“A good name is better than fine oil, and the day of death than the day of one's birth” (Ecclesiastes 7:1). “A good name is better than fine oil.” Fine oil descends,1See Psalms 133:2. a good name ascends.2See Genesis 12:2. Fine oil is temporary, a good name is eternal. Fine oil is finite, a good name is infinite. Fine oil costs money, a good name is free. Fine oil is for the living, a good name is for the living and for the dead. Fine oil is for the wealthy, a good name is for the poor and the wealthy. Fine oil wafts from the inner chamber to the banquet hall, a good name carries from one end of the world to the other end. Fine oil falls on a corpse and putrefies, as it is stated: “Flies of death putrefy and ferment blended oil” (Ecclesiastes 10:1). A good name falls on the dead and does not putrefy, as it is stated: “He went up and stretched himself upon the boy […and the lad opened his eyes]” (II Kings 4:35).3Elisha’s righteousness, which earned him a good name, allowed him to revive the dead. Fine oil falls on water and disperses, a good name falls on water and does not disperse, as it is stated: “The Lord said to Jonah and it spewed Jonah out” (Jonah 2:11). Fine oil falls onto fire and burns, a good name falls on fire and does not burn, as it is written: “Then…they emerged [from within the fire]” (Daniel 3:26).4The reference is to Ḥananya, Mishael, and Azarya. Rabbi Yehuda ben Rabbi Simon said: We have found those with fine oil who entered a place of life and emerged burned, and those with a good name who entered a place of death and emerged alive. Nadav and Avihu5They had been anointed with the anointing oil. entered a place of life and died.6Nadav and Avihu, who had been anointed to the priesthood with the anointing oil, entered the Tabernacle and were killed (see Leviticus 10:1–2). Ḥananya, Mishael, and Azarya entered a fiery furnace and emerged alive. Therefore, it is stated: “A good name is better than fine oil…”
The Rabbis say: The Holy One blessed be He said to Moses: ‘Go and appoint a High Priest for Me.’ [Moses] said before Him: ‘Master of the universe, from which tribe?’ He said to him: ‘From the tribe of Levi.’ [Moses asked:] ‘With what will I anoint him?’ He said to him: ‘With the anointing oil.’ At that moment, Moses was joyful; he said: ‘My tribe is so beloved before the Holy One blessed be He.’ The Holy One blessed be He said to him: ‘By your life, it is not your tribe, but it is your brother’ – that is what is written: “And you, bring [Aaron your brother] near to you” (Exodus 28:1). His anointing with the anointing oil, from where is it derived? It is as it is stated: “You shall take the anointing oil […and anoint him]” (Exodus 29:7). However, his service is not service and he has liability unless the names of the tribes are engraved on his heart, as it is written: “Aaron will bear the names…[of the children of Israel…upon his heart]” (Exodus 28:29). The Holy One blessed be He said: ‘The names of the tribes are dearer to me than the anointing oil with which priests and kings are anointed.’ Rabbi Neḥemya said: The Holy One blessed be He said to Moses: ‘Go and appoint a High Priest for Me.’ [Moses] said before Him: ‘Master of the universe, from which tribe?’ He said to him: ‘From the tribe of Levi.’ [Moses asked:] ‘With what will I anoint him?’ He said to him: ‘With the anointing oil.’ At that moment, Moses was joyful; he said: ‘My tribe is so beloved before the Holy One blessed be He.’ The Holy One blessed be He said to him: ‘By your life, it is not your tribe, but it is your brother; that is what is written: “And you, bring [Aaron your brother] near to you” (Exodus 28:1). His anointing with the anointing oil, from where is it derived? It is as it is stated: “You shall take the anointing oil […and anoint him]” (Exodus 29:7). However, his service is not service and he has liability unless the names of the tribes are engraved on his two shoulders, as it is written: “Aaron shall bear their names before the Lord upon his two shoulders as a remembrance” (Exodus 28:12). “Six of their names [on one stone and the names of the six that remain on the other stone]” (Exodus 28:10). Rav Beivai said: Had they been missing one letter they would not have served their purpose. Rabbi Oshaya taught: Even one dot. Rabbi Shimon ben Yoḥai taught: There are three crowns; the crown of Torah, the crown of priesthood, and the crown of kingship. The crown of priesthood, Aaron merited it and took it. The crown of kingship, David merited it and took it. The crown of Torah is available for [all] generations. Anyone who acquires Torah it is as though he acquired [all] three of them. Anyone who did not acquire Torah, it is as though he did not acquire any of them. Rabbi Bon said in the name of Rabbi Shmuel bar Naḥmani: We found that the Holy One blessed be He went a distance that takes five hundred years to traverse to make a name for Himself, as it is written: “[Who is like Your people, like Israel…] whom God went to redeem to Himself for a people and to make a name for Himself […nations and their gods]” (II Samuel 7:23). Rabbi Yosei HaGelili said: A nation and its gods.7He interprets the end of the verse to mean that God redeemed Israel despite the fact that there were idolaters among them who took their gods with them. Rabbi Akiva said to him: You have rendered the sacred profane. The Israelites said before the Holy One blessed be He: ‘You redeemed Yourself, as it were, as it is stated: “Whom You redeemed for Yourself from Egypt, nations and their God”’ (II Samuel 7:23).8According to Rabbi Yosei HaGelili, this would be translated as “their gods.” It is written: “Whom God went [halakh] [to redeem] for Himself [a people]” (I Chronicles 17:21), and later it says: “Whom God went [halekhu] [to redeem for Himself for a people]” (II Samuel 7:23). Halakh, this is the Holy One blessed be He; halekhu, this is Moses and Aaron.9The term halekhu is plural, and therefore the midrash interprets it as referring to Moses and Aaron. Thus, the verse means that Moses and Aaron were emissaries God sent to accomplish this objective.
Rabbi Shimon ben Yoḥai said: A good name is more beloved than the Ark of the Covenant, as the Ark of the Covenant went only three days, as it is stated: “And the Ark of the Covenant of the Lord traveled before them [three days’ journey to seek out a resting place for them]” (Numbers 10:33), and a good name goes from one end of the world to the other end. From where do we derive it? It is from David, as it is stated: “The name of David went out to all the lands; and the Lord imposed fear of him upon all the nations” (I Chronicles 14:17). A good name is more beloved than priesthood and kingdom, as priesthood and kingdom lapsed, and a good name does not lapse. The disciples of Rabbi Abba and Abba Tzidoni said in the name of Rabbi Shmuel bar Naḥman: The tribes are more beloved in their death than in their lifetimes, as during their lives, it was not stated: “Six of their names,” while after their deaths, it is stated: “Six of their names” (Exodus 28:10).10It was only after their deaths that remembrance of their names became a source of merit for their descendants. Rabbi Yehuda said: Miriam and Yokheved were the midwives of the Israelites. As it is written: “The name of one was Shifra and the name of the second was Pu’a” (Exodus 1:15). Shifra, this is Yokheved, who would tend to [mishaperet] the children. Alternatively, it is because she procreated [shepara verava].11She gave birth to Moses at the age of one hundred and thirty. Alternatively, it is because the Israelites procreated due to her. Alternatively, it is because they bettered [shiperu] [the Israelite women] with mitzvot and good deeds. Alternatively, Shifra [is the name given her] as praise [of her character], as it is stated: “With His breath the heavens were calmed [shifra]” (Job 26:13). Pu’a, this is Miriam, as she would make a comforting sound [po’a] to the woman, and the child would emerge. Alternatively, Pu’a, as she would cry [po’a] and weep over her brother Moses who was cast into the Nile, as it is stated: “His sister stood at a distance” (Exodus 2:4). Alternatively, Pu’a, as she revealed [hofia] the actions of her brother.12She prophesied about him before he was born (Etz Yosef). Alternatively, as she stood boldly [pa’at] before Pharaoh and said to him: ‘Woe to you on the Day of Judgment.’ It is taught: A man is called by three names; one that his father and his mother called him, one that others called him, and one that he is called in the book of his lineage.13The book that the Holy One blessed be He wrote, which spans the time from Creation until the culmination of all the generations. One’s name in that book expresses the purpose for which one was created (Midrash HaMevo’ar).
Rabbi Pinḥas said: Man is beloved by his name, but I would not know which of them. Solomon came and explained: “A good name is better than fine oil, and the day of death than the day of one's birth.”14It is his name at the end of his life, when he dies, that is most important. When a person is born, one counts to his death. When he dies, one counts his life. When he is born everyone is joyous; when he dies, everyone weeps. But that should not be so; rather, when a person is born no one should be joyous, as they do not know the challenges and actions that will confront him, and whether he will be righteous or wicked, good or bad. When he dies, they should rejoice that he passed away with a good name and departed from the world in peace. This is analogous to two ships at sail in the Mediterranean Sea; one was leaving the port and one was entering the port. Regarding the one leaving the port, everyone rejoiced, and regarding the one leaving the port, they did not rejoice. There was one clever person there. He said to them: ‘I see matters to the contrary. Regarding the one leaving the port, they should not rejoice with it, because they do not know what challenges will confront it, how many days it will be challenged, how many storms it will encounter. When it enters the port, everyone should rejoice that in entered in peace.’ Similarly, when a person dies, everyone should rejoice, and praise him that he passed away in peace from the world with a good name. That is what Solomon said: “And the day of death than the day of one's birth.” You find that when the righteous are born no one is aware of it, and when they die, everyone is aware of it. When Miriam was born, no one was aware of it and when she died, the spring vanished, and everyone was aware. The spring publicized her death.15A spring of water miraculously accompanied Israel through the wilderness, on Miriam’s account. When she died, the spring disappeared and the people thirsted for water (Ta’anit 9a). When Aaron the High Priest was born, no one was aware of it, and when he died, the clouds of glory vanished, and everyone was aware. The cloud publicized his death. When Moses our master was born, no one was aware of it, and when he died, everyone was aware. The manna publicized his death. When Joshua was born, no one was aware of it, and when he died, everyone was aware, as it is stated: “They buried him on the border [of his inheritance]…north of Mount Gaash” (Joshua 24:30). The Rabbis say: We reviewed the entire Bible and we did not find a place named Mount Gaash. Rather, what is Mount Gaash? [It is a reference to the fact that] because they were preoccupied [nitga’ashu]16They were involved in settling the land. and were negligent in performing acts of kindness to Joshua,17They did not express their respects for him when he died. the Holy One blessed be He sought to quake and spew [lehagish] lava upon them in order to destroy them. [They were preoccupied] because the Land of Israel had been distributed and its distribution was too dear to them; this one was involved in his field, that one was involved in his vineyard, this one was involved in his olive grove, that one was involved in his charcoal. They were all involved in their labor, and that is why the Holy One blessed be He sought to quake the world upon them. Therefore, everyone was aware of it, and his death was publicized. When David was born, no one was aware of it, but when he died everyone was aware of it, as it is stated: “When Hadad heard in Egypt that David lay with his fathers, [and that Yoav, commander of the army, had died]” (I Kings 11:21). Rabbi Pinḥas said: Is laying not death?18Why does the verse use two different expressions for death with regard to David and Yoav? Rather, for David, who was king, [the term] lying is written;19This is a less direct and therefore more respectful term than the term death. for Yoav, who was commander of the army, [the term] death is written. Alternatively, is laying not death? Rather, for David, who was anointed with the anointing oil, [the term] lying is written; for Yoav, who was not anointed with the anointing oil, [the term] death is written. Alternatively, is laying not death? Rather, for David, who died in his bed, [the term] lying is written; for Yoav, who was killed, [the term] death is written. Alternatively, is laying not death? Rather, for David, whose sons inherited his position, [the term] lying is written; for Yoav, whose sons did not inherit his position, [the term] death is written. Therefore, everyone was aware of it when David died, as Solomon publicized his death.20By inheriting David’s position. When Samuel was born, no one was aware of it, but when he died everyone was aware of it, as it is stated: “Samuel died and…all Israel eulogized him” (I Samuel 25:1). Rabbi Yehoshua ben Levi said: The parable says: One who is bitten by a snake, a rope frightens him.21Since the people had almost been destroyed due to the insufficient honor they accorded Joshua upon his death, they were very careful to pay the proper respects when Samuel died (Matnot Kehuna). Rabbi Shmuel bar Naḥman said: They gave him his due, as it is stated: “He went each and every year and circulated in Beit El, [Gilgal, and Mitzpa, and he judged Israel in all those places]” (I Samuel 7:16).22Since he made himself available to the people in so many different places, they all accorded him respect. One verse says: “Samuel died” (I Samuel 25:1), and one verse says: “Samuel had died” (I Samuel 28:3).23Whey does the book of Samuel report Samuel’s death in two separate locations? Rabbi Asi said: “Samuel had died,” certainly [informs of his] death. “Samuel died,” the matters are stated only with regard to Naval, as it is stated: “Samuel died…there was a man in Maon” (I Samuel 25:1–2).24In chapter 28, the book of Samuel reports the death of Samuel as its own event, and recounts the people’s eulogies for him. In chapter 25, the book mentions Samuel’s death in passing in order to provide context for the incident involving Naval, who threw a celebration at this time and was stingy toward David. Rabbi Shmuel bar Naḥman said: Everyone was mourning and clapping hands [in grief] over the death of the righteous one, and this wicked one [Naval] was making drinking parties. Rabbi Yehuda said: This is to teach you that anyone who repudiates acts of kindness, it is as though he repudiates the fundamental doctrine.25The reference is to the doctrine of belief in God. Naval refused to bestow kindness on David, and of him it is said: “The scoundrel [naval] says in his heart: There is no God” (Psalms 14:1) (Matnot Kehuna). But King David, may he rest in peace, what would he do? He would perform acts of kindness for everyone. He would say thus: Even a killer, or one who was killed, even a pursuer, or one who is pursued, I perform acts of kindness for him as I do for the righteous. That is what is written: “But I, in Your mercy I trust; my heart will rejoice in Your salvation, I will sing to the Lord, because He has been kind to me [gamal alai]” (Psalms 13:6).26Because I have accepted the responsibility of performing acts of kindness [ole gemilat ḥesed], I will merit to rejoice in God’s salvation (Matnot Kehuna).
