כַּסְפֵּ֖ךְ הָיָ֣ה לְסִיגִ֑ים סָבְאֵ֖ךְ מָה֥וּל בַּמָּֽיִם׃
Ang iyong pilak ay naging dumi ng metal; ang iyong alak ay hinaluan ng tubig.
Ein Yaakov (Glick Edition)
R. Jochanan said: "What does the passage (Ruth 1, 1) And it came to pass in the days when the judges judged, mean? It was a generation that judged its judges. If the judge said to a person: 'Remove the mote from thy eye,' he answered: 'Take the beam out of thine own eyes.' If the judge said to one: 'Thy silver is become dross,' the answer was: (Is. 1, 32) Thy wine is drugged with water." (Job 1, 6-9) Now it happened … .that the accuser (Satan) also came in the midst of them, etc. Thus said Satan before the Holy One, praised be He! "Sovereign of the Universe! I have sped all over the world and found no trusty man like thy servant Abraham, to whom thou dost say (Gen. 13, 17) Arise, wall: through the land in the length of it and in the breadth of it, for unto thee will I give it. And notwithstanding this, when he searched for a grave to bury his wife Sarah, and did not find one until he bought it for four hundred silver shekels, he did not murmur or bear anything against Thee." Then said the Lord to Satan: "Hast thou directed thy attention toward My servant Job, for there is none like him . . and shunned evil. What does shunned evil, mean? R. Aba b. Samuel said: "Job was liberal with his money; the custom of the world is if a laborer has done some service to the value of a P'ruta that the employer [takes him to the storekeeper] buys something for this coin, and gives the laborer one-half of what is due him. Job, however, gave him the whole coin for such services. R. Jochanan remarked: "That which was said concerning Job is more important than that which was said concerning Abraham, for regarding Abraham it is written (Gen. 22, 12) Now I know that thou fearest God, etc. And regarding Job it is written (Job. 1, 1) And that man was whole-heearted and upright, and one that feared God and shunned evil."
Midrash Tanchuma
There were men in Jerusalem, also, who loaned money on interest, as it is said: Thy silver is become dross (Isa. 1:22). What was their fate? Refuse silver shall men call them, because the Lord hath rejected them (Jer. 6:30). Therefore Scripture states: Thy silver is become dross, It is also written: They shall cast their silver and their gold into the streets (Ezek. 7:19). Why? Because they had transgressed the law, as it is said: Thou shalt not give him thy money upon interest (Lev. 25:37).
Vayikra Rabbah
Another matter, “after the death [of the two sons of Aaron]” (Leviticus 16:1). Rabbi Levi began: “I said to the revelers [laholelim]: Do not revel” (Psalms 75:5); laholelim, to the confused,4The word laholelim is being interpreted to mean mixed up, as in the verse “mixed [mahul] in water” (Isaiah 1:22) (Etz Yosef). those whose hearts are filled with wicked thoughts. Rabbi Levi would call them woe-generators, because they bring woe to the world.
“And to the wicked, do not raise your horn” (Psalms 75:5). The Holy One blessed be He said to the wicked: ‘The righteous did not rejoice in My world, and you seek to rejoice?’ Reish Lakish said in the name of Rabbi Shimon ben Menasya: The ball of the heel of Adam the first man would outshine the sun, all the more so the radiance of his face.5Nonetheless, despite his greatness, Adam did not rejoice, as he sinned almost immediately after his creation. Similarly, no man should rejoice (Maharzu, based on Tanḥuma, Aḥarei, 2). Do not wonder, as the way of the world is that if a person crafts bowls, one for himself and one for a member of his household, whose does he craft more beautifully? Is it not his? So too, Adam the first man was created for the service of the Holy One blessed be He, and the sun was created for the service of the creations.
Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: The Holy One blessed be He tied thirteen canopies for him in the Garden of Eden, as it is stated: “You were in Eden, the garden of God; every precious stone was your canopy: ruby, topaz and clear quartz, beryl, onyx and chalcedony, sapphire, carbuncle, emerald and gold; the craftsmanship of your settings and your sockets was in you, on the day of your creation they were prepared” (Ezekiel 28:13). Rabbi Shimon ben Lakish said there were eleven [canopies] and the Rabbis said there were ten. But they do not disagree.6They do not disagree about the fact that the number of canopies is derived from the aforementioned verse in Ezekiel. The one who considers them thirteen considers “every precious stone was your canopy” as three.7He understands that the words every, precious, and stone allude to an additional three canopies, in addition to the ten types of precious stone listed explicitly in the verse, which each refer to a canopy crafted from that stone. Alternatively, he understands that the term “every” itself indicates three (see Maharzu). The one who considers them eleven considers it as one.8The phrase “every precious stone was your canopy” alludes to one additional canopy. The one who considers them ten does not consider it as one. After all this praise, “for you are dust and to dust you will return” (Genesis 3:19).9Despite the great glory accorded Adam, God informs him that he is created from dust and will die and return to dust.
