מדרש אויף משלי 10:20

Rabbi Yudan opened: "Choice silver is the tongue of the righteous; the heart of evildoers is worth little" (Prov. 10:20). "Choice silver is the tongue of the righteous" -- this is the testimony of the prophet. "The heart of evildoers is worth little" -- that is Jeroboam. Thus it is written, "And behold, a man of God came from Judah with the word of Hashem [to Beth El; and Jeroboam stood by the altar to burn incense]" (1 Kings 13:1). "And [the man of God] called out on the altar by the word of Hashem, and he said, 'Altar! O altar!'" (1 Kings 13:2). And why [did he call out] "Altar! O altar!" two times? Said Rabbi Abba bar Kahana, [he was calling out to] the altar that was in Beth El, and the altar that was in Dan (see 1 Kings 12:29). What did he call out on it? "Behold, a son is born to the House of David, [and] Josiah is his name. And upon you he shall slaughter the priests of the high places that burn incense upon you" (1 Kings 13:2). "And the bones of Jeroboam will be burned upon you" is not written here; rather, "and the bones of a man will be burned upon you" (ibid.). It teaches that he paid homage to the kingship, as it is written, "And it was that when the king heard the word of the man of God, who had called out on the altar in Beth El, that Jeroboam stretched out his arm above the altar and cried, 'Seize him!'" (1 Kings 13:4). Rabbi Huna in the name of Rabbi Idi, the Place takes greater pity on the honor of the righteous than on His own honor -- [Jeroboam] was standing and sacrificing to an idol and his hand did not wither, but the moment he stretched out his hand against a righteous man, his hand withered. Thus it says, "And the hand withered that he had stretched out against [the man of God]" (ibid.). "And the king answered and said to the man of God, 'Entreat please on my behalf to the face of Hashem your God, and pray for me'" (1 Kings 13:6). Two [amoraim] commented [on this verse]. One said, [it is notable that Jeroboam said,] "your God" and not "my God." And the other said, how could he call Him "my God" when he was standing and sacrificing before an idol, and he was calling it "my god"? Nevertheless, "the man of God entreated the face of Hashem, and the king’s hand was restored, and became as it was before" (ibid.). What is "as it was before"? Rabbi Berachya, Rabbi Yuda bar Simon in the name of Rabbi Yehoshua ben Levi: "Though thou shouldst grind a fool in a mortar among crushed grain with a pestle, yet will his foolishness not depart from him" (Prov. 27:22, Koren tr.). Just as before he would stand and sacrifice to an idol, so too afterwards he would stand and sacrifice to an idol. Another interpretation: "Refined silver is the tongue of the righteous" (Prov. 10:20) -- that is the Holy One Blessed be He, who chose the tongue of Moses, and said, "When you take a census of the Children of Israel " (Ex. 30:12; see Midrash Tanchuma, Ki Tisa 6:4).

R. Yudan opened the discussion with the verse: The tongue of the righteous is as choice silver; the heart of the wicked is little worth (Prov. 10:20). The tongue of the righteous is as choice silver alludes to the prophet Iddo. The heart of the wicked is little worth refers to Jeroboam. Scripture states: And behold, there came a man of God out of Judah by the word of the Lord unto Beth-el, and Jeroboam was standing by the altar to offer; and he cried against the altar by the word of the Lord, and said: “O altar, altar” (I Kings 13:1–2). Why is the word altar repeated twice? R. Abba the son of Kahana said: Because there were two altars, one at Bethel and one at Dan. Why did he say: Behold, a son shall be born to the house of David, Josiah by name; and upon thee shall he sacrifice the priests of the high places that offer upon thee, and man’s bones shall be burnt upon thee? (ibid., v. 2)? It does not say in the verse “the bones of Jeroboam” but rather man’s bones. You learn from this that he (the prophet) was respectful toward the government. And it came to pass, when the king heard the saying of the man of God, which he cried against the altar in Beth-el, that Jeroboam put forth his hand from the altar, saying: “Lay hold on him.” And his hand, which he put forth against him, dried up, so that he could not draw it back (ibid., vv. 4–5).