“It is better to go to a house of mourning than to go to a house of feasting; for that is the end of all men, and the living will take it to heart” (Ecclesiastes 7:2). “It is better to go to a house of mourning than to go to a house of feasting.” Why? It is because “the heart of the wise is in a house of mourning” (Ecclesiastes 7:4), as anyone who mourns, the Holy One blessed be He brings him joy, as it is stated: “The humble will increase their joy in the Lord” (Isaiah 29:19). Another matter, “it is better to go to a house of mourning than to go to a house of feasting” – it is better to adopt a mode of conduct for which there is a recompense, than a mode of conduct for which there is no recompense.27Just as one pays respects to the dead, others will pay their respects to him when he dies. But regarding feasting, it is not clear that he who attends a feast will himself conduct a feast. It is better to adopt a mode of conduct that serves the living and the dead, than a mode of conduct that serves only the living. It is better to adopt a mode of conduct that serves both the wealthy and the poor, than a mode of conduct that serves only the wealthy. It is better to adopt a mode of conduct that involves consolation, than a mode of conduct that does not involve consolation.
Rabbi Berekhya said: Performing acts of kindness is in the Torah at its beginning, in its middle, and at its end. It is at its beginning, as it is written: “The Lord God built the rib [that he took from the man, into a woman, and He brought her to the man]” (Genesis 2:22). [This verse] teaches that the Holy One Blessed be He braided Eve’s hair, and brought her to Adam, and he became the groomsman for them; as in the coastal towns, they call braiding, building. It is in its middle, as it is written: “The Lord appeared to him in the plains of Mamre” (Genesis 18:1), teaching that He visited him.28God visited Abraham, who was recovering from his circumcision. “God blessed Isaac his son” (Genesis 25:11), this is the blessing of the mourners.29He came to console Isaac upon the death of Abraham. At its end, as it is stated: “He buried him in the valley” (Deuteronomy 34:6).30God buried Moses. Rabbi Ḥanin said: What is the measure of recompense [for acts of kindness]? Jacob died in the land of Egypt. For whom was it fitting to tend to him? Is it not the Holy One blessed be He, who said to him: “I will descend with you to Egypt [and I will also take you up]” (Genesis 46:4)? Joseph came and snatched the mitzva for himself, as it is written: “Joseph ascended to bury his father” (Genesis 50:7). Joseph died in Egypt. For whom was it fitting to tend to him? Is it not the tribes, to whom he administered an oath, as it is stated: “Joseph administered an oath [to the sons of Israel, saying: God will surely remember you, and you shall carry up my bones from here]” (Genesis 50:25). Moses came and snatched the mitzva for himself, as it is stated: “Moses took Joseph’s bones” (Exodus 13:19). Moses died, and the Holy One blessed be He, in His glory, repaid him, as it is stated: “He buried him in the valley” (Deuteronomy 34:6).
It is written: “The Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21). We have found that the Holy One blessed be He performs acts of kindness: He adorns brides, blesses grooms, visits the ill, buries the dead, and comforts the mourners. He adorns brides, as it is written: “The Lord God built [the rib that he took from the man into a woman, and He brought her to the man]” (Genesis 2:22). Rabbi Yoḥanan says: He built her, adorned her, and showed her to him [Adam]. Rabbi Abbahu said: Perhaps you will say that He showed her to him from behind a carob tree or from behind a sycamore tree; rather, He adorned her with twenty-four types of jewelry and then He showed her to him, as it is stated: “And He brought her to the man” (Genesis 2:22).31Although she was made from his rib, and would naturally have been right next to him, the verse states that God brought her to him. This implies that He took her to another location to adorn her and then brought her to Adam (Midrash HaMevo’ar). He blesses grooms, as it is stated: “God blessed them” (Genesis 1:28). He visits the ill, as it is stated: “The Lord appeared to him in the plains of Mamre” (Genesis 18:1). He buries the dead, as it is written: “He buried him in the valley” (Deuteronomy 34:6). He comforts the mourners, as it is written: “He called its name Alon Bakhut” (Genesis 35:8). Rabbi Shmuel bar Naḥman said: What is Alon Bakhut? While he was observing the mourning for Deborah, his nursemaid, tidings reached him that his mother Rebecca had died, and he wept two weepings [bekhiyot]; that is why it is stated [that Jacob called that place] Alon Bakhut. And [the verse] states regarding Jacob: “[And God appeared to Jacob again…] and blessed [him]” (Genesis 35:9) – He blessed him with the blessing of the mourners.
Rabbi Simon said: We have found that [people] went to a house of feasting and their names were not specified, [and people went] to a house of mourning and their names were specified. Og went to Abraham’s feast and his name was not specified. Job’s three comrades went to the house of mourning and their names were specified. We have found that [people] went to a house of feasting and they were not spared from Gehenna, and [people] went to a house of mourning and they were spared from Gehenna. Og was at Abraham’s feast and he was not spared from Gehenna. Those who went to the house of mourning were spared from Gehenna. Rabbi Yissakhar of Kefar Mandi said: It is the way of the wicked to be consigned to the lowest level of Gehenna, as it is stated: “He strikes them in the place of the wicked” (Job 34:26). Job’s three comrades went to the house of mourning and they were spared from Gehenna, as it is written: “Each man came from his place” (Job 2:11). Each from his home, each from his city, each from his land, is not written here, but rather, “each from his place” – from the place that was established for them in Gehenna. They were spared and rescued from it. We have found that [people] went to a house of feasting and the Divine Spirit did not rest upon them; this is Og. Job’s three comrades went to a house of mourning and the Divine Spirit rested upon them. That is what is written: “Elifaz answered” (Job 4:1), “Bildad answered” (Job 8:1). It is taught in the name of Rabbi Meir: Any place where answering [aniya], saying [amira], and so [ko, kakha] are stated, these statements were made in the sacred tongue and with [the inspiration of] the Divine Spirit.
Why does the verse state: “And the living will take it to heart”? Perform an act of kindness so they will perform it for you: Accompany [the dead] so they will accompany you; eulogize, so they will eulogize you; bury, so they will bury you; perform kindness, so kindness will be performed for you. Rabbi Mana said: “And the living will take it to heart” – these are the righteous who position their death opposite their heart.32They are always cognizant of their own mortality. Why do they pound their hearts?33When something bad occurs (Matnot Kehuna), or when they confess their sins (Maharzu). It is to say that everything is there.34The heart is the source of their decisions and actions. This is understood from the verse, “and the living will take it to heart.” Another matter, “and the living will take it to heart” – this is He who lives eternally, who rewards a person for each and every step [he takes] in performing acts of kindness, as Rabbi Yona said: One may not inquire regarding halakhot before the bier of a dead person.35This is because doing so mocks the one who is dead, who is no longer capable of engaging in Torah study. But did Rabbi Yoḥanan not ask Rabbi Yannai before the bier of Rabbi Shimon ben Yehotzadak: ‘If one consecrated his burnt offering for Temple maintenance, is one liable in its regard for misuse of consecrated property?’36If one consecrates an animal as a burnt-offering and then consecrates its hide to the Temple treasury, does that second consecration take effect? If so, and the animal is sacrificed without first being redeemed from the Temple treasury, one who derives benefit from the hide would surely be liable for misuse of consecrated property. He answered him: ‘Since the priests can delay the slaughter, he is liable for misuse.’ It is said that [Rabbi Yannai] answered him when he was at a distance [of more than four cubits from the bier]. It is taught: It is prohibited for the pallbearers to wear shoes, due to the concern that the shoe of one of them will rip and he will be delayed in performance of the mitzva. Rabbi Zeira fell to the ground while speaking. They came to stand him up, and they found that he was afflicted in his speaking.37He had become very weak while delivering a eulogy and was unable to continue (Etz Yosef). They said to him: ‘Why did this [occur]?’ He said to them: ‘[I began to contemplate] the world to which we are going [after death].’ That is what is written: “And the living will take it to heart.”
“Anger is better than laughter, as with a cross countenance the heart will be bettered” (Ecclesiastes 7:3). “Anger is better than laughter.” Solomon said: Had [my] father been a little angry at Adoniya, it would have been better for him than the laughter with which the attribute of justice mocked him. Why? It is because “with a cross countenance the heart will be bettered.” Had he shown him a cross countenance, he would have caused him to better his ways. Instead, “his father had never aggrieved him” (I Kings 1:6).38Ultimately, this lead to Adoniya’s attempt to sieze power, and his eventual death. See I Kings chapters 1–2. Likewise regarding Amnon, had David his father been a little angry with him, it would have been better for him than the laughter which which the attribute of justice mocked him. Why? It is because “with a cross countenance the heart will be bettered.” Instead, “Amnon alone is dead” (II Samuel 13:32). Another matter, “anger is better than laughter” – had the Holy One blessed be He been angry at the generation of the Flood, it would have been better than the laughter with which the attribute of justice mocked them, as it is stated: “Their offspring are established before them” (Job 21:8).39Had the Holy One blessed be He shown them anger, they would have improved their ways, and died in peace with their offspring surrounding them. Another matter, “anger is better than laughter” – had the Holy One blessed be He been angry at the Sodomites, it would have been better than the laughter with which the attribute of justice mocked them, as it is stated: “Their houses are safe, without fear” (Job 21:9).40That would have been their plight.
“The heart of the wise is in a house of mourning, and the heart of fools in the house of rejoicing” (Ecclesiastes 7:4). “The heart of the wise is in a house of mourning.” Rabbi Yitzḥak said: This is analogous to one who said to his servant: ‘Go out and bring me a fine object.’ He said to him: ‘Where do I find a fine object?’ He said to him: ‘Where you find a multitude of people going, there is a fine object.’
“It is better to hear the rebuke of a wise man, than for a man to hear the song of fools” (Ecclesiastes 7:5). “It is better to hear the rebuke of a wise man,” these are the deliverers of homilies. “Than for a man to hear the song of fools,” these are the disseminators, who raise their voices in song so the people will hear.41When the Sages of talmudic times would deliver public lectures, they would state a teaching in a low voice to disseminators, who would then repeat it loudly for the assembled crowd. Alternatively, “it is better to hear the rebuke of a wise man” – these are the rebukes delivered by Moses. “Than for a man to hear the song of fools” – these are the blessings of the wicked Bilam, through which their hearts42The hearts of the Israelites. became haughty, and they had their downfall at Shitim.
“For like the crackling of brambles under the pot, so is the laughter of the fool; this, too, is vanity” (Ecclesiastes 7:6). “For like the crackling of brambles under the pot” – Rabbi Levi son of Rabbi Ze’eira would state a request of permission:43He would do so at the beginning of his addresses, requesting the audience’s permission. All the trees, when they are ignited, their sound does not carry; however, these brambles when they are ignited, their sound carries. They are saying: We, too, are trees.44He was saying, in his humility: Even those who are not wise want to have their voices heard. Therefore, please grant me permission to speak.
“For exploitation disconcerts a wise man, and destroys the gift of understanding” (Ecclesiastes 7:7). “For exploitation [haoshek] disconcerts a wise man” – disputes [esek] in which Torah scholars are engaged, with each other, “disconcerts a wise man” – it confuses one’s wisdom. “And destroys the gift of understanding” – Rabbi Yehoshua ben Levi said: I learned eighty halakhot from Yehuda Ben Pedaya regarding the plowing of a grave, but because I was engaged [asuk] in the needs of the masses, I forgot them. Who is a Torah scholar? Rabbi Abbahu [said] in the name of Rabbi Yoḥanan: Anyone who cancels his engagements for the sake of his studies. It is taught: Anyone whom, when they ask him about a halakha from his studies, he provides an answer.
Rabbi Yoḥanan ben Zakkai had five disciples.45They are listed in Avot (2:8): Rabbi Eliezer ben Horkanos, Rabbi Yehoshua ben Ḥananya, Rabbi Yosei HaKohen, Rabbi Shimon ben Netanel ,and Rabbi Elazar ben Arakh. As long as he was alive, they would sit before him. When he died, they went to Yavne, but Rabbi Elazar ben Arakh went to his wife in Emmaus, a place with good water and a beautiful view. He waited for them to come to him, but they did not come. When they did not come, he sought to go to them, but his wife did not allow him to do so. She said: ‘Who is in need of whom?’ He said to her: ‘They are in need of me.’ She said to him: ‘A leather container [of food] and mice, which typically goes to which; the mice to the container, or the container to the mice?’ He heeded her and remained until he forgot his learning. Sometime later they came to him and asked him: ‘A wheat loaf or a barley loaf, which can be eaten faster with a relish?’46The garments of one who enters a leprous house become ritually impure only if he remains in the house long enough to recline and eat half a loaf of wheat bread, not barley bread, with a relish. They asked Rabbi Elazar ben Arakh: When the Sages clarified that this halakha is determined by the time it takes to eat wheat bread, is that a leniency because it takes longer to eat wheat bread than it takes to eat barley bread, or is it a stringency because it takes less time to eat wheat bread than barley bread? He did not know how to respond to them, or the meaning of “with relish [liftan].” Rabbi Eliezer and Rabbi Yosei say: It is two food items joined [lefutin] together.47When one eats bread with another food, the food accompanying the bread is referred to as liftan. Rabbi [Yehuda HaNasi] would appoint two appointees each year.48One served as head of the yeshiva and one as president of the court (Matnot Kehuna). If they were worthy, they would endure; if not, they would die. As Rabbi’s death neared, he said to his son: ‘Do not do so, but rather, appoint them all at once,49Appoint the two new appointees, as well as the order of who will take over for them upon their passing (Matnot Kehuna). and appoint Rabbi Ḥanina as leader [of them all].’ Why had [Rabbi Yehuda HaNasi himself] not appointed him? Rabbi Yosei bar Zevid said: It is because the residents of Tzippori denounced him. Did [Rabbi Yehuda HaNasi decide how to] act based on their denunciations? They denounce many in this way; if we heed them in his regard, we must heed them regarding others as well. Rabbi Bon said:50Some commentaries add detail that appears to be missing from the midrash here, but is mentioned in the Jerusalem Talmud (Ta’anit 4:2): Rabbi Yehuda HaNasi was delivering a public lecture and cited a verse in Ezekiel (7:15), and Rabbi Ḥanina corrected his pronunciation of the Hebrew word homot, which Rabbi Yehuda HaNasi had pronounced homiyot. This caused public embarrassment to Rabbi Yehuda HaNasi (Matnot Kehuna). [Rabbi Yehuda HaNasi] said to [Rabbi Ḥanina]: ‘Before whom did you learn that reading?’ He said to him: ‘Before Rav Hamnuna, the Bible expert of Babylon.’ He said to him: ‘When you go there, tell him that I appointed you to serve as an elder.’ [Rabbi Ḥanina] knew that he would not be appointed in [Rabbi Yehuda HaNasi’s] days. When [Rabbi Yehuda HaNasi] died, his son sought to appoint [Rabbi Ḥanina], but he did not accept it upon himself. He said: ‘I do not accept, but rather defer to Rabbi Afes of the south.’ There was one elder there who said: ‘If Rabbi Ḥanina is first, I am second. If Rabbi Afes is first, I am second.’ Rabbi Ḥanina accepted upon himself to be appointed third, and he was privileged to live a very long life. He said: ‘I do not know why I was privileged to live a very long life, whether it was because of this matter,51That I deferred to Rabbi Afes and to the other elder. or whether it was because when I would ascend from Tiberias to Tzippori I would take a detour to visit Rabbi Shimon ben Ḥalafta. I do not know which of these two [is the reason.]’ Another matter: “For exploitation disconcerts a wise man” – the exploitation of Datan and Aviram, exploiting Moses their master, caused his wisdom to be lost from him. “And destroys the gift of [matana] understanding” – [the word matana] is written [in such a way that it can also be vocalized] metuna, patience. Had Moses been patient, he would have been spared. However, because they provoked him and caused him to become upset, and they said to him: “May the Lord look upon you [and judge, for you have made us loathsome in the eyes of Pharaoh]” (Exodus 5:21), he could not tolerate it, and, as a result, he became upset in his anger and said [to God]: “Since I came [to Pharaoh to speak in Your name…You have not rescued Your people]” (Exodus 5:23). The Holy One blessed be He said to him: ‘I wrote about you that you are wise, and you become upset and say this to me? By your life, you should know and inform others that the ultimate fate of My children will be better than the beginning that I provided them in Egypt,’ as it is written: “Now you will see [what I will do to Pharaoh, as with a strong hand he will send them out, and with a strong hand he will drive them from his land]” (Exodus 5:24). At that moment, the Holy One blessed be He said: ‘Woe for those who are lost and cannot be found. I lost Abraham, Isaac, and Jacob, who never doubted Me, and I have not found anyone who is their equal.’ At that moment, the attribute of justice sought to harm [Moses], as it is stated: “God [Elohim] spoke [to Moses]” (Exodus 6:2), and Elohim [indicates] nothing other than the attribute of justice. And it is stated: “And He said to him: I am the Lord” (Exodus 6:2).52This second half of the verse refers to God as the Lord [Y-H-V-H], which indicates the attribute of mercy. This indicates that after considering harming Moses, God acted mercifully toward him. He said to [Moses]: ‘You are flesh and blood and unable to bear them.53You are unable to bear their suffering, and that is why you criticized Me. I am the Lord, merciful, the Master of mercy, with My attributes, I will have mercy,’ as it is stated: “I have made and I will bear” (Isaiah 46:4).
