מדרש אויף הושע 14:10

“There is an evil that I have seen under the sun, and it is prevalent among men” (Ecclesiastes 6:1).
“There is an evil that I have seen under the sun.” Rabbi Shmuel bar Ami said: This is the thought of swindlers, like one who mixes water into wine, poppy oil into [olive] oil, spring water into honey, donkey milk into balsam oil, sap into myrrh, grape leaves into valuable pollen, water dyed red into fish brine, vetch into pepper, [or one who uses] a scale beam that is long on one side and short on the other side. Regarding all these, Rabbi Yoḥanan ben Zakkai said: Woe is me if I say it, and woe is me if I do not say it. If I say it, perhaps the swindlers will learn [new techniques for swindling]. If I do not say it, the swindlers will say: The Torah scholars are not conversant in our handiwork.¹And therefore they will engage in swindling all the more. Ultimately, he said it, “for the ways of the Lord are straight, the righteous walk in them [and the transgressors stumble in them]” (Hosea 14:10).²This teaches that truth must be stated, even if it will cause sinners to commit more transgressions.

Another interpretation of “But his delight is in the Torah of God” (Psalms 1:2): This is what Scripture said, “Oh! Let all who are thirsty come for water, [and he who has no money, let him acquire [food] and eat it, and come and acquire without money, and without cost, wine and milk]” (Isaiah 55:1). Just as water comes from the heavens, as it is said, “When [God] bellows, there is a rumbling of water in the heavens” (Jeremiah 10:13); so too, words of Torah were given from the heavens, as it is said “You have seen for yourselves that I spoke with you from the heavens” (Exodus 20:19). Just as water is free to all, so too are words of Torah free for all, as it is said, “[let him who has no money] acquire [food] and eat it, and come and acquire without money, and without cost, wine and milk.” Just as water descends into the world with thunder and lightning, as it is said, “The voice of God is upon the waters” (Psalms 29:3), so too [regarding] words of Torah, “On the third day, as morning dawned, there was thunder, and lightning, [and a dense cloud upon the mountain, and a very loud blast of the horn; and all the people who were in the camp trembled]” (Exodus 19:16). Just as water [gives] life to all; so too, words of Torah [give] life to all, as it is said, “For they are [a source of] life to those who find them” (Proverbs 4:22). And it is written, “For this is not a trifling thing for you: [it is your very life]” (Deuteronomy 32:47). Just as water descends drop by drop only to form [great] rivers, so too [regarding] words of Torah. A person learns a single halakha one day, and a single halakha on the next day, until he becomes a flowing stream. Rabbi Oniya said, “What is water made for? To [water] gardens and orchards [irrespective of their quality]. Could it be that the same is true regarding words of Torah [that they enter the hearts of a person irrespective of their spiritual or ethical standing]? The verse states [otherwise, as it says,] “For the paths of God are upright; [the righteous can walk on them, while sinners stumble on them]” (Hosea 14:10). [As this teaching appears in Shir HaShirim Rabba 1:2:8, it says: “Rabbi Ḥanina of Caesarea said: Just as water is drawn to gardens, orchards, lavatories, and bathhouses, could it be that the same is true regarding words of Torah? The verse states [otherwise, as it says]: “For the ways of the Lord are upright; [the righteous can walk on them, while sinners stumble on them]” (Hosea 14:10).”] Rabbi [Yehuda Ha-Nassi] said, just as water covers the nakedness of the sea, so too words of Torah cover the nakedness of Israel, as it is said, “love covers up all faults” (Proverbs 10:12). Just as with water, an adult isn’t ashamed to ask a child to give him water to drink, so too with words of Torah, an adult isn’t embarrassed to ask a child to teach him a chapter or a halakha. Just as with water, if a person is thirsty for it, he won’t be too lazy to drink, so too with Torah, a student is not too lazy to go to his Rabbi to learn from him. There was a story of Rabbi Yossi who went to learn from his Rabbi, etc. [This is the Midrash alluding to a story that appears in Eruvin 47b – It teaches that a person, and even a priest, is allowed to leave the land of Israel in order to learn Torah from the teacher that is most suited to them. This Yossi (who is called Yosef in the Talmudic version of the story), was a priest based in Israel who travelled all the way to Tzidon, outside of Israel, to learn Torah from the teacher who was most suited to his style of learning, even though the greatest sage of that generation lived in Israel. Since the greatest sage didn’t suit Yossi’s style of learning, Yossi wasn’t too lazy to walk all the way to Tzidon, and to leave the holiness of the land of Israel]. Regarding that which is written “[Moses charged us with [observing] the Torah;] it is a heritage of the congregation of Jacob” (Deuteronomy 33:4): [it is a heritage] to all those that congregate with Jacob. [This entails that] even the convert that toils in the Torah is equal to a high priest, as it is said, “[You shall keep My laws and My rules,] which a person shall observe and live by them: [I am God]” (Leviticus 18:5). [The word “person,” in this context, is understood as applying to any human being, and thus:] Priests, Levites, and Israelites are not mentioned [in this context] but rather [any] person [including a convert]. See what is written, “The families of the scribes that dwelt at Jabez: [the Tirathites, the Shimeathites, the Sucathites; these are the Kenites who came from Hammath, father of the house of Rechab]” (I Chronicles 2:55). [The Talmud identifies these “Kenites” as the descendants of Jethro, the father-in-law of Moses, some of whom merited to sit as members of the Sanhedrin (Sotah 11a) – their status, as converts, did not get in the way of their becoming leading Torah sages]. And Shamaya and Avtalyion were descendants of Sisera [the Canaanite general], and they [nevertheless] taught Torah to the masses as members of the Great Assembly. Therefore it is written, “God spoke these words to your entire congregation” (Deuteronomy 5:19) [paying no heed to matters of status or pedigree].

Rabbi Yaakov bar Yuda in the name of Rabbi Yonatan of Beit Govrin opened: "The way of the sluggard is like a hedge^*note that the Pesikta preserves a different orthography (כמסוכת) than the Masoretic tradition for Prov. 15:19 (כמשכת); however, both variants have the same meaning, "like a hedge" (and see Micah 7:4 (ממסוכה)) of thorns, but the path of the upright is exalted" (Prov. 15:19). "The way of the sluggard" -- this is Esau (Rome) the wicked. "Like a hedge of thorns" -- for it is similar to a thornbush, wherein you extricate yourself on this side only to get entangled on that side. Thus did Esau the wicked turn himself into [a thornbush for the Jews]: "Bring your head tax, your property tax, your state tax!" When one is unable to pay, he imposes penalties and fines upon them. "But the path of the upright is exalted" -- that is the Holy One Blessed be He, as it is written, "For straight are the ways of Hashem, and the righteous will walk on them" (Hos. 14:10). Therefore, He rendered His words fitting for Moses, and said, "When you raise up (ki tisa) the head of the Children of Israel (i.e., in exaltation), [... they are each to give a ransom for their souls ... of half a shekel]" (Ex. 30:12-13).^*Unlike Rome, which humiliated the Jews by taxing them into penury, God exalted His people while requiring only a token head-tax of a half-shekel.