Another matter, “vekorbano…” – what did the princes see that led them to present offerings in this manner? The Rabbis say: Even though each of them presented an identical offering, they offered it regarding significant matters, and each and every one presented according to his perspective. Naḥshon began and presented regarding the protocol of the monarchy, just as his father crowned him over his brothers, just as it says: “Judah, you, your brothers will acknowledge you…[your father's sons will prostrate themselves to you]. Judah is a lion cub…” (Genesis 49:8–9). Likewise it says: “For Judah prevailed over his brothers, as the prince would come from him” (I Chronicles 5:2). There was a tradition in the hand of the tribe of Judah, their Sages, and their prominent leaders, from Jacob our patriarch, regarding everything that is destined to befall each tribe until the messianic era. Likewise, there was a tradition in the hand of each and every tribe regarding what would befall it until the messianic era, from Jacob their father.
“Vekorbano…” – he presented the dish and the basin corresponding to the kings of the house of David, who are destined to emerge from him, who ruled over the entire world, over the sea and over the land, e.g., Solomon and the messianic king. Solomon, from where is it derived? It is as it is written: “For he ruled over the entire region beyond the river, from Tifsaḥ to Gaza” (I Kings 5:4). Rav and Shmuel, one said Tifsaḥ is at one end of the world and Gaza is at the other end of the world. One said: They stand adjacent to one another; just as he ruled over Tifsaḥ and over Gaza, so he ruled over the entire world. And it says: “All the world sought the presence of Solomon, to hear his wisdom…. Each would bring his tribute…” (I Kings 10:24–25). From where is it derived that he ruled over the sea? It is as it is written: “Also the fleet of Hiram, which had carried gold from Ophir…” (I Kings 10:11). “For the king had a fleet of Tarshish at sea with the fleet of Hiram. Once every three years…” (I Kings 10:22). And it says: “I will set his hand upon the seas, his right on the rivers” (Psalms 89:26).
The messianic king, from where is it derived? It is, as it is written: "He will rule from sea to sea, from the river to the ends of the land" (Psalms 72:8). Over the land, from where is it derived? It is as it is written: “And all the kings, all the nations will bow to him, will serve him” (Psalms 72:11). And it says: “And behold, among the clouds of the heavens…. To him was given dominion, [honor, and kingship, and all the peoples, nations, and languages would serve him]” (Daniel 7:13–14). “The stone that struck the image became a great mountain, and filled the entire earth” (Daniel 2:35). This is why he presented a dish, corresponding to the sea that surrounds the entire world and resembles a dish.
Why was “its weight one hundred and thirty”? (Numbers 7:13). It is because when the Holy One blessed be He gathered all the waters to one place on the third day of the formation of the world, he called them seas, as it is stated: “And to the gathering of the waters, He called seas [yamim]” (Genesis 1:10). The numerical value of yamim is one hundred; yod, yod are twenty, mem, mem are eighty, that is one hundred. Solomon came and added a sea to the construction of the Temple in which the priests could immerse themselves, just as it says: “He crafted the sea, of cast metal, ten cubits from brim to brim, [circular around, and its height was five cubits; a thirty-cubit line would wrap around it]” (I Kings 7:23). Corresponding to those thirty cubits that was the circumference of the sea that Solomon crafted, he added thirty shekels to the weight of the dish corresponding to the sea of Solomon. That is one hundred and thirty shekels, the weight of the dish, corresponding to the seas and to the sea of Solomon.
“One silver basin” (Numbers 7:13), it is corresponding to the world, that is shaped like an orb that is tossed from hand to hand. Why was its weight “seventy shekels”? (Numbers 7:13). It is because both of them⁴⁶Solomon and the Messianic king. ruled over seventy nations, which exist from one end of the world to the other end.
From where is it derived that the sea is shaped in the form of a dish and the world is shaped like an orb? It is like that which we learned: The Rabbis say: Only one that has in its hand a staff, a bird, an orb, a dish, a sword, a crown, or a ring is forbidden.⁴⁷A statue of a person in whose hands one of these objects appears is considered an idol, and it is forbidden to benefit from it in any way. A staff, as it rules the entire world with it. A bird: “My hand has grasped the riches of the peoples like a nest” (Isaiah 10:14). An orb, as the world is shaped like an orb. Rabbi Yona said: Alexander of Macedonia, when he sought to ascend heavenward, he would rise and rise until he would see the world as an orb and the sea as a dish. That is why, when they draw him, it is with an orb in his hand. Should they draw him with a dish in his hand? He does not have dominion over the sea. But the Holy One blessed be He has dominion over the sea and has dominion over the land, recues at sea and rescues on land; that is why they brought a dish corresponding to the sea and a basin corresponding to the land.