“The end of a matter is better than its beginning; one of patient spirit is better than one of proud spirit” (Ecclesiastes 7:8). “The end of a matter is better than its beginning.” Rabbi Meir was sitting and expounding in the study hall of Tiberias, and his teacher, Elisha, was passing in the marketplace, riding on a horse on Shabbat. They said to Rabbi Meir: ‘Your teacher Elisha is coming and passing in the marketplace on Shabbat.’ He emerged to him. [Elisha] said to him: ‘In what were you engaged?’ [Rabbi Meir] said to him: ‘“The Lord blessed the latter days of Job more than his beginning”’ (Job 42:12). he [continued and] said to him: ‘“Blessed” [indicates] that He doubled his possessions for him.’ [Elisha] said to him: ‘Akiva, your teacher, did not say so, but rather “the Lord blessed the latter days of Job more than his beginning,” thanks to the repentance and good deeds that he had to his credit from his beginning.’ [Elisha] said to [Rabbi Meir]: ‘What else did you say?’ [Rabbi Meir answered:] “The end of a matter is better than its beginning.” [Elisha] said to him: ‘What did you say in its regard?’ [Rabbi Meir] said to him: ‘You have a person who purchases merchandise in his youth and he loses [money on it], and [he engages in commerce] in his old age and he makes a profit. Alternatively, “the end of a matter is better than its beginning” – you have a person who begets children in his youth and they die, [and he begets children] in his old age, and they endure. Alternatively, “the end of a matter is better than its beginning” – you have a person who performs wicked deeds in his youth, and in his old age, performs good deeds. Alternatively, “the end of a matter is better than its beginning” – you have a person who studies Torah in his youth and forgets it, and in his old age he returns to it; that is what is written: “the end of a matter is better than its beginning.”’ [Elisha] said to him: ‘Rabbi Akiva, your teacher, did not say so; rather [he explained the verse to mean:] “The end of a matter” is good when it is good “from its beginning.” ‘Likewise, there was an incident: Avuya, my father, was one of the prominent leaders of the generation. When he came to circumcise me, he invited all the prominent residents of Jerusalem and all the prominent leaders of the generation, and invited Rabbi Eliezer and Rabbi Yehoshua with them. When they had eaten and drunk, some began to sing songs and others recited alphabetical poems. Rabbi Eliezer said to Rabbi Yehoshua: ‘These are engaging in their [areas of interest], but we are not engaging in ours.’ They began with the Torah, from the Torah to the Prophets, and from the Prophets to the Writings, and the matters were as joyous as when they were given at Sinai, and the fire was burning around them. In their original giving at Sinai, were they not given in fire, as it is stated: “The mountain was ablaze with fire to the heart of the heavens” (Deuteronomy 4:11). [Avuya] said: ‘Since the power of the Torah is so great, this son, if he endures, I will dedicate him to the Torah.’ Because his intention was not for the sake of Heaven, my Torah did not endure in me.’ [Elisha said to Rabbi Meir:] ‘And what else did you say [in your lecture]?’ [Rabbi Meir answered:] ‘“It cannot be valued like gold and glass”’ (Job 28:17). [Elisha asked:] ‘What did you say in its regard?’ [Rabbi Meir] said to him: ‘These are matters of Torah that are as difficult to acquire as gold and glass.’ [Elisha] said to him: ‘Akiva, your teacher, did not say so; rather, just as vessels of gold and glass, if they break they can be repaired, so too, a Torah scholar, if he lost his learning, he can return to it. [Elisha] said to him: ‘Return and enter [the city].’ [Rabbi Meir] said to him: ‘Why?’ [Elisha said:] ‘The Shabbat boundary ends here.’ [Rabbi Meir] said to him: ‘How do you know?’ [Elisha] said to him: ‘From the [number of] steps my horse [has taken, I can tell] that it has already gone two thousand cubits.’ [Rabbi Meir] said to him: ‘You have all this wisdom and you do not repent?’ [Elisha] said to him: ‘I do not have the strength.’ [Rabbi Meir] said to him: ‘Why?’ [Elisha] said to him: ‘I was riding a horse and was sauntering behind the Temple on Yom Kippur that coincided with Shabbat. I heard a Divine Voice crying out and saying: “Return wayward children” (Jeremiah 3:22), “return to Me and I will return to you” (Malachi 3:7), except for Elisha ben Avuya, who was aware of My might and rebelled against Me.’ From where did he have this?54What caused Elisha to forsake the Torah to begin with? He saw a certain person who climbed to the top of a palm tree on Shabbat. He took the mother bird with the fledglings and climbed down unharmed. After Shabbat, he saw a certain person who climbed to the top of a palm tree, took the fledglings, and sent the mother away. He climbed down and a snake bit him and he died. [Elisha] said: ‘It is written: “Send away the mother bird and take the fledglings for yourself so it will be good for you and you will prolong your days” (Deuteronomy 22:7). Where is the good of this one? Where are the prolonged days of this one?’ But he did not know that Rabbi Akiva had expounded it: “So it will be good for you,” in the world that is entirely good; “and you will prolong your days,” in the world that is eternally long [the World to Come]. And some say it was because he saw the tongue of Rabbi Yehuda the baker in the mouth of a dog. He said: ‘If for the tongue that toiled in Torah throughout his life it is so, for the tongue that does not know and does not toil in Torah, all the more so. He said: If so, there is no reward given to the righteous and no revival of the dead.’ And some say it was because when his mother was pregnant with him, she passed by houses of idol worship and smelled,55She smelled the aroma of the offerings being sacrificed and craved them. and they gave her some of that kind, and she ate it, and it was churning in her stomach like the venom of a snake.56Because Elisha’s mother had eaten from the idolatrous sacrifice, Elisha had an ingrained desire for sin (Etz Yosef). Sometime later, Elisha ben Avuya fell ill. They came and said to Rabbi Meir: ‘Elisha is ill.’ [Rabbi Meir] went to him and said: ‘Repent.’ [Elisha] said to him: ‘Is [repentance] accepted even in such [circumstances]?’ [Rabbi Meir] said to him: ‘But is it not written: “You turn man to contrition [daka] [and say: Return, son of man]” (Psalms 90:3) – until his soul is crushed?’57The term daka can mean contrition or crushed. Thus, the verse is interpreted to mean that God wants man to repent even if it is at the very end of his life. At that moment, Elisha ben Avuya wept, and he died. Rabbi Meir was glad and said: ‘It appears that my teacher departed in the midst of repentance.’ When they buried him, fire came to burn his grave. They came and said to Rabbi Meir: ‘The grave of your teacher is burning.’ He emerged and spread his garment over it. [Rabbi Meir] said to [Elisha]: ‘“Stay tonight” (Ruth 3:13), in this world that is entirely night. “It will be in the morning, if he will redeem you, good, he will redeem” (Ruth 3:13). What is: “It will be in the morning”? It is in the world that is totally good. “If he will redeem you, good, [he will redeem]”58It is expounded as though it is written: “If the Good will redeem you.” – this is the Holy One blessed be He, as it is stated: “The Lord is good to all” (Psalms 145:9). “But if he will be unwilling to redeem you, I will redeem you, as the Lord lives; lie until the morning”’ (Ruth 3:13).59Rabbi Meir was requesting that Elisha be allowed to rest in peace as long as he himself was alive. When Rabbi Meir himself died, he would advocate on behalf of Elisha. The fire subsided. They said to [Rabbi Meir]: ‘Rabbi, in the World to Come, if they say to you, which do you request,60Whom do you request should be protected from punishment. your father or your teacher, what would you say?’ He said to them: ‘First [my] father and then my teacher.’ They said to him: ‘Will they listen to you?’ He said to them: ‘Is it not a mishna: One may rescue the casing of a Torah scroll with the Torah scroll, and the casing of phylacteries with the phylacteries (Shabbat 16:1)? They will save Elisha due to the merit of his Torah.’61Just as the casing is saved from fire on Shabbat due to the scroll, Elisha should be saved due to his Torah. Ultimately, his daughters came and demanded charity from Rabbeinu.62Rabbi Yehuda HaNasi. He said: ‘“Let no one extend kindness to him; and let no one be gracious to his orphans”’ (Psalms 109:12). They said: ‘Rabbi, do not look at his actions, look at his Torah.’ At that moment, Rabbi wept and decreed that they should be supported. He said: ‘If one whose Torah was not for the sake of Heaven produced such,63Produced daughters with such wisdom and modest comportment; alternatively, this means if he produced a disciple such as Rabbi Meir (Matnot Kehuna). one whose Torah is for the sake of Heaven, all the more so.’ “One of patient spirit is better than one of proud spirit.” A certain Persian came to Rav [and] said to him: ‘Teach me Torah.’ [Rav] said to him: ‘Say alef.’ He said to [Rav]: ‘Who says that it is alef? Let them say that it is not so.’ ‘Say bet.’ He said to [Rav]: ‘Who says that it is bet? Let them say that it is not so.’ Rav scolded him and had him removed, with reprimand. He went to Shmuel [and] said to him: ‘Teach me Torah.’ [Shmuel] said to him: ‘Say alef.’ He said to [Shmuel]: ‘Who says that it is alef?’ ‘Say bet.’ He said to [Shmuel]: ‘Who says that it is bet?’ [Shmuel] pulled him by his ear. He said: ‘My ear, my ear!’ Shmuel said to him: ‘Who says that it is your ear?’ He said to [Shmuel]: ‘Everyone knows that it is my ear.’ [Shmuel] said to him: ‘Here, too, everyone knows that this is alef and this is bet.’ The Persian was silenced, and he accepted it upon himself. That is, “one of patient spirit is better than one of proud spirit.” The patience that Shmuel extended the Persian is better than the exactitude with which Rav acted in his regard. Had he not done so, the Persian would have returned to his corruption.64Instead, he converted to Judaism and credited Shmuel for his patience. He read in [Shmuel’s] regard: “One of patient spirit is better.” Moreover, Aquila the proselyte65He had not yet converted. asked Rabbi Eliezer, he said to him: ‘The love with which the Holy One blessed be He loves the proselyte is with only bread and garment, as it is stated: “He loves the proselyte, giving him bread and a garment” (Deuteronomy 10:18). [Yet] I have so many peacocks and so many pheasants that even my servants pay no attention to them.’ He said to him: ‘Is it insignificant in your eyes what our patriarch Jacob requested initially, as it is stated: “And He will give me bread to eat and a garment to wear” (Genesis 28:20)? Is that an insignificant matter?’ [Aquila] came before Rabbi Yehoshua and asked him this. [Rabbi Yehoshua] said to him: ‘A proselyte who converts for the sake of Heaven is privileged, and his daughters may marry into the priesthood. “Bread,” this is the showbread; “garment,” these are the priestly vestments.’ He drew him near with his words. His disciples said to him: ‘Is the matter for which the elder entreated insignificant in your eyes, as it is stated: “And He will give me bread”? Why, then, do you dispatch him with a trifling matter?’66Apparently, the disciples did not like Rabbi Yehoshua’s first homiletical interpretation. Alternatively, this critique was stated by Rabbi Eliezer’s disciples and belongs in the text before Aquila came to Rabbi Yehoshua (see Matnot Kehuna and Bereshit Rabba 70:5). He began to placate him with his words:67Rabbi Yehoshua told Aquila the following alternate interpretation of the verse. ‘“Bread,” this is Torah, as it is stated: “Come partake of my bread” (Proverbs 9:5);68This statement is attributed in Proverbs to wisdom, which is personified and offers a speech. The midrash interprets wisdom as a reference to Torah. “garment,” this is glory, as it is stated: “Through me kings reign” (Proverbs 8:15).’69Through Torah, kings reign, and their glory is reflected in the royal garments. That is, “one of patient spirit is better than one of proud spirit.” The patience that Rabbi Yehoshua extended Aquila the proselyte is better than the exactitude with which Rabbi Eliezer acted in his regard. Had he not done so, he would have returned to his corruption. He read in his regard: “One of patient spirit is better than one of proud spirit.”
