down like the rain.” R. Joshua ben Levi said, “When Moses went up to the heights, the angels were about to kill him.⁴See ARN, A, 2:3; Shab. 88b; Exod. R. 28:1. He said to them, ‘Is it because of the two things that were granted to me [from the heavens] that you wish to kill me?’ When they heard this, they left him alone. A parable: To what is the matter comparable? To a great merchant who was walking in a dangerous place. [When some] brigands⁵Gk.: lestai. seized him [and] wanted to kill him, he said to them, ‘Is it because of the five minas⁶There are four hundred minas to a shekel. in my hand that you wish to kill me?’ But they did not know that there were in his hand precious stones and pearls⁷Gk.: margaritai or margeleis. which were invaluable. They said to each other, ‘What profit is there in killing him? He has nothing on him.’ So they left him alone. When he entered the city, he began to sell precious stones and pearls. They said to him, ‘When we captured you yesterday, you said, “There is nothing on me but five minas”; but now you are bringing out precious stones and pearls which are invaluable?’ He said to them, ‘When I spoke to you, I was in a dangerous situation.’ So also did Moses our master say to the angels, ‘There are [only] two things with me.’ [In fact] there was a great gift with him, as stated (in Ps. 68:19), ‘You ascended on high; [you captured captives; you received gifts for humans].’”⁸Some translations interpret the passage to mean that the gifts are from humans, but the midrash requires the interpretation given here. Therefore David said (in Ps. 119:72), “The Torah of Your mouth is better for me [than thousands of gold and silver pieces].” It also says (in Ps. 19:11), “More delightful are they than gold, than much fine gold”; and it says (in Ps. 12:7), “The sayings of the Lord are [pure] sayings....” Israel said to Moses our master, “Fortunate are you, for your having received gifts.” He said to them, “If I had not said to the ministering angels that there were [only] two things, I should have been burned by their fire, but this Torah saved me from their hand. It was with reference to them that he said (in Deut. 32:2), “Let my instruction drop down like the rain.” “Drop down (rt.: 'rp)” must mean killing, since it is stated (in Deut. 21:4), “and they shall break the neck (rt.: 'rp) of the heifer there”; and so too with Judah, it states (in Gen. 49:8), “your hand will be on the neck (rt.: 'rp) of your enemy.” And my instruction must mean Torah, since it is stated (in Prov. 4:2), “For I gave you good instruction....” And why is Torah compared to rain? To say [that] just as rain erodes, as it states (in Job 14:19), “Water erodes stones”; so does the Torah erode a heart of stone. And this is related to that which our masters say (in Qidd. 30b), “If [the evil impulse] is [like] a stone, it will be dissolved. If it is [like] iron, it will be shattered.” Therefore, there is nothing that is good for a man besides killing himself over the words of the Torah and to constantly occupy himself with it, day and night. And it is so stated (in Josh. 1:8), “and you shall meditate upon them night and day.” And this is related to that which they said (in Meg. 6b), “If a man tells you, “I have toiled but I have not found,’ do not believe [it].” And it is therefore compared to rain. Just like there can be no world without rain, as it is needed to grow all good things; so can the world not survive without Torah, as it is stated (Jer. 33:25), “Were it not that I have established My covenant day and night, I would not have put the laws of heaven and earth.” And just like rain descends little by little, so too with the Torah, one starts at the beginning with the small count of aleph, bet, gimmel, and comes to the large count of kof, reish, shin at the end. So does one start and then one understands the Torah and its details. Another interpretation (of Deut. 32:2), “Let my instruction drop down like the rain.” Israel said to Moses our master, “You have not come to speak with heaven and earth but with the rain and the dew.” He said to them, “[Let me tell you] a parable. It is comparable to a wealthy person who went to honor the king. He took with him great ministers and honored men. [So when] he went into the king along with them, the king received them cordially.” So also did Moses say, “It is better for me to call for heaven and earth, the rain and the dew to be with me, so that when I call upon the Holy One, blessed be He, He will answer me.” For that reason he said to them (in Deut. 32:1-2), “Give ear, O heavens…. Let [my instruction] drop down like the rain…”; and [then] afterwards (in Deut. 31:3), “For I am proclaiming the name of the Lord.”