[God said to the wicked:] ‘Abraham did not rejoice in My world and you seek to rejoice?’ A son was born to him at the age of one hundred, and ultimately, the Holy One blessed be He said to him: “Take now your son…[and offer him up there for a burnt offering upon one of the mountains that I will tell you]” (Genesis 22:2). Abraham went on a three-day journey. After three days, he saw a cloud fixed on the mountaintop. He said to [Isaac]: ‘My son, do you see what I see?’ [Isaac] said to him: ‘Yes.’ ‘What do you see?’ He said to him: ‘I see a cloud fixed on the mountaintop.’ He said to Ishmael and to Eliezer: ‘Do you see anything?’ They said to him: ‘No.’ He said to them: ‘Since you do not see anything, and this donkey does not see, “stay here with the donkey [im haḥamor]”’ (Genesis 22:5), [indicating they were] peoples comparable to the donkey [am hadomim laḥamor]. He took Isaac his son, took him up mountains and took him down hills. He took him up on one of the mountains, built an altar, arranged the wood, set the arrangement, and took the knife to slaughter him. Had it not been that an angel called him from the heavens, he would have already been slaughtered.
Know that it is so, as Isaac returned to his mother and she said to him: ‘Where have you been, my son?’ He said to her: ‘My father took me, took me up mountains, took me down hills…’ She said: ‘Woe unto the son of that woman full of grief, had it not been for the angel you would have already been slaughtered.’ He said to her: ‘Yes.’ At that moment she cried out six cries, corresponding to six shofar blasts.10By Torah law, the mitzva of shofar on Rosh Hashana requires three broken blasts (terua), each preceded and followed by a straight blast (tekia), for a total of nine blasts. The six straight blasts required correspond to Sarah’s six cries (Etz Yosef). They say that she did not complete them before she died. That is what is written: “Abraham came to lament Sarah and to weep over her” (Genesis 23:2). From where did he come? He came from Mount Moriah. Abraham had been ruminating in his heart, saying that perhaps, God forbid, some disqualification was found in [Isaac] and [therefore] his offering was not accepted. A Divine voice emerged and said to him: “Go, eat your bread with joy” (Ecclesiastes 9:7).
‘Israel did not rejoice in My world.’ It does not say “Israel rejoiced in its Maker,” but rather: “Israel will rejoice in its Maker” (Psalms 149:2). They are destined to rejoice in the deeds of the Holy One blessed be He in the future. As it were, the Holy One blessed be He did not rejoice in His world. It does not say: “The Lord rejoiced in His works,” but rather: “will rejoice” (Psalms 104:31). The Holy One blessed be He is destined to rejoice in the actions of the righteous in the future.
Elisheva bat Aminadav did not rejoice in the world when she saw five crowns [attained by her relatives] on one day. Her brother-in-law11Moses. was king, her brother,12Naḥshon. a prince, her husband,13Aaron. High Priest, her two sons,14Nadav and Avihu. the two deputy priests, her grandson Pinḥas anointed for war. When her sons entered to sacrifice and were burned, her joy was transformed into mourning. That is what is written: “After the death of the two sons of Aaron.”
“And to the wicked, do not raise your horn” (Psalms 75:5). The Holy One blessed be He said to the wicked: ‘The righteous did not rejoice in My world, and you seek to rejoice?’ Reish Lakish said in the name of Rabbi Shimon ben Menasya: The ball of the heel of Adam the first man would outshine the sun, all the more so the radiance of his face.5Nonetheless, despite his greatness, Adam did not rejoice, as he sinned almost immediately after his creation. Similarly, no man should rejoice (Maharzu, based on Tanḥuma, Aḥarei, 2). Do not wonder, as the way of the world is that if a person crafts bowls, one for himself and one for a member of his household, whose does he craft more beautifully? Is it not his? So too, Adam the first man was created for the service of the Holy One blessed be He, and the sun was created for the service of the creations.
Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: The Holy One blessed be He tied thirteen canopies for him in the Garden of Eden, as it is stated: “You were in Eden, the garden of God; every precious stone was your canopy: ruby, topaz and clear quartz, beryl, onyx and chalcedony, sapphire, carbuncle, emerald and gold; the craftsmanship of your settings and your sockets was in you, on the day of your creation they were prepared” (Ezekiel 28:13). Rabbi Shimon ben Lakish said there were eleven [canopies] and the Rabbis said there were ten. But they do not disagree.6They do not disagree about the fact that the number of canopies is derived from the aforementioned verse in Ezekiel. The one who considers them thirteen considers “every precious stone was your canopy” as three.7He understands that the words every, precious, and stone allude to an additional three canopies, in addition to the ten types of precious stone listed explicitly in the verse, which each refer to a canopy crafted from that stone. Alternatively, he understands that the term “every” itself indicates three (see Maharzu). The one who considers them eleven considers it as one.8The phrase “every precious stone was your canopy” alludes to one additional canopy. The one who considers them ten does not consider it as one. After all this praise, “for you are dust and to dust you will return” (Genesis 3:19).9Despite the great glory accorded Adam, God informs him that he is created from dust and will die and return to dust.
[God said to the wicked:] ‘Abraham did not rejoice in My world and you seek to rejoice?’ A son was born to him at the age of one hundred, and ultimately, the Holy One blessed be He said to him: “Take now your son…[and offer him up there for a burnt offering upon one of the mountains that I will tell you]” (Genesis 22:2). Abraham went on a three-day journey. After three days, he saw a cloud fixed on the mountaintop. He said to [Isaac]: ‘My son, do you see what I see?’ [Isaac] said to him: ‘Yes.’ ‘What do you see?’ He said to him: ‘I see a cloud fixed on the mountaintop.’ He said to Ishmael and to Eliezer: ‘Do you see anything?’ They said to him: ‘No.’ He said to them: ‘Since you do not see anything, and this donkey does not see, “stay here with the donkey [im haḥamor]”’ (Genesis 22:5), [indicating they were] peoples comparable to the donkey [am hadomim laḥamor]. He took Isaac his son, took him up mountains and took him down hills. He took him up on one of the mountains, built an altar, arranged the wood, set the arrangement, and took the knife to slaughter him. Had it not been that an angel called him from the heavens, he would have already been slaughtered.
Know that it is so, as Isaac returned to his mother and she said to him: ‘Where have you been, my son?’ He said to her: ‘My father took me, took me up mountains, took me down hills…’ She said: ‘Woe unto the son of that woman full of grief, had it not been for the angel you would have already been slaughtered.’ He said to her: ‘Yes.’ At that moment she cried out six cries, corresponding to six shofar blasts.10By Torah law, the mitzva of shofar on Rosh Hashana requires three broken blasts (terua), each preceded and followed by a straight blast (tekia), for a total of nine blasts. The six straight blasts required correspond to Sarah’s six cries (Etz Yosef). They say that she did not complete them before she died. That is what is written: “Abraham came to lament Sarah and to weep over her” (Genesis 23:2). From where did he come? He came from Mount Moriah. Abraham had been ruminating in his heart, saying that perhaps, God forbid, some disqualification was found in [Isaac] and [therefore] his offering was not accepted. A Divine voice emerged and said to him: “Go, eat your bread with joy” (Ecclesiastes 9:7).
‘Israel did not rejoice in My world.’ It does not say “Israel rejoiced in its Maker,” but rather: “Israel will rejoice in its Maker” (Psalms 149:2). They are destined to rejoice in the deeds of the Holy One blessed be He in the future. As it were, the Holy One blessed be He did not rejoice in His world. It does not say: “The Lord rejoiced in His works,” but rather: “will rejoice” (Psalms 104:31). The Holy One blessed be He is destined to rejoice in the actions of the righteous in the future.
Elisheva bat Aminadav did not rejoice in the world when she saw five crowns [attained by her relatives] on one day. Her brother-in-law11Moses. was king, her brother,12Naḥshon. a prince, her husband,13Aaron. High Priest, her two sons,14Nadav and Avihu. the two deputy priests, her grandson Pinḥas anointed for war. When her sons entered to sacrifice and were burned, her joy was transformed into mourning. That is what is written: “After the death of the two sons of Aaron.”