“Do not be hasty in your spirit, to become angry, as anger rests in the bosom of fools” (Ecclesiastes 7:9). “Do not be hasty in your spirit, to become angry.” Rabbi Yudan said: As the spinner spins [thread] on his spindle, so it comes to him; from his spindle, he takes.70Consequently, if he is hasty and does a bad job, the final product will be inferior. When the kettle overflows, it spills on him. When one spits upward, it falls on his face.71All of these statements mean that someone who acts in an irresponsible manner will suffer the consequences. So too, those who grow angry in haste will often act in ways that are harmful to themselves.
“Wisdom is good with inheritance, and more so for viewers of the sun. For in the shadow of wisdom, in the shadow of money; the advantage of knowledge is that wisdom preserves the life of its possessors” (Ecclesiastes 7:11–12). “Wisdom is good with inheritance” – “wisdom is good” when it is an inheritance. Alternatively, “wisdom is good” when it is accompanied by inheritance, as we learned there in Avot (2:2): Torah study is best with a worldly occupation, etc. Alternatively, “wisdom is good” – the wisdom of Moses is good, as it is stated: “A wise man ascended against the city of the mighty” (Proverbs 21:22);72This is a reference to Moses ascending heavenward to the stronghold of the angels to receive the Torah. “with inheritance” – as he bequeathed the Torah to Israel. Another matter, “wisdom is good” – this is the wisdom of Betzalel, who bequeathed the Ark to Israel. When Moses said to him: ‘Craft an Ark, vessels, and the Tabernacle,’ Betzalel said to him: ‘Moses our master, does one bring the vessels and position them exposed to the air? Let the Tabernacle be crafted first and the Ark be crafted afterward.’ Moses said to him: ‘Were you, perhaps, sitting in the shadow of God and you knew? First, “they shall craft the Ark” (Exodus 25:10) and then, “the Tabernacle you shall craft” (Exodus 26:1)’ – that is, “wisdom is good with inheritance,” the wisdom of Betzalel is good, “with inheritance,” as he bequeathed the Ark to Israel. Another matter, the wisdom of Joshua is good “with inheritance,” as he bequeathed the land; “and more so for viewers of the sun.”73This is a reference to the miracle performed for Joshua in which the sun’s orbit was delayed; see Joshua 10:12–13. Alternatively, “wisdom is good” when it is accompanied by the merit of the forefathers. Happy is one for whom the merit of his forefathers stands and illuminates for him. Rabbi Aḥa [said] in the name of Rabbi Tanḥum: If a person studied, taught, observed, and performed [the Torah’s commandments], and he had the wherewithal to support,74He was able to facilitate Torah study or the performance of mitzvot by others. but he did not support, he is in the category of: “Cursed is one who will not uphold the matters of this Torah” (Deuteronomy 27:26). If a person studied, did not teach, did not observe, and did not perform, and he did not have the wherewithal to support, but he [nonetheless] supported, he is in the category of: “Blessed is one who will uphold,” as every “cursed” indicates “blessed.”75Although the Torah mentions only the curses for those who sin or fail to perform those mitzvot, by inference, all those who refrain from sin or perform those mitzvot are blessed. Rabbi Huna said: The Holy One blessed be He is destined to provide shade and a canopy76The supporters of Torah study will be rewarded and accorded honor together with the Torah scholars. for those who have [performed] mitzvot with those who have [studied] Torah. What is the reason? “For in the shadow of wisdom, in the shadow of money.” Three hundred nazirites ascended77To Jerusalem. to sacrifice nine hundred offerings78A nazirite is obligated to bring three offerings at the conclusion of his term as a nazirite: a burnt offering, a sin offering, and a peace offering. However, these nazirites did not have the means to pay for their offerings. during the days of Shimon ben Shetaḥ. For one hundred and fifty [of the nazirites], he found an extenuation,79A flaw in their initial vow which enabled him to nullify their vows of naziriteship; they therefore were not obligated to bring the three offerings. and for one hundred and fifty he did not find an extenuation. Shimon ben Shetaḥ went up to King Yannai [and] said to him: ‘Three hundred nazirites ascended and they need to sacrifice nine hundred offerings, but they do not have [the means to purchase] them. You give half from yours and I will give half from mine, and they will go and sacrifice.’ Yannai gave them half [the required sum] and they went and sacrificed. Someone went and spoke slander to King Yannai about Shimon ben Shetaḥ. He said to King Yannai: ‘You should know that everything that they sacrificed was from yours, but Shimon ben Shetaḥ did not give anything from his.’ [King Yannai] heard [this] and became angry at Shimon ben Shetaḥ, and Shimon ben Shetaḥ heard [that King Yannai was angry] and he fled. Some time later, there were important personages there from the kingdom of Persia, who were sitting at the table of King Yannai. After they ate, they said to Yannai, ‘My lord the king, we recall that there was an elder here who would say words of Torah to us.’ [Yannai] said to Salome, [Shimon ben Shetaḥ’s] sister, [who was] King Yannai’s wife: ‘Send [for him] and bring him.’ She said to him: ‘Give me your word80That you will not harm him. and send him your ring81As a sign of good faith. and he will come.’ He gave her his word and [Shimon ben Shetaḥ] came. When he came, he sat between the king and the queen. [Yannai] said to him: ‘Why did you flee?’ He said to [Yannai]: ‘I heard you were angry at me, and I was afraid of you. I fled so you would not execute me. I fulfilled this verse: “Hide for a brief moment until the wrath has passed”’ (Isaiah 26:20). [Yannai] said to him: ‘Why did you deceive me?’ He said to [Yannai]: ‘God forbid, I did not deceive you; rather, you [gave] from your property and I [gave] from my Torah,82Shimon ben Shetaḥ had used his Torah knowledge to annul the vows of half the nazirites, thus exempting them from bringing their sacrifices. as it is written: “For in the shadow of wisdom, in the shadow of money.”’ [Yannai] said to him: ‘Why did you sit between the king and the queen?’ He said to [Yannai]: ‘It is because it is written in the book of Ben Sira: “Extol it and it will exalt you, and it will seat you between leaders.”[Yannai] said to him:‘Do you see that I honor you more than anyone?’He said to [Yannai]: ‘It is not you who honor me, but rather my Torah honors me, as it is written: “Extol it and it will exalt you”(Proverbs 4:8).’ [Yannai] said to them:83To his servants ‘Pour him a cup [of wine] so he can recite Grace after Meals.’ [Shimon ben Shetaḥ] said: ‘What will I recite? Shall I say: Blessed is He from whose [food] Yannai has eaten?’84Generally, when three men participate in a meal, Grace after Meals is preceded by zimmun, an introductory section in which one of the lines is: Blessed is He from whose [food] we have eaten. However, in this instance Shimon ben Shetaḥ had not actually eaten. [Yannai said:] ‘You remain in your stubbornness; I have never heard Yannai in the Grace after Meals.’ [Shimon ben Shetaḥ] said: ‘What, then, shall I say: Blessed that we ate? I have not eaten.’ [Yannai] said to them: ‘Bring him [food] so he will eat.’ [After having eaten, Shimon ben Shetaḥ recited the Grace after Meals] and said: ‘From whose [food] we have eaten.’ Rabbi Yoḥanan said: The colleagues of Shimon ben Shetaḥ disagree with him. Rabbi Avin said: Regarding the second.85Shimon ben Shetaḥ had not actually eaten bread. His colleagues held that one cannot recite Grace after Meals on behalf of those who ate bread if one did not himself eat bread. Rabbi Yirmeya said: Regarding the first.86The nazirites had come from outside of the Land of Israel to sacrifice offerings. His colleagues maintained that it is impossible to complete the period of naziriteship there in ritual purity. They reversed the opinion of Rabbi Yirmeya, as there it is clear for him, while here it requires [resolution].87There, regarding the incident with Shimon ben Shetaḥ, it was clearly stated that his colleagues disagreed with him, whereas regarding the laws of Grace after Meals, Rabbi Yirmeya was not sure about the halakha. [Alternatively,] there, it is clear for him, in accordance with the opinion of Rabban Shimon ben Gamliel,88It is clear to Rabbi Yirmeya that Rabban Shimon ben Gamliel disagreed with Shimon ben Shetaḥ. while here it requires [resolution], according to the Rabbis,89When Rabbi Yirmeya sought clarification, it was about the opinion of the Rabbis. as it is taught in this regard: If one reclined and dipped with them, even though he did not eat with them an olive-bulk of grain, they include him in their zimmun; [this is] the statement of the Rabbis.90Rabbi Yirmeya was unsure whether the individual who did not eat grain could be counted for the zimmun, which requires three men, or whether he could even recite the zimmun and Grace after Meals on behalf of the others. Rabbi Yaakov bar Aḥa said in the name of Rabbi Isi: Actually, one does not include him in the zimun unless he eats an olive-bulk of grain. It is taught: Two who ate grain and one who ate something other than grain join together.91The implication of this phrase is that they may join together for the zimmun but the individual who did not eat grain may not be the one to recite the zimmun and the Grace after Meals. In accordance with whose opinion is this taught? It is in accordance with [the opinion of] Rabban Shimon ben Gamliel. There were three prominent wealthy leaders in Jerusalem:92This was during the Roman siege on Jerusalem.Ben Tzitzit HaKesat, Nakdimon ben Guryon, and ben Kalba Savua. Each and every one of them was capable of providing for and sustaining the country for ten years. There was [a warrior] there [named] ben-Batiaḥ, the son of Rabbi Yoḥanan ben Zakkai’s sister, who was the official in charge of the storehouses, and the leader of the rebels in Jerusalem. He arose and burned the storehouses. Rabbi Yoḥanan ben Zakkai heard and said: ‘Alas.’ They went and told ben-Batiaḥ that his uncle had said: ‘Alas, alas.’ He sent and had him brought [and] said to him: ‘Why did you say alas?’ [Rabbi Yoḥanan] said to him: ‘I did not say alas [vai], but I said hurrah [vah], for as long as the full storehouses are intact, they will not give their lives to wage war.’ By the difference between vai and vah, Rabbi Yoḥanan was spared. They read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.” There was an incident involving Rabbi Yoḥanan, who was overcome with bulmus,93This results from great hunger and its symptoms include trembling and a loss of eyesight. and he went to Emmaus. He sat to the east of a fig tree94He ate figs from the tree. and was cured. They said to him: ‘From where did you know [that figs could cure you of this condition]?’ He said to them: ‘From David, as it is written: “They gave him a slice of pressed figs”’ (I Samuel 30:12). They read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.” Rabbi Yosei bar Yasin was traveling on a ship coming from Tarshish. His lad said to him: ‘I need to descend.’95He needed to immerse in the sea due to the ritual impurity of a seminal emission. [Rabbi Yosei] said to him: ‘Do not descend into the sea, as the sea is dangerous.’ [The lad] said to him: ‘I must recite shema.’96It was prohibited for one who experienced a seminal emission to recite shema or blessings (see Berakhot 20b). He said to [the lad]: ‘Recite it.’ [The lad] said to him: ‘I need to eat.’97This involves reciting the blessings over food. He said to [the lad]: ‘Eat.’ When they came to port, he said to [the lad]: It is prohibited for you until you immerse.98He permitted reciting shema and reciting the blessings without immersion only at sea, due to the danger. It was read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.” Rabbi Meir was wanted by the government, and he fled. He passed an Aramean inn and found them sitting and partaking of “that species.”99Pig meat. They saw him [and] said: ‘It is him, it is not him.’100Roman officials saw him but were not absolutely sure it was him. They said: ‘[To see] if it is him, let us invite him [and see] if he comes to eat with us.’ [Rabbi Meir] dipped one of his fingers into the pig’s blood and put a different finger into his mouth; he dipped this one and sucked that one. [The Romans thought he had eaten the pig blood and] said to each other: ‘Were he Rabbi Meir, he would not have done so.’ They let him be, and he fled. It was read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.” Rabbi [Yehuda HaNasi] was dying in Tzippori, and the residents of Tzippori said: ‘Anyone who comes and says that Rabbi died, we will kill him.’ Bar Kappara101He was one of Rabbi Yehuda HaNasi’s disciples and was with him as he died. went to the window and looked outside, and his head was covered and his garments were rent. He said: ‘Our brethren, descendants of Yedaya,102Beginning in the Second Temple period, the members of the priestly watch of Yedaya resided in the city of Tzippori. hear me, hear me. Angels and righteous people grasped the Tablets of the covenant. Angels overcame the righteous, and they snatched the Tablets.’103This was his way of saying that Rabbi Yehuda HaNasi’s soul had ascended to heaven. They said to him: ‘Has Rabbi died?’ He said to them: ‘You said so, I did not say so.’ Why did he not say? Because it is written: “One who utters a negative report is a fool” (Proverbs 10:18). They rent their garments until the sound of the rending reached Gufteta, at a distance of three mil. It was read in his regard:104Regarding bar Kappara. “The advantage of knowledge is that wisdom preserves the life of its possessors.” Rabbi Neḥemya [said] in the name of Rabbi Mana: Miraculous acts were performed on that day. It was Friday and all the cities gathered for Rabbi’s eulogy. They stopped his [burial procession to eulogize him] at eighteen synagogues, and took him to Beit She’arim,105That was Rabbi’s home. Several years earlier he had taken ill and he moved to Tzippori. and the day lasted until each and every one of the people of Israel reached home and kindled a lamp for himself, roasted a fish for himself, and filled a barrel of water for himself, until the last of them did so; [then] the sun set and the rooster crowed.106The rooster crowed signifying daybreak, which came just after sunset because sunset had been miraculously delayed for so long. [The people] began to become agitated and said: ‘Alas, we have desecrated Shabbat!’ A Divine Voice called out and said: ‘Anyone who was not indolent in the eulogy of Rabbi is destined for life in the World to Come except for the launderer, who was there, but did not come.’107He was in the town but did not come to the funeral. When [the launderer] heard [this], he ascended and cast himself from the roof, and he fell and died. A Divine Voice called out and said: ‘Even the launderer [who was on] the roof is destined for life in the World to Come.’
“See the work of God, for who can mend what He has warped?” (Ecclesiastes 7:13) “See the work of God, for who can mend what He has warped?” When the Holy One blessed be He created Adam the first man, He took him and showed him all the trees in the Garden of Eden, and He said to him: ‘See My creations, how beautiful and exemplary they are. Everything I created, I created for you. Make certain that you do not ruin and destroy My world, as if you destroy it, there will be no one to mend it after you. Moreover, you will cause death to that righteous one.’108Moses. To what is the matter of [the death of] Moses our master analogous? [It is analogous] to a pregnant woman who was incarcerated in prison. She gave birth to a son, raised him, and she died there. Sometime later the king passed the entrance of the prison. As the king was passing, that son began screaming and he said: ‘My lord the king, I was born here, I grew up here; I do not know due to what sin am I placed here.’ [The king] said to him: ‘Due to your mother’s sin.’ So too regarding Moses, as it is written: “Behold, the man has become like one [of us]” (Genesis 3:22). And it is written: “Behold, your days are drawing near to die” (Deuteronomy 31:14).109The verse in Genesis was stated by God in explaining His removal of Adam from the Garden of Eden following his sin. The verbal analogy to the verse in Deuteronomy, which relates to Moses’s death, indicates that Moses died only due to the fact that death was decreed upon all people following the sin of Adam.
“On a day of good fortune, enjoy, and on a day of misfortune, see: God made this as well as that; consequently, man cannot find out anything about it” (Ecclesiastes 7:14). “On a day of good fortune, enjoy” – if a good day befalls you, act upon it immediately.110Thank God with a thanksgiving offering or a thanksgiving banquet. “And on a day of misfortune, see” – see how to repent and be spared from the punishment of Gehenna. Rabbi Yudan [said] in the name of Rabbi Elazar: Three matters nullify evil decrees: Prayer, charity [tzedaka], and repentance, and the three of them are in one verse; that is what is written: “If My people upon whom My name is called humble themselves, and pray, and seek My presence, and repent their evil ways, then I will hear from the heavens, and will forgive their sin, and will heal their land” (II Chronicles 7:14). “And pray,” this is prayer; “seek My presence,” this is charity, as it is said: “I with righteousness [betzedek]111The word tzedek, which means righteousness or justice, is from the same root as the word tzedaka, charity. will behold Your presence” (Psalms 17:15); “and repent their evil ways,” this is repentance; “then I will hear from the heavens.” Rabbi Mana said: Fast, as well, as it is written: The Lord will answer you on a day of affliction” (Psalms 20:2).
Rabbi Tanḥum bar Ḥiyya interpreted the verse regarding the indigent and the wealthy. On the day of another’s good fortune, rejoice with him. “On a day of misfortune, see,” see how [ you can] support the indigent, such that you will receive reward due to them. This is what Rabbi Tanḥum would do: If he was accustomed to purchase a litra of meat, he would purchase two, one for his portion and one for the indigent; [similarly, he would purchase] two bunches of vegetables, one for him and one for the indigent. “[God made] this as well as that,” these are the wealthy and the indigent, so that each will benefit from the other.112The indigent benefit from charity in this world, and the wealthy in the World to come.
Rabbi Aḥa interpreted the verse regarding Torah. In its joy, rejoice. “And on a day of misfortune, see” – you will be among the onlookers, in whose regard it is written: “They will emerge and see the carcasses of the people” (Isaiah 66:24), and not among those who are seen, in whose regard it is written: “Their worm will not die” (Isaiah 66:24). “This as well as that,” these are Gehenna and the Garden of Eden. How much separates them? It is one handbreadth. Rabbi Yoḥanan said: A wall. The Rabbis say: They are adjacent, so they can peek at one another. Rabbi Levi interpreted the verse [as follows]: On the festivals that I gave you, rejoice and bring joy to the Holy One blessed be He with offerings. If a year comes without a drought, go out to your vineyard, look and rejoice, look at your olive trees and rejoice. The Holy One blessed be He said: ‘I did not create as good an advocate for rain as the day of Shemini Atzeret.’ That is what is written: “On the eighth day, an assembly [it shall be for you]” (Numbers 29:35).113It is on your behalf.
“I have seen everything in the days of my vanity; there is a righteous person who perishes in his righteousness, and there is a wicked person who endures in his wickedness” (Ecclesiastes 7:15). “I have seen everything in the days of my vanity.” They asked Shmuel HaKatan, what is the meaning of what is written: “There is a righteous person who perishes in his righteousness”? He said to them: ‘It is revealed and known before the One Who spoke and the world came into being that this righteous person is destined to be corrupted. The Holy One blessed be He says: I will remove him [from the world] while he is still in his state of righteousness, as it is stated: “There is a righteous person who perishes in his righteousness.”’ “And there is a wicked person who endures in his wickedness.” As long as a person is alive, the Holy One blessed be He anticipates his repentance; once he dies the hope for his [repentance] is lost, as it is stated: “When a wicked person dies, hope is lost” (Proverbs 11:7). [This is analogous] to a group of robbers who were incarcerated in prison. One of them dug a tunnel and they all fled. One of them remained there and did not flee. When the jailer came, he began striking him with a stick. He said to him: ‘Luckless and unfortunate one, you had a tunnel before you and you did not flee?’ So too, in the future, the Holy One blessed be He will say to the wicked: ‘You had [the opportunity for] repentance before you, and you did not repent?’ Consequently, “the eyes of the wicked will fail” (Job 11:20). Due to three matters, Rabbi Yoshiya said that the Holy One blessed be He is patient with the wicked in this world: Perhaps they will repent, or perform mitzvot for which the Holy One blessed be He will reward them in this world, or perhaps righteous children will emerge from them. We see that He was patient with Aḥaz, and Hezekiah emerged from him; with Amon, [and] Josiah emerged from him; [with] Shimi, [and] Mordekhai emerged from him.
“Do not be overly righteous, and do not be exceedingly wise; why should you be be destroyed?” (Ecclesiastes 7:16) “Do not be overly righteous, and do not be exceedingly wise.” “Do not be overly righteous” – more [righteous] than your Creator; this is a reference to Saul, as it is written: “Saul came to the city of Amalek [and lay in wait [vayarev] in the valley]” (I Samuel 15:5). Rabbi Huna and Rabbi Benaya say: He began deliberating against his Creator.114The word vayarev, generally translated as lay in wait, can also mean to argue or deliberate. He said: So said the Holy One blessed be He: “Go and smite Amalek…[put to death both men and women, infant and suckling babes, ox and sheep, camel and donkey” (I Samuel 15:3); if the men sinned, what sin did the women commit? What sin did the children commit? What sin did the cattle, the ox, and the donkey commit? A Divine Voice emerged and said: “Do not be overly righteous;” [do not be] more [righteous] than your Creator. The Rabbis say: He began to deliberate regarding the beheaded calf and say: The verse said: “They shall behead the calf there in the valley” (Deuteronomy 21:4); he kills and it is beheaded?115The ritual of the beheaded calf is performed when a person is found dead between two cities and the killer is unknown. The elders of the nearest city perform this ritual, in which a calf is beheaded. Saul was uncomfortable with this ritual, arguing that a calf should not be killed because one person killed another. If a person sinned, what sin did the animal commit? A Divine Voice emerged and said: “Do not be overly righteous.” Rabbi Shimon ben Lakish says: Anyone who becomes compassionate when he should be cruel will ultimately become cruel when he should be compassionate, as it is stated: “And Nov, the city of priests, he smote by sword” (I Samuel 22:19).116This was carried out at Saul’s command. Should Nov not be like descendants of Amalek? The Rabbis say: Anyone who becomes compassionate when he should be cruel, ultimately, the attribute of justice will harm him, as it is stated: “Saul and his three sons died” (I Samuel 31:6).
“Do not be overly wicked and do not be foolish; why should you die before your time?” (Ecclesiastes 7:17) “Do not be overly wicked.” Rabbi Berekhya said: But a little bit is permitted? Rather, do not say: Because this is with rage, everything is with rage.117If God is already angry at him, it does not matter if he continues to sin.
“It is good that you grasp this, and from that, too, do not withdraw your hand, for one who fears God will fulfill them all” (Ecclesiastes 7:18). “It is good that you grasp this,” this is Bible, “and from that, too, do not withdraw your hand,” this is Mishna; “for one who fears God will fulfill them all,” like Rabbi Abbahu of Caesarea.
“Wisdom will bolster the wise more than ten rulers who are in a city” (Ecclesiastes 7:19). “Wisdom will bolster the wise” – this is the Holy One blessed be He, as it is stated: “Wise of heart, mighty of strength” (Job 9:4); “more than ten rulers who are in a city” – than the ten statements with which the world was created.118People will be quicker to recognize God through Torah than by appreciating the miracle of His creation of the world (Maharzu). Another matter, “wisdom will bolster the wise” – this is Adam the first man, as it is written: “You are the culmination of perfection, [full of wisdom]” (Ezekiel 28:12); “more than ten rulers who are in a city” – these are the ten organs that serve the soul: esophagus for food, trachea for voice, liver for wrath, gall bladder for envy, the lung drains,119It drains harmful fluids. stomach to grind, spleen to crush, kidneys advise, heart understands, tongue concludes.120The tongue expresses a person’s thoughts. The midrash is saying that wisdom is better than one’s bodily functions and emotions.
Another matter, “wisdom will bolster the wise” – this is Noah; “more than ten rulers who are in a city” – more than the ten generations from Adam until Noah, as from all of them, He spoke only with him [Noah]. Alternatively, “wisdom will bolster the wise” – this is Abraham; “more than ten rulers” – more than the ten generations from Noah until Abraham, as the Holy One blessed be He chose from all of them and made a covenant only with him [Abraham], as it is stated: “On that day the Lord made a covenant with Abram” (Genesis 15:18). Alternatively, “wisdom will bolster the wise” – this is Jacob; “more than ten rulers” – [Jacob had] more [wisdom] than the ten tribes that descended to Egypt and ascended [back to Canaan], and they did not know that Joseph was alive, but Jacob knew, as it is stated: “Jacob saw that there were provisions [shever] in Egypt” (Genesis 42:1), he knew that his hope [shivro] was in Egypt.
Another matter, “wisdom will bolster the wise” – this is Moses; “more than ten rulers” – more than the ten organs that serve the body, [and] which Moses subdued: [Food is generally brought] from the mouth to the esophagus, from the esophagus to the maw, from the maw to the stomach, from the stomach to the lower stomach, from the lower stomach to the duodenum, from the duodenum to the jejunum, from the jejunum to the ileum, from the ileum to the large intestine, from the large intestine to the colon, from the colon to the rectum, from the rectum to the anus, and from the anus outside. Moses did not need any of them, not to ingest and not to egest, as it is stated: “He was there with the Lord forty days…bread he did not eat and water he did not drink” (Exodus 34:28).
Another matter, “wisdom will bolster the wise” – this is Israel, as it is stated: “It is a particularly wise and understanding people” (Deuteronomy 4:6); “more than ten rulers” – more than the ten matters that serve the soul: Esophagus for food, trachea for voice, liver for wrath, gall bladder for envy, the lung drains, stomach to grind, spleen to crush, kidneys advise, heart understands, tongue concludes. Another matter, “wisdom will bolster the wise” – this is David; “more than ten rulers” – more than the ten elders who spoke in the book of Psalms, and they are: Adam the first man, Abraham, Moses, David, and Solomon. Regarding these five there is no dispute; who are the other five? Rav and Rabbi Yoḥanan, Rav said: Asaf, Heman, Yedutun, the three sons of Koraḥ, who are [considered] one, and Ezra. Rabbi Yoḥanan said: Asaf here is Asaf there,121Aviasaf, one of the sons of Koraḥ. but, because he was a learned man, he was privileged to recite songs with his brother and he was privileged to recite songs on his own. According to Rav, it was a different Asaf, as it is stated: “Under the hand of Asaf, who prophesied according to the direction of the king” (I Chronicles 25:2). Rav and Rabbi Yoḥanan, Rav said: Literally “for Yedutun” (Psalms 39:1).122When the verse states: “For the leader, for Yedutun, a psalm of David” (Psalms 39:1), it actually means that it was authored by Yedutun. Rabbi Yoḥanan said: “For Yedutun” [means that the psalmist] prophesied regarding the edicts [datin] and the punishments that befell him and Israel. Rabbi Huna [said] in the name of Rabbi Aḥa: Even though ten people spoke in the book of Psalms, it is not attributed to them, but to David king of Israel. They stated a parable, to what is the matter analogous? To a group of people who seek to recite a hymn to the king. The king said to them: ‘You are all fine, you are all pious, you are all worthy of reciting a hymn before me; but so-and-so will recite it on behalf of all of you. Why? Because his voice is sweet.’ So too, when the ten righteous men sought to recite the book of Psalms, the Holy One blessed be He said to them: ‘You are all fine, pious, and worthy to recite a hymn before Me, but David will recite it on behalf of all of you. Why? Because his voice is sweet.’ That is what is written: “The sweet singer of Israel” (II Samuel 23:1).
“For there is not a righteous man upon the earth, who does good, and does not sin” (Ecclesiastes 7:20). “For there is not a righteous man upon the earth who does good, and does not sin.” Rabbi Yudan said: Is there a righteous man who sins? These are the charity collectors and the charity distributors; [they give to [those who are deserving what should be given to] the undeserving, and they give to the undeserving [what should be given to] the deserving. “And does not sin [yeḥta],” just as you say: “Each one could sling stones at a hair, and not miss [yaḥti]” (Judges 20:16).123The term “sin” here should not be interpreted to mean a spiritual failing, as there is no way to always determine who is most deserving. It is used in the sense of one who aims at a target and misses. Therefore, one should not refrain from charity due to the concern that one may distribute it to those who are not most deserving.
“All this I attempted with wisdom; I said: I will become wise, but it is far from me” (Ecclesiastes 7:23). “All this I attempted with wisdom.” It is written: “God granted wisdom to Solomon, [great discernment, and breadth of understanding like the sand on the seashore]” (I Kings 5:9). The Rabbis and Rabbi Levi, the Rabbis say: “Like the sand” – what is “like the sand”? He was granted wisdom corresponding to all of Israel.124Israel is compared to the sand on the seashore; see Genesis 22:17. Rabbi Levi said: Just as this sand is a boundary for the sea, so, too, wisdom was a boundary for Solomon.125It prevented him from sinning. The parable says: If you lack knowledge, what have you acquired? If you have acquired wisdom, what are you lacking? It is written: “Solomon's wisdom surpassed the wisdom of all the people of the East and all the wisdom of Egypt” (I Kings 5:10). What was the wisdom of the people of the East? They were well-versed in astronomy, performed sorcery with birds, and were expert in augury. Rabban Shimon ben Gamliel said: Regarding three matters I praise the people of the East: They do not kiss on the mouth, but rather on the hand; they do not bite [pieces of food from a larger piece] with their mouth but cut with a knife; and they seek counsel only in a spacious area, as they consult only in the field.126This is to ensure that there are no eavesdroppers. What was the wisdom of the Egyptians? You find that when Solomon sought to build the Temple, he sent to Pharaoh Nekho and said: ‘Send me craftsmen [and I will pay] their wage, as I seek to build the Temple.’ What did he [Pharaoh] do? He assembled all his astrologers, and they envisioned people who were destined to die during that year and he sent them to him. When they came to Solomon, he envisioned with the divine spirit that they were destined to die during that year. He gave them shrouds and sent them [back] to [Pharaoh Nekho], and said to him: ‘If you did not have shrouds for the needs of your dead, here they are with their shrouds; arise and bury them.’ “He was wiser than any man [ha’adam]” (I Kings 5:11) – than Adam the first man. What was the wisdom of Adam the first man? You find that when the Holy One blessed be He sought to create Adam the first man, He consulted with the ministering angels, and He said to them: “Let us make man” (Genesis 1:26). They said to him: ‘Master of the universe, “what is man that You remember him?”’ (Psalms 8:5). He said to them: ‘The man I seek to create, his wisdom is greater than yours.’ What did He do? He gathered all the animals, beasts, and birds, and stood them before them [the angels], and said to them: ‘Give them names.’ They remained [silent] and did not know [what to say]. He went to Adam and said to him: ‘What [should] the names of these [creatures be]?’ [Adam] said: ‘Master of the universe, it is fitting to call this one ox, this one lion, this one horse, this one camel, this one eagle,’ and so forth for all of them. [God] said to him: ‘What is your name?’ He said before Him: ‘Adam, because I was created from the ground [adama].’ [God said:] ‘And I, what is My name?’ He said before Him: ‘You are my Lord [adonai], because You are the Lord [adon] over all Your creations’ – that is what is written: “I am the Lord, it is My name” (Isaiah 42:8), it is My name that I was called by Adam the first man. It is My name that I stipulated between Me and Myself. It is My name that I stipulated between Myself and My creations and My ministering angels. “[For he was wiser than all men: than Eitan the Ezrahite, and Heman, and Kalkol, and Darda, the sons of Maḥol]” (I Kings 5:11). “Than Eitan the Ezrahite,” this is Abraham, as it is written: “A contemplation of Eitan the Ezrahite” (Psalms 89:1).127Rabbinic tradition identifies Eitan the Ezrahite of Psalms as Abraham; see Bava Batra 15a. “And Heman,” this is Moses, as it is stated: “In all My house he is trusted [ne’eman]” (Numbers 12:7). “And Kalkol,” this is Joseph, as it is written: “Joseph provided [vaykhalkel]” (Genesis 47:12). The Egyptians said: ‘Is this slave not king over us due only to his wisdom?’ They took seventy notes128Each note was written in a different language. and cast them before him and he would read each of them in its language. Moreover, he would speak in the sacred tongue, which they did not know, with which they were not familiar, and which they could not understand. So, it says: “He established it as a precept for Joseph [when he went out over Egypt; I learned a language I had not known]” (Psalms 81:6). “And Darda,” (I Kings 5:11), this is the generation [dor] of the wilderness, which was entirely knowledge [de’a]. “Sons of Maḥol,” (I Kings 5:11), these are the Israelites, whom the Holy One blessed be He forgave [maḥal] for the sin of the [Golden] Calf.
“He spoke three thousand proverbs” (I Kings 5:12). Rabbi Shmuel bar Naḥmani said: We reviewed the Bible in its entirety, and we found that Solomon composed only approximately eight hundred verses [of proverbs], and you say three thousand? Rather, it teaches that each and every verse that Solomon composed has two or three meanings. The Rabbis say: On each and every verse there are three thousand parables, and there are one thousand and five meanings for each and every parable, as it is written: “And his poems [shiro] were [one thousand and five]” (I Kings 5:12), the remainder [shiyuro] for each parable129Layers of meaning that were not explicitly stated. was one thousand and five.
“He spoke of the trees, [from the cedar which is in Lebanon to the hyssop that emerges from the wall; he spoke of the animal, of the bird, of the creeping creatures, and of the fish]” (I Kings 5:13). Is it possible for a person to speak of the trees? It is rather that Solomon said: ‘Why is the leper purified by the tallest of the tall and the lowest of the low, with a cedar tree and a hyssop? It is because when a person elevates himself like a cedar, he is afflicted with leprosy, and when he lowers himself and demeans himself like the hyssop, which is low, he will ultimately be healed.’ Likewise, why is it that an animal is permitted with two signs130When an animal is slaughtered, the knife must penetrate the majority of both the gullet and the windpipe. and a bird is permitted with one sign?131When a bird is slaughtered, the knife must penetrate the majority of either the gullet or the windpipe. It is because the animal is created from the dry land, and the bird from the sea, as bar Kappara said: The bird was created from the mud.132Mud is a combination of dry land and water. Thus, a bird’s status is between that of an animal, which was created from the earth, and a fish, created from water. Similarly, its slaughter requires the middle ground between that of an animal, which requires the penetration of two passageways, and that of a fish, which does not require ritual slaughter at all. Rabbi Avin said in the name of Rabbi Shmuel Kapodkiya, that the legs of a chicken are similar to the scales of a fish. “And of the creeping creatures,” he said: Why is one who traps or wounds [one of the] eight swarming creatures [mentioned] in the Torah on Shabbat liable,133Liable for desecrating the Shabbat, which carries with it the death penalty or karet for intentional violation, and a sin-offering for unwitting violation. while for all the rest of the swarming creatures, repugnant creatures and creeping creatures, one is exempt? It is because they have skins. “And of the fish,” he said: Why is it that all animals, beasts, and birds require slaughter, and fish do not require slaughter? It is from this verse: “Will flocks and herds be slaughtered?” (Numbers 11:22), while regarding fish, only gathering is written.134The entire verse states: “Will flocks and herds be slaughtered for them and suffice for them? If all the fish of the sea would be gathered for them, would it suffice for them?” Yaakov, from the village of Nevurya, issued a ruling in Tyre that fish require slaughtering. Rabbi Ḥagai heard and he sent to bring him. [Rabbi Ḥagai] said to him: ‘From where did you [derive] your ruling?’ He said to [Rabbi Ḥagai]: ‘From here, as it is written: “Let the water swarm with swarms of the living and let birds fly” (Genesis 1:20). Just as a bird requires slaughter, so too, fish require slaughter.’ [Rabbi Ḥagai] said: ‘Let him be flogged forty times.’ [Yaakov] said: ‘Shall a person who states a matter from the Torah be flogged?’ [Rabbi Ḥagai] said to him: ‘You did not issue a correct ruling.’ He said to [Rabbi Ḥagai]: “From where [do you derive this]?’ [Rabbi Ḥagai] said to him: ‘From here: “Will flocks and herds be slaughtered for them [and suffice for them? If all the fish of the sea would be gathered for them, would it suffice for them?]” (Numbers 11:22) – these with slaughter and these with gathering.’ [Yaakov] said: ‘Flog your floggings, as it is good for internalization.’
Yaakov, from the village of Nevurya, issued a ruling in Tyre, that the son of a gentile woman is circumcised on Shabbat. Rabbi Ḥagai heard and he sent to bring him. [Rabbi Ḥagai] said to him: ‘From where did you [derive] your ruling?’ He said to [Rabbi Ḥagai]: ‘From here, as it is written: “They declared their lineage [vayityaldu] after their families” (Numbers 1:18), and it is written: “[He that is eight days old shall be circumcised among you…] he that is born [yelid] in the house and purchased with money [from any foreigner” (Genesis 17:12).’ [Rabbi Ḥagai] said: ‘Let him be flogged forty times.’ He said to [Rabbi Ḥagai]: ‘Shall a person who states a matter from the Torah be flogged?’ [Rabbi Ḥagai] said: ‘You did not issue a correct ruling.’ He said to [Rabbi Ḥagai]: ‘From where [do you derive this]?’ [Rabbi Ḥagai said:] ‘Bend over135Bend over the flogging pole. and listen.’ He [continued and] said to him: ‘If a son of gentiles comes to you and says: ‘I wish to become a Jew,’ provided that he will be circumcised on the day of Shabbat or on the day of Yom Kippur, does one desecrate Shabbat on his behalf or not? You must say: One does not desecrate, because one desecrates Shabbat and Yom Kippur only on behalf of the son of an Israelite man and an Israelite woman.’ He said to [Rabbi Ḥagai]: ‘From where [is this derived]?’ [Rabbi Ḥagai] said to him: ‘Bend over, [it is derived from the following verse:] “To send away all the wives and those born from them”’ (Ezra 10:3). He said to [Rabbi Ḥagai]: ‘Are you flogging me based on a verse in Writings?’ [Rabbi Ḥagai] said to him: ‘It is as it is written: “And let it be done in accordance with the Torah”’ (Ezra 10:3). He said to [Rabbi Ḥagai]: ‘From what [source in the] Torah?’ [Rabbi Ḥagai said:] ‘It is as it says: “You shall not marry them” (Deuteronomy 7:3). Why? “For they will cause your child to turn away” (Deuteronomy 7:4) – a son who emerges from an Israelite woman is called your son, but a son who emerges from a gentile woman or from a maidservant is not called your son, but rather, her son.’ He said to him:136Yaakov of Nevurya said this to Rabbi Ḥagai. Alternatively, Rabbi Ḥagai said this to the individual whose job it was to administer the flogging. ‘Flog your floggings, as it is good for internalization.’ Solomon said: On all these I stood and examined, but the portion of the red heifer I analyzed. When I was toiling in it and expounding and investigating it: “I said: I will become wise, but it is far from me” (Ecclesiastes 7:23).
“I find more bitter than death, the woman whose heart is snares and nets, her hands, shackles. One who is good before God will escape from her, but a sinner will be captured by her” (Ecclesiastes 7:26). “I find more bitter than death, the woman…” The Rabbis say: Because she demands from him things that he is unable to live up to, ultimately, she causes him to die a bitter death. There was an incident involving a certain person who had a neighbor who was a robber, who would go out and attack at night, and sustain his sons and daughters during the day. The wife of that person said to him: ‘How unfortunate is that woman who has adhered to you.’137She said this about herself. She said to him: ‘Do you see the children of our neighbor, how they eat and drink?’138They are so much better off than we are. He said to her: ‘Do you want me to do what he does?’ She said to him: ‘What is wrong with that?’ He said to her: ‘Come with me to convince him [to let] me go with him.’ They went and convinced him, and he took him with him. They went out that night, and another robber went out and set an ambush after them. This one,139The experienced robber. who was familiar with the roads, fled and was spared, and that one,140The neighbor who went out to rob for the first time. who was not familiar with the paths, was captured and hanged. They proclaimed in his regard: ‘Last of the robbers, first of the hanged.’
There are three matters that are harmful to the body: An affliction of the heart is harmful to the body; an affliction due to intestinal illness is more harmful to the body than affliction of the heart; and poverty is more harmful than any of them. Rabbi Yehuda said: There are fourteen things, one more powerful than the next, and each one dominates the next. The depths are powerful, but the earth dominates it because it is flattened over it. The earth is powerful, but the powerful mountains dominate it. The mountain is powerful, but iron dominates and shatters it. Iron is powerful, but fire melts it. Fire is powerful, but water dominates it and douses it. Water is powerful, but the clouds carry it. Clouds are powerful, but the wind scatters them. The wind is powerful, but the wall dominates and withstands it. A wall is powerful, but a person dominates and demolishes it. A person is powerful, but trouble frightens him. Trouble is powerful, but wine dominates and causes it to be forgotten. Wine is powerful, but sleep abates it. Sleep is powerful, but illness dominates and interrupts it. Illness is powerful, but the angel of death dominates it and takes his life. And an evil woman is more powerful than all of them.
“Whose [heart] is snares and nets” – as she traps in the sea and on dry land. “Her hands, shackles,” Rabbi Elazar said: Had he not written in her regard: “Her hands, shackles,” she would seize a man in the marketplace and say: ‘Have relations with me.’141The midrash interprets the verse to mean that the woman’s hands are shackled, meaning that she is too inhibited to demand relations outright. Instead, her “heart is snares and nets” – in her heart she desires relations, and she finds ways to entice men. This is analogous to a biting dog whose owner holds it on a chain; even though it is tied, it would grasp onto a person in the marketplace by his clothes. So, had he not written in her regard: “Her hands, shackles,” she would abduct a person in the marketplace. See what is written: “She seized him by his garments, saying: Lie with me” (Genesis 39:12). “One who is good before God will escape from her” – this is Joseph; “but the sinner will be captured by her” – this is Potifar. Alternatively, “good” – this is Pinḥas, “but the sinner” – this is Zimri. Alternatively, “good” – this is Palti, “but the sinner” – this is Amnon. Rabbi Isi of Caesarea interpreted the verse regarding heresy. “Good” – this is Rabbi Elazar, “but a sinner” – this is Yaakov of the village of Nevurya.142He was a heretic. Alternatively, “good” – this is Elazar ben Dama, “but a sinner” – this is Yaakov of the village of Sama.143See Kohelet Rabba 1:8 for a story pertaining to Elazar ben Dama and Yaakov of Sikhanya, who some commentaries equate with the Yaakov of Sama mentioned here. The midrash there also mentions the other individuals identified here as good or as heretics. Alternatively, “good” – this is Ḥananya, son of Rabbi Yehoshua’s brother, “but a sinner” – these are the residents of the village of Naḥum.144These heretics employed sorcery to apprehend Ḥananya, but Rabbi Yehoshua rescued him; see Kohelet Rabba 1:8. Alternatively, “good” – this is Yehuda ben Nekosa, “but a sinner” – these are the heretics. Alternatively, “good” – this is Rabbi Natan, “but a sinner” – this is his disciple.145He went and joined the heretics. Alternatively, “good” – this is Rabbi Eliezer and Rabbi Yehoshua, “but a sinner” – this is Elisha.146Elisha ben Avuya, who ultimately adopted a sinful path.
“See, this I have found, said Kohelet, adding one to another to find the account” (Ecclesiastes 7:27). “See, this I have found, said [amera] Kohelet,” and elsewhere it says: “Said [amar] Kohelet” (Ecclesiastes 1:2; 12:8). Rabbi Yirmeya said: This is the Divine Spirit, which at times speaks in the masculine and at times speaks in the feminine.147Amera is a feminine term and amar is a masculine term. “Adding one to another to find the account,” Rabbi Yitzḥak said: According to the way of the world, if a person falters and commits a sin for which he is liable to receive death at the hand of Heaven, how does he gain atonement? His ox dies, his chicken is lost, his bowl breaks, he bumps his little finger and a drop of blood falls; part of the soul corresponds to the entire soul, as it is stated: “Adding one to another to find the account” – one combines with another one and the account is complete.148All the small travails and sufferings together are punishment for his sin. To what extent is the account exacted? Rabbi Pinḥas said: [One is punished] for every single [transgression].
“What my soul sought further, I did not find; one man from one thousand I have found; but a woman among all these I did not find” (Ecclesiastes 7:28). “What my soul sought further, I did not find; one man from one thousand I have found.” According to the way of the world, one thousand people enter to study Bible, one hundred of them emerge to study Mishna, ten of them emerge to study Talmud, and one of them emerges to issue rulings; that is what is written: “One man from one thousand I have found.” Another matter, “man” – this is Abraham, “but a woman among all these I did not find” – this is Sarah. Alternatively, “man” – this is Amram, “but a woman” – this is Yokheved. “Man” – this is Moses, “but a woman” – these are the women of the wilderness.149Although Sarah, Yokheved, and the Israelite women in the generation of Moses were righteous, they were not equal to the men with whom they are contrasted. Alternatively, “man” – this is Moses, who came after one thousand generations; that is what is written: “He commanded the matter for one thousand generations” (Psalms 105:8). This teaches that the Holy One blessed be He looked at all the jugs and did not find a jug as lined with pitch as Moses, who extended his hand and received the Torah.
“But, see, this I have found: God made man upright, but they have sought many schemes” (Ecclesiastes 7:29). “But, see, this I have found: God made man upright” – he was upright, as it is stated: “God made man upright,” and it is written: “Behold, man has become like one of us” (Genesis 3:22) – like one of the ministering angels. When they became two, “but they have sought many schemes.”
סדרא תנינא
טוֹב שֵׁם מִשֶּׁמֶן טוֹב, שֶׁמֶן טוֹב יוֹרֵד, וְשֵׁם טוֹב עוֹלֶה. שֶׁמֶן טוֹב לִשְׁעָתוֹ, וְשֵׁם טוֹב לְעוֹלָם. שֶׁמֶן טוֹב כָּלֶה, וְשֵׁם טוֹב אֵינוֹ כָּלֶה. שֶׁמֶן טוֹב בְּדָמִים, וְשֵׁם טוֹב בְּחִנָם. שֶׁמֶן טוֹב נוֹהֵג בַּחַיִּים, וְשֵׁם טוֹב נוֹהֵג בַּחַיִּים וּבַמֵּתִים. שֶׁמֶן טוֹב בָּעֲשִׁירִים, וְשֵׁם טוֹב בָּעֲנִיִּים וּבָעֲשִׁירִים. שֶׁמֶן טוֹב מְהַלֵּךְ מִקִּיטוֹן לַטְרַקְלִין, וְשֵׁם טוֹב הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. שֶׁמֶן טוֹב נוֹפֵל עַל הַמֵּת וּמַבְאִישׁ, שֶׁנֶּאֱמַר (קהלת י, א): זְבוּבֵי מָוֶת יַבְאִישׁ יַבִּיעַ שֶׁמֶן רוֹקֵחַ. שֵׁם טוֹב נוֹפֵל עַל הַמֵּתִים וְאֵינוֹ מַבְאִישׁ, שֶׁנֶּאֱמַר (מלכים ב ד, לה): וַיַּעַל וַיִּגְהַר עַל הַיֶּלֶד וגו'. שֶׁמֶן טוֹב נוֹפֵל עַל הַמַּיִם וְנִדּוֹחַ, וְשֵׁם טוֹב נוֹפֵל עַל הַמַּיִם וְאֵינוֹ נִדּוֹחַ, שֶׁנֶּאֱמַר (יונה ב, יא): וַיֹּאמֶר ה' לַדָּג וַיָּקֵא אֶת יוֹנָה. שֶׁמֶן טוֹב נוֹפֵל עַל הָאוּר וְנִשְׂרַף, וְשֵׁם טוֹב נוֹפֵל עַל הָאוּר וְאֵינוֹ נִשְׂרָף, דִּכְתִיב (דניאל ג, כו): בֵּאדַיִן נָפְקִין וגו'. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן מָצִינוּ בַּעֲלֵי שֶׁמֶן טוֹב נִכְנְסוּ לִמְקוֹם חַיִּים וְיָצְאוּ הֵם שְׂרוּפִין, וּבַעֲלֵי שֵׁם טוֹב נִכְנְסוּ לִמְקוֹם מֵתִים וְיָצְאוּ חַיִּים, נָדָב וַאֲבִיהוּא, נִכְנְסוּ לִמְקוֹם חַיִּים וּמֵתוּ, חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, נִכְנְסוּ לְאַתּוּן נוּרָא וְיָצְאוּ חַיִּים. לְכָךְ נֶאֱמַר: טוֹב שֵׁם מִשֶּׁמֶן טוֹב וגו'.
“A good name is better than fine oil, and the day of death than the day of one's birth” (Ecclesiastes 7:1).
“A good name is better than fine oil.” Fine oil descends,1See Psalms 133:2. a good name ascends.2See Genesis 12:2. Fine oil is temporary, a good name is eternal. Fine oil is finite, a good name is infinite. Fine oil costs money, a good name is free. Fine oil is for the living, a good name is for the living and for the dead. Fine oil is for the wealthy, a good name is for the poor and the wealthy. Fine oil wafts from the inner chamber to the banquet hall, a good name carries from one end of the world to the other end. Fine oil falls on a corpse and putrefies, as it is stated: “Flies of death putrefy and ferment blended oil” (Ecclesiastes 10:1). A good name falls on the dead and does not putrefy, as it is stated: “He went up and stretched himself upon the boy […and the lad opened his eyes]” (II Kings 4:35).3Elisha’s righteousness, which earned him a good name, allowed him to revive the dead. Fine oil falls on water and disperses, a good name falls on water and does not disperse, as it is stated: “The Lord said to Jonah and it spewed Jonah out” (Jonah 2:11). Fine oil falls onto fire and burns, a good name falls on fire and does not burn, as it is written: “Then…they emerged [from within the fire]” (Daniel 3:26).4The reference is to Ḥananya, Mishael, and Azarya.
Rabbi Yehuda ben Rabbi Simon said: We have found those with fine oil who entered a place of life and emerged burned, and those with a good name who entered a place of death and emerged alive. Nadav and Avihu5They had been anointed with the anointing oil. entered a place of life and died.6Nadav and Avihu, who had been anointed to the priesthood with the anointing oil, entered the Tabernacle and were killed (see Leviticus 10:1–2). Ḥananya, Mishael, and Azarya entered a fiery furnace and emerged alive. Therefore, it is stated: “A good name is better than fine oil…”
רַבָּנָן אָמְרֵי אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֵךְ וּמַנֵּה לִי כֹּהֵן גָּדוֹל, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם מֵאֵיזֶה שֵׁבֶט, אָמַר לוֹ מִשֵּׁבֶט לֵוִי. וּבַמֶּה אֲנִי מוֹשְׁחוֹ, אָמַר לוֹ בְּשֶׁמֶן הַמִּשְׁחָה, בְּאוֹתָהּ שָׁעָה שָׂמַח משֶׁה, אָמַר כָּךְ שִׁבְטִי חָבִיב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ לֹא שִׁבְטְךָ הוּא אֶלָּא אָחִיךָ הוּא, הֲדָא הוּא דִכְתִיב (שמות כח, א): וְאַתָּה הַקְרֵב אֵלֶיךָ. וּמְשִׁיחָתוֹ מִשֶּׁמֶן הַמִּשְׁחָה מִנַּיִן, שֶׁנֶּאֱמַר (שמות כט, ז): וְלָקַחְתָּ מִשֶּׁמֶן הַמִּשְׁחָה, אֲבָל עֲבוֹדָתוֹ אֵינָהּ עֲבוֹדָה וְנִתְחַיֵּב, אִלּוּלֵי שֶׁשְּׁמוֹתָן שֶׁל שְׁבָטִים חֲקוּקִים עַל לִבּוֹ, דִּכְתִיב (שמות כח, כט): וְנָשָׂא אַהֲרֹן אֶת שְׁמוֹת וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא חֲבִיבִין עָלַי שְׁמוֹתָן שֶׁל שְׁבָטִים מִשֶּׁמֶן הַמִּשְׁחָה שֶׁנִּמְשְׁחוּ כֹּהֲנִים וּמְלָכִים. אָמַר רַבִּי נְחֶמְיָה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֵךְ וּמַנֵּה לִי כֹּהֵן גָּדוֹל, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם מֵאֵיזֶה שֵׁבֶט, אָמַר לוֹ מִשֵּׁבֶט לֵוִי. וּבַמֶּה אֲנִי מוֹשְׁחוֹ, אָמַר לוֹ בְּשֶׁמֶן הַמִּשְׁחָה. בְּאוֹתָהּ שָׁעָה שָׂמַח משֶׁה אָמַר כָּךְ שִׁבְטִי חָבִיב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ לֹא שִׁבְטְךָ הוּא אֶלָּא אָחִיךָ הוּא, הֲדָא הוּא דִכְתִיב (שמות כח, א): וְאַתָּה הַקְרֵב אֵלֶיךָ. וּמְשִׁיחָתוֹ מִשֶּׁמֶן הַמִּשְׁחָה מִנַּיִן, שֶׁנֶּאֱמַר: וְלָקַחְתָּ מִשֶּׁמֶן הַמִּשְׁחָה, אֲבָל עֲבוֹדָתוֹ אֵינָהּ עֲבוֹדָה וְנִתְחַיֵּב אִלּוּלֵי שְׁמוֹתָן שֶׁל שְׁבָטִים חֲקוּקִים עַל שְׁתֵּי כְתֵפָיו, דִּכְתִיב (שמות כח, יב): וְנָשָׂא אַהֲרֹן אֶת שְׁמוֹתָם לִפְנֵי ה' עַל שְׁתֵּי כְתֵפָיו לְזִכָּרוֹן, שִׁשָּׁה מִשְּׁמוֹתָם, אָמָר רַב בֵּיבַי אִלּוּ הָיוּ חֲסֵרִים אוֹת אַחַת לֹא הָיוּ מְשַׁמְּשִׁין. תָּנֵי רַבִּי אוֹשַׁעְיָא אֲפִלּוּ נְקֻדָּה אַחַת. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, שְׁלשָׁה כְּתָרִים הֵם, כֶּתֶר תּוֹרָה, וְכֶתֶר כְּהֻנָּה, וְכֶתֶר מַלְכוּת. כֶּתֶר כְּהֻנָּה זָכָה בּוֹ אַהֲרֹן וּנְטָלוֹ, כֶּתֶר מַלְכוּת זָכָה בּוֹ דָּוִד וּנְטָלוֹ, כֶּתֶר תּוֹרָה הֲרֵי מֻנָּח לְדוֹרוֹת, כָּל מִי שֶׁזּוֹכֶה לְתוֹרָה כְּאִלּוּ זָכָה לִשְׁלָשְׁתָּן, וְכָל שֶׁלֹא זָכָה לְתוֹרָה כְּאִלּוּ לֹא זָכָה לְאַחַת מֵהֶן. רַבִּי בּוֹן בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר, מָצִינוּ שֶׁהָלַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מַהֲלַךְ חֲמֵשׁ מֵאוֹת שָׁנָה לִקְנוֹת לוֹ שֵׁם, דִּכְתִיב (שמואל ב ז, כג): אֲשֶׁר הָלְכוּ אֱלֹהִים לִפְדוֹת לוֹ לְעָם וְלָשׂוּם לוֹ שֵׁם, אָמַר רַבִּי יוֹסֵי הַגְּלִילִי אֻמָּה וֵאלֹהֶיהָ. אָמַר לוֹ רַבִּי עֲקִיבָא עָשִׂיתָ קֹדֶשׁ חֹל, אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כִּבְיָכוֹל עַצְמְךָ פָּדִיתָ, שֶׁנֶּאֱמַר (שמואל ב ז, כג): אֲשֶׁר פָּדִיתָ לְךָ מִמִּצְרַיִם גּוֹיִם וֵאלֹהָיו. כְּתִיב (דברי הימים א יז, כא): אֲשֶׁר הָלַךְ לוֹ אֱלֹהִים, וּלְהַלָּן הוּא אוֹמֵר: אֲשֶׁר הָלְכוּ אֱלֹהִים, הָלַךְ זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, הָלְכוּ זֶה משֶׁה וְאַהֲרֹן.
The Rabbis say: The Holy One blessed be He said to Moses: ‘Go and appoint a High Priest for Me.’ [Moses] said before Him: ‘Master of the universe, from which tribe?’ He said to him: ‘From the tribe of Levi.’ [Moses asked:] ‘With what will I anoint him?’ He said to him: ‘With the anointing oil.’ At that moment, Moses was joyful; he said: ‘My tribe is so beloved before the Holy One blessed be He.’ The Holy One blessed be He said to him: ‘By your life, it is not your tribe, but it is your brother’ – that is what is written: “And you, bring [Aaron your brother] near to you” (Exodus 28:1). His anointing with the anointing oil, from where is it derived? It is as it is stated: “You shall take the anointing oil […and anoint him]” (Exodus 29:7). However, his service is not service and he has liability unless the names of the tribes are engraved on his heart, as it is written: “Aaron will bear the names…[of the children of Israel…upon his heart]” (Exodus 28:29). The Holy One blessed be He said: ‘The names of the tribes are dearer to me than the anointing oil with which priests and kings are anointed.’