(Deut. 32:1–2:) GIVE EAR, O HEAVENS, <….> LET MY INSTRUCTION DROP DOWN LIKE THE RAIN. R. Joshua ben Levi said: When Moses went up to the heights, the angels were about to kill him.⁶Tanh, Deut. 10:2; see ARN, A, 2:3; Shab. 88b; Exod. R. 28:1. He said to them: Is it because of the two things in my hands that were granted to me from the heavens that you wish to kill me? They left him alone. A parable: To what is the matter comparable? To a great merchant who was walking in a dangerous place. <When some> brigands⁷Gk.: lestai. seized him <and> wanted to kill him, he said to them: Is it because of the five minas⁸There are four hundred minas to a shekel. in my hand that you wish to kill me? But they did not know that there were in his hand precious stones and pearls,⁹Gk.: margaritai or margeleis. which were invaluable. They said to each other: What profit is there in killing him? He has nothing on him. So they left him alone. When he entered the city, he began to sell precious stones and pearls. They said to him: When we captured you yesterday, you said: There is nothing on me but five minas; but now you are bringing out precious stones and pearls. He said to them: When I spoke to you, I was in a dangerous situation. So also did Moses our Master say to the angels: There are two things in my hand. <In fact> there was in his hand a great gift, as stated (in Ps. 68:19 [18]): YOU ASCENDED ON HIGH; YOU CAPTURED CAPTIVES; YOU RECEIVED GIFTS FOR HUMANS,¹⁰Some translations interpret the passage to mean that the gifts are from humans, but the midrash requires the interpretation given here. <EVEN THOSE WHO REBEL AGAINST THE LORD GOD's ABIDING THERE>. Therefore David said (in Ps. 119:72): THE LAW OF YOUR MOUTH IS BETTER FOR ME THAN THOUSANDS OF GOLD AND SILVER PIECES. It also says (in Ps. 19:11 [10]): MORE DELIGHTFUL ARE THEY THAN GOLD, THAN MUCH FINE GOLD …; and it says (in Ps. 12:7 [6]): THE SAYINGS OF THE LORD ARE PURE SAYINGS. Israel said to Moses our Master: Blessed are you, for your having received gifts. He said to them: If I had not said to the ministering angels that there were two things, I should have been burned by their fire, but this Torah saved me from their hand. It was with reference to them that he said (in Deut. 32:2): LET MY INSTRUCTION DROP DOWN LIKE THE RAIN. DROP DOWN (rt.: 'RP) must mean killing, since it is stated (in Deut. 21:4): AND THEY SHALL BREAK THE NECK (rt.: 'RP) OF THE HEIFER THERE; and INSTRUCTION must mean Torah, since it is stated (in Prov. 4:2): FOR I GAVE YOU GOOD INSTRUCTION.

For I give you good doctrine (Prov. 4:2). Frequently, a man borrows money from other men, in order to purchase some merchandise, and then goes on the road (with it) and suffers a loss. That can never happen with the merchandise of the law. A man learns one chapter, then another, and then still another. He studies one tractate and then another, and he profits from them all. For I give you good doctrine (ibid.). Another explanation of I give you good doctrine. A man who engages in business is sometimes able to retain the profit he makes, but at other times he loses it. The law, however, remains with a man in this world and in the world-to-come. Hence, For I give you good doctrine.

R. Joshua of Sikhnin said in the name of R. Levi: Israel atoned for itself before the Omnipresent by merit from <observing> two commandments, <i.e.,> by merit from the Sabbath and by merit from tithes: By merit from the Sabbath, since it is written (in Is. 58:13): IF YOU REFRAIN FROM TRAMPLING THE SABBATH…. What is written after it (in vs. 14)? THEN YOU SHALL TAKE DELIGHT IN THE LORD…. By merit from tithes, since it is written (in Deut. 26:11): THEN YOU SHALL TAKE DELIGHT IN EVERYTHING GOOD;¹⁸The context here concerns first fruits, and the following verse (12) mentions the tithe of the third year. and there is nothing as good as Torah, since it is written (in Prov. 4:2): FOR I GAVE YOU GOOD INSTRUCTION; <DO NOT ABANDON MY TORAH>. For that reason Moses warned Israel (in Deut. 14:22): YOU SHALL SURELY TITHE.

It is written (in Ps. 37:3), “Trust in the Lord and do good; settle the land and maintain yourself with faith.” R. Haggai said in the name of R. Isaac, “Interpret this verse by transposition, like this:⁸PRK 10:2. Do good; trust in the Lord. It is comparable to a market commissioner who went out to inspect the measures. When a certain person saw him, he began hiding from him. He said to him, ‘Why are you hiding from me? Look to your measures, and do not be afraid.’ This is what is written, ‘Trust in the Lord and do good.’” (Ps. 37:3, cont.:) “Settle the land and maintain yourself with faith.” [Have] faith, which settles the Divine Presence in the land. Another interpretation: Bring about the settlement of the land, sow and plant. Another interpretation (of Ps. 37:3), “settle the land”: Make His staff dwell in the land. (Ps. 37:3, cont.:) “And maintain yourself with faith,” maintain yourself from the faith of the forefathers.⁹Here again is interpretation by transposition. Maintaining faith enables the settlement of the land. It is so written (in Ps. 101:6), “My eyes are on the faithful of the land that they may dwell with Me.” R. Joshua of Sikhnin said in the name of R. Levi, “Israel atones for itself before the Omnipresent by merit from [observing] two commandments, [i.e.,] by merit from the Sabbath and by merit from tithes: By merit from the Sabbath, since it is written (in Is. 58:13), ‘If you refrain from trampling the Sabbath.’ What is written after it (in vs. 14)? ‘Then you shall take delight in the Lord.’ By merit from tithes, since it is written (in Deut. 26:11), ‘Then you shall rejoice with all the good.’¹⁰The context here concerns first fruits, and the following verse (12) mentions the tithe of the third year. And good can only [mean] Torah, since it is written (in Prov.4:2) ‘For I gave you good instruction; [do not abandon my Torah].’” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