“Both of them full [of high quality flour]" (Numbers 7:13), as the nation brought tributes [menaḥot]⁴⁸The word menahot can also refer to meal offerings, which typically consist of high quality flour. to Solomon; likewise they are destined to bring it to the messianic king, just as it says: “[The kings of Tarshish and of the islands will bring tribute [minḥa]]; the kings of Sheba and Seva will offer gifts” (Psalms 72:10). “Full [mele’im]” means nothing other than gifts, just as it says: “And gave them all [vaymalum] to the king” (I Samuel 18:27). “High quality flour [solet]" (Numbers 7:13), just as it says: "valued [hamesulaim] like gold" (Lamentations 4:2). "Mixed with oil” (Numbers 7:13), just as it says: “A good name is better than fragrant oil” (Ecclesiastes 7:1), and it says: “Your name is like poured oil” (Song of Songs 1:3), as their good name would go forth throughout the world.
Why were they of silver? It is just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20).
“One gold ladle, ten shekels, [full of incense]” (Numbers 7:14), corresponding to the ten generations from Peretz to David, as it is stated: “These are the generations of Peretz: [Peretz begot Hetzron]; and Hetzron begot [Ram, and Ram begot Aminadav;] Aminadav begot Naḥshon, [and Naḥshon begot Salmon; Salmon begot Boaz, and Boaz begot Oved]; and Oved begot [Yishai], and Yishai begot David” (Ruth 4:18–22). “One…ladle,” as they were all like one hand, all full-fledged righteous men. That is, “full of incense” (Numbers 7:14), as their actions were pleasant like the fragrance of the incense.
“One young bull” (Numbers 7:15), corresponding to Abraham, who was the primary progenitor, and who, in his regard, it is stated: “Abraham ran to the cattle [and took a young bull]” (Genesis 18:7). “One ram” (Numbers 7:15), this is Isaac, as, in his regard it is stated: “He took the ram and he offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” (Numbers 7:15), corresponding to Jacob, in whose regard it is stated: “Jacob separated the sheep” (Genesis 30:40). “One goat as a sin offering” (Numbers 7:16), corresponding to Judah, who brought Joseph’s fine tunic that he had immersed in the blood of the goat, as it is stated: “They slaughtered a goat [and they dipped the tunic in the blood]" (Genesis 37:31). Judah brought it to his father and said: “Identify this, please, is it your son’s tunic?” (Genesis 37:32). That is why it was meted to him with the same measure, as Tamar said to him: “Identify, please, whose signet, belt, [and staff are these?]” (Genesis 38:25). That is why sin offering is stated in this regard, as they brought it as atonement for him, because he brought anguish to his father.
“And for the peace offering [hashelamim], two cattle” (Numbers 7:17) – these are David and Solomon, as they initiated the monarchy, as cattle [bakar] is nothing other than an expression of monarchy, just as it says: “Butter of cattle [bakar] and milk of sheep…” (Deuteronomy 32:14), and we translate it: Give them the plunder of their kings.⁴⁹Targum Onkelos on the verse. Shelamim, because they were full-fledged righteous men,⁵⁰Shelamim is expounded as though it is written shelemim, complete. and in their days, Israel were flawless [mushlamim], and in the days of Solomon, the kingdom was complete [shelema], as it is stated: “Solomon sat on the throne of the Lord” (I Chronicles 29:23). The two of them built the Temple; David made the foundation, and Solomon built it.
“Five rams, five goats, five sheep in their first year” (Numbers 7:17) – these are fifteen corresponding to the fifteen kings who were from Reḥavam until Zedekiah, king son of a king. Some were full-fledged righteous men, some were middling, and some were full-fledged wicked men.
“This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). When the Holy One blessed be He saw that he presented his offering corresponding to the order of the patriarchs and the royal dynasty, He began lauding his offering: “This was the offering of Naḥshon son of Aminadav.”