Rabbi Neḥemya said: The Holy One blessed be He said to Moses: ‘Go and appoint a High Priest for Me.’ [Moses] said before Him: ‘Master of the universe, from which tribe?’ He said to him: ‘From the tribe of Levi.’ [Moses asked:] ‘With what will I anoint him?’ He said to him: ‘With the anointing oil.’ At that moment, Moses was joyful; he said: ‘My tribe is so beloved before the Holy One blessed be He.’ The Holy One blessed be He said to him: ‘By your life, it is not your tribe, but it is your brother; that is what is written: “And you, bring [Aaron your brother] near to you” (Exodus 28:1). His anointing with the anointing oil, from where is it derived? It is as it is stated: “You shall take the anointing oil […and anoint him]” (Exodus 29:7). However, his service is not service and he has liability unless the names of the tribes are engraved on his two shoulders, as it is written: “Aaron shall bear their names before the Lord upon his two shoulders as a remembrance” (Exodus 28:12). “Six of their names [on one stone and the names of the six that remain on the other stone]” (Exodus 28:10). Rav Beivai said: Had they been missing one letter they would not have served their purpose. Rabbi Oshaya taught: Even one dot.
Rabbi Shimon ben Yoḥai taught: There are three crowns; the crown of Torah, the crown of priesthood, and the crown of kingship. The crown of priesthood, Aaron merited it and took it. The crown of kingship, David merited it and took it. The crown of Torah is available for [all] generations. Anyone who acquires Torah it is as though he acquired [all] three of them. Anyone who did not acquire Torah, it is as though he did not acquire any of them.
Rabbi Bon said in the name of Rabbi Shmuel bar Naḥmani: We found that the Holy One blessed be He went a distance that takes five hundred years to traverse to make a name for Himself, as it is written: “[Who is like Your people, like Israel…] whom God went to redeem to Himself for a people and to make a name for Himself […nations and their gods]” (II Samuel 7:23). Rabbi Yosei HaGelili said: A nation and its gods.7He interprets the end of the verse to mean that God redeemed Israel despite the fact that there were idolaters among them who took their gods with them. Rabbi Akiva said to him: You have rendered the sacred profane. The Israelites said before the Holy One blessed be He: ‘You redeemed Yourself, as it were, as it is stated: “Whom You redeemed for Yourself from Egypt, nations and their God”’ (II Samuel 7:23).8According to Rabbi Yosei HaGelili, this would be translated as “their gods.” It is written: “Whom God went [halakh] [to redeem] for Himself [a people]” (I Chronicles 17:21), and later it says: “Whom God went [halekhu] [to redeem for Himself for a people]” (II Samuel 7:23). Halakh, this is the Holy One blessed be He; halekhu, this is Moses and Aaron.9The term halekhu is plural, and therefore the midrash interprets it as referring to Moses and Aaron. Thus, the verse means that Moses and Aaron were emissaries God sent to accomplish this objective.
אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, חָבִיב שֵׁם טוֹב מֵאֲרוֹן הַבְּרִית, שֶׁאֲרוֹן הַבְּרִית לֹא הָלַךְ אֶלָּא שְׁלשָׁה יָמִים, שֶׁנֶּאֱמַר (במדבר י, לג): וַאֲרוֹן בְּרִית ה' נֹסֵעַ לִפְנֵיהֶם. וְשֵׁם טוֹב הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, מְנָא לָן, מִדָּוִד, שֶׁנֶּאֱמַר (דברי הימים א יד, יז): וַיֵּצֵא שֵׁם דָּוִיד בְּכָל הָאֲרָצוֹת וַה' נָתַן אֶת פַּחְדּוֹ עַל כָּל הַגּוֹיִם, חָבִיב שֵׁם טוֹב מִכְּהֻנָּה וּמַלְכוּת, שֶׁכְּהֻנָּה וּמַלְכוּת בָּטְלוּ, וְשֵׁם טוֹב לֹא בָּטֵל. תַּלְמִידָיו דְּרַבִּי אַבָּא, וְאַבָּא צִידוֹנִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר חֲבִיבָה מִיתָתָן שֶׁל שְׁבָטִים יוֹתֵר מִבְּחַיֵּיהֶם, שֶׁבְּחַיֵּיהֶם לֹא נֶאֱמַר שִׁשָּׁה מִשְּׁמוֹתָם, וּבְמִיתָתָן נֶאֱמַר שִׁשָּׁה מִשְּׁמוֹתָם. אָמַר רַבִּי יְהוּדָה מִרְיָם וְיוֹכֶבֶד הֵן הֵן הָיוּ חַיּוֹתֵיהֶם שֶׁל יִשְׂרָאֵל, דִּכְתִיב (שמות א, טו): שֵׁם הָאַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה, שִׁפְרָה זוֹ יוֹכֶבֶד שֶׁהָיְתָה מְשַׁפֶּרֶת אֶת הַיְלָדִים. דָּבָר אַחֵר, שֶׁפָּרָה וְרָבָה. דָּבָר אַחֵר, שֶׁפָּרוּ וְרָבוּ יִשְׂרָאֵל עַל יָדֶיהָ. דָּבָר אַחֵר, שֶׁשִּׁפְּרוּ אוֹתָן בְּמִצְווֹת וּבְמַעֲשִׂים טוֹבִים. דָּבָר אַחֵר, שִׁפְרָה לְשֵׁם שֶׁבַח, שֶׁנֶּאֱמַר (איוב כו, יג): בְּרוּחוֹ שָׁמַיִם שִׁפְרָה. פּוּעָה זוֹ מִרְיָם, שֶׁהָיְתָה פּוֹעָה בָּאִשָּׁה וְהַוְלַד יוֹצֵא. דָּבָר אַחֵר, פּוּעָה שֶׁהָיְתָה פּוֹעָה וּבוֹכָה עַל אָחִיהָ משֶׁה שֶׁהֻשְׁלַךְ לַיְאוֹר, שֶׁנֶּאֱמַר (שמות ב, ד): וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק. דָּבָר אַחֵר, פּוּעָה שֶׁהוֹפִיעָה אֶת מַעֲשֵֵֹה אָחִיהָ. דָּבָר אַחֵר, שֶׁפָּעַת בִּפְנֵי פַּרְעֹה וְאָמְרָה לוֹ אוֹי לְךָ מִיּוֹם הַדִּין. תָּנֵי שְׁלשָׁה שֵׁמוֹת נִקְרָא לָאָדָם הַזֶּה, אֶחָד שֶׁקָּרְאוּ לוֹ אָבִיו וְאִמּוֹ, וְאֶחָד שֶׁקָּרְאוּ לוֹ אֲחֵרִים, וְאֶחָד שֶׁקָּרוּי לוֹ בְּסֵפֶר תּוֹלְדוֹת בְּרִיָּתוֹ.
Rabbi Shimon ben Yoḥai said: A good name is more beloved than the Ark of the Covenant, as the Ark of the Covenant went only three days, as it is stated: “And the Ark of the Covenant of the Lord traveled before them [three days’ journey to seek out a resting place for them]” (Numbers 10:33), and a good name goes from one end of the world to the other end. From where do we derive it? It is from David, as it is stated: “The name of David went out to all the lands; and the Lord imposed fear of him upon all the nations” (I Chronicles 14:17). A good name is more beloved than priesthood and kingdom, as priesthood and kingdom lapsed, and a good name does not lapse.
The disciples of Rabbi Abba and Abba Tzidoni said in the name of Rabbi Shmuel bar Naḥman: The tribes are more beloved in their death than in their lifetimes, as during their lives, it was not stated: “Six of their names,” while after their deaths, it is stated: “Six of their names” (Exodus 28:10).10It was only after their deaths that remembrance of their names became a source of merit for their descendants.
Rabbi Yehuda said: Miriam and Yokheved were the midwives of the Israelites. As it is written: “The name of one was Shifra and the name of the second was Pu’a” (Exodus 1:15). Shifra, this is Yokheved, who would tend to [mishaperet] the children. Alternatively, it is because she procreated [shepara verava].11She gave birth to Moses at the age of one hundred and thirty. Alternatively, it is because the Israelites procreated due to her. Alternatively, it is because they bettered [shiperu] [the Israelite women] with mitzvot and good deeds. Alternatively, Shifra [is the name given her] as praise [of her character], as it is stated: “With His breath the heavens were calmed [shifra]” (Job 26:13).
Pu’a, this is Miriam, as she would make a comforting sound [po’a] to the woman, and the child would emerge. Alternatively, Pu’a, as she would cry [po’a] and weep over her brother Moses who was cast into the Nile, as it is stated: “His sister stood at a distance” (Exodus 2:4). Alternatively, Pu’a, as she revealed [hofia] the actions of her brother.12She prophesied about him before he was born (Etz Yosef). Alternatively, as she stood boldly [pa’at] before Pharaoh and said to him: ‘Woe to you on the Day of Judgment.’
It is taught: A man is called by three names; one that his father and his mother called him, one that others called him, and one that he is called in the book of his lineage.13The book that the Holy One blessed be He wrote, which spans the time from Creation until the culmination of all the generations. One’s name in that book expresses the purpose for which one was created (Midrash HaMevo’ar).
רַבִּי פִּנְחָס אָמַר אָדָם חָבִיב בִּשְׁמוֹ, וְאֵינִי יוֹדֵעַ בְּאֵיזֶה מֵהֶן, בָּא שְׁלֹמֹה וּפֵרַשׁ, טוֹב שֵׁם מִשֶּׁמֶן טוֹב וְיוֹם הַמָּוֶת מִיּוֹם הִוָּלְדוֹ. נוֹלַד אָדָם מוֹנִין לוֹ לַמִּיתָה. מֵת, מוֹנִין לוֹ לַחַיִּים. נוֹלַד אָדָם הַכֹּל שְׂמֵחִין, מֵת הַכֹּל בּוֹכִין. וְאֵינוֹ כֵן, אֶלָּא נוֹלַד אָדָם וְאֵין שְׂמֵחִין לוֹ, שֶׁאֵין יוֹדְעִין בְּאֵיזֶה פֶּרֶק וּמַעֲשִׂים יַעֲמֹד, אִם צַדִּיק, וְאִם רָשָׁע, אִם טוֹב, וְאִם רָע. וּמֵת, הֵם צְרִיכִין לִשְׂמֹחַ שֶׁנִּפְטַר בְּשֵׁם טוֹב וְיָצָא מִן הָעוֹלָם בְּשָׁלוֹם. מָשָׁל לִשְׁנֵי סְפִינוֹת פּוֹרְשׁוֹת לַיָּם הַגָּדוֹל, אַחַת יוֹצֵאת מִן הַלָּמָן וְאַחַת נִכְנֶסֶת לַלָּמָן, הַיּוֹצֵאת מִן הַלָּמָן הַכֹּל שְׂמֵחִין וְהַנִכְנֶסֶת לַלָּמָן לֹא שָׂמְחוּ לָהּ, הָיָה שָׁם פִּקֵּחַ אֶחָד אָמַר לָהֶם חִלּוּף הַדְּבָרִים אֲנִי רוֹאֶה, זוֹ שֶׁהָיְתָה יוֹצְאָה מִן הַלָּמָן לֹא צְרִיכִין לִשְׂמֹחַ עִמָּהּ שֶׁאֵין יוֹדְעִין בְּאֵיזֶה פֶּרֶק עוֹמֶדֶת, כַּמָּה יָמִים מִזְדַּוֶּגֶת לָהּ, כַּמָּה עַלְעוֹלִין הֵן מִזְדַּוְגוֹת, וְשֶׁנִּכְנֶסֶת לַלָּמָן הַכֹּל צְרִיכִין לִשְׂמֹחַ שֶׁנִּכְנְסָה לְשָׁלוֹם. כָּךְ מֵת אָדָם הַכֹּל צְרִיכִין לִשְׂמֹחַ וּלְשַׁבֵּחַ שֶׁנִּפְטַר בְּשֵׁם טוֹב בְּשָׁלוֹם מִן הָעוֹלָם. הוּא שֶׁשְּׁלֹמֹה אָמַר: וְיוֹם הַמָּוֶת מִיּוֹם הִוָּלְדוֹ. אַתְּ מוֹצֵא כְּשֶׁהַצַּדִּיקִים נוֹלָדִין אֵין בְּרִיָּה מַרְגֶּשֶׁת, וּכְשֶׁמֵּתִין הַכֹּל מַרְגִּישִׁים, כְּשֶׁנּוֹלְדָה מִרְיָם לֹא הִרְגִּישׁ בָּהּ בְּרִיָּה, וּכְשֶׁמֵּתָה נִסְתַּלְּקָה הַבְּאֵר וְהִרְגִּישׁוּ הַכֹּל, הַבְּאֵר הוֹדִיעָה מִיתָתָהּ. נוֹלַד אַהֲרֹן כֹּהֵן גָּדוֹל וְלֹא הִרְגִישׁ בּוֹ בְּרִיָּה, וּכְשֶׁמֵּת נִסְתַּלְּקוּ עַנְנֵי כָּבוֹד, הִרְגִּישׁוּ הַכֹּל, הֶעָנָן הוֹדִיעַ מִיתָתוֹ. נוֹלַד משֶׁה רַבֵּנוּ וְלֹא הִרְגִּישׁ בּוֹ בְּרִיָּה, וּכְשֶׁמֵּת הִרְגִּישׁוּ הַכֹּל, הַמָּן הוֹדִיעַ מִיתָתוֹ, שֶׁשָּׁבַת. נוֹלַד יְהוֹשֻׁעַ וְלֹא הִרְגִּישׁ בּוֹ בְּרִיָּה, וּכְשֶׁמֵּת הִרְגִּישׁוּ הַכֹּל, שֶׁנֶּאֱמַר (יהושע כד, ל): וַיִּקְבְּרוּ אוֹתוֹ בִּגְבוּל וגו' מִצְּפוֹן לְהַר גָּעַשׁ, רַבָּנָן אָמְרֵי חָזַרְנוּ עַל כָּל הַמִּקְרָא כֻּלָּהּ וְלֹא מָצִינוּ מָקוֹם שֶׁשְּׁמוֹ הַר גַּעַשׁ, אֶלָּא מַהוּ הַר גַּעַשׁ