Issachar is a large-boned ass (Gen. 49:14). That is, he bears the yoke of the Torah like an ass that bears its load, while Zebulun brings his wares in ships. Crouching down between the sheepfolds (ibid.). This refers to his disciples, who spread the knowledge of the Torah before the wise throughout the land, as it is said: When ye lie among the sheepfolds, the wings of the dove are covered with silver (Ps. 68:14). For he saw a resting place that it was good (Gen. 49:15). This refers to the Torah, as it is said: I am weary with my groaning, and I find no rest (Jer. 45:3). That it was good alludes to the Torah, since it is said: For I give you good doctrine (Prov. 4:2). And he bowed his shoulders to bear (Gen. 49:15) the yoke of the Torah. And he became a servant under task-work (ibid.). Task-work refers to the law. Whenever the people erred in the law, they would seek a decision from him, as is said: And the princes of Issachar were with Deborah; as was Issachar, so was Barak; into the depth they rushed forth at his feet (Judg. 5:15); for he would search deeply into the law.

"And they shall bring Me gifts" (Exodus 25:2) - here it is written, "for I have given you a good portion, do not forsake My teaching" (Proverbs 4:2); do not forsake the purchase that I gave to you. When people buy things, their purchase has gold but no silver, or silver but no gold, but the purchase that I have to you has silver, as it is said "The sayings of God are sayings pure like smelted silver" (Psalms 12:7). It has gold, as it is said "More lovely than gold and than much fine gold" (Psalms 19:11). People buy fields but not vineyards, vineyards and not fields, but this purchase has in it both vineyards and fields, as it is said "Your shoots are an orchard of pomegranates" (Song of Songs 4:13). Someone makes a purchase and others do not know what it is, but the inebriation [or: reward] of the brewer [or: middleman] makes clear what he bought. So it is with the Torah -- a person doesn't know what it is except from the inebriation that Moshe took, as it is said (Exodus 34:29) "Moshe did not know that the skin of his face was radiant, since he had spoken with Him." And there are purchases that the one who sells them is sold along with them -- the Holy Blessed One said to Israel, 'I sell to you My Torah, and (as if such a thing could be) I am sold along with it,' as it is said "And they shall bring me gifts" (Exodus 25:2). This is similar to a King who had an only daughter. One of the kings came and took her and sought to go back to his land to marry her. He said to him, "My daughter who I have given to you is my only one. I cannot bear to separate from her, but to tell you that you cannot take her is also impossible since she is your wife. Rather, do me this favour, that everywhere you go make me a small room [kiton], so that I can live with you, for I cannot leave my daughter." So said God to the Israel: 'I have given you the Torah. I cannot bear to separate from her, and to tell you not to take her is also impossible. Rather, everywhere you go make me one house so that I can live within it' as it is said "And make me a sanctuary" (Exodus 25:8)

Variantly: "and you will go lost quickly (from the good land"): You will be exiled quickly, and not to a "good" land like it. R. Yehudah says: "good" — This is Torah. And thus is it written (Proverbs 4:2) "For I have given you a goodly acquisition — Do not forsake My Torah."

(Devarim, Ibid. 2) "My taking shall drip as the rain": "Taking" is Torah, viz. (Proverbs 4:2) "For a goodly taking have I given to you; do not forsake My Torah"; and (Ibid. 8:10) "Take My mussar (chastisement), and not silver," and "mussar" is nothing other than words of Torah, viz. (Ibid. 1:8) "Hear, my son, the mussar of your Father," and (Ibid. 8:33) "Hear mussar and grow wise," and (Ibid. 4:13) "Hold fast to mussar; do not let it go." And it is written (Hoshea 14:3) "Take words with you and return to the L-rd," and "words" is nothing other than words of Torah, viz. (Devarim 5:19) "These words the L-rd spoke to all of your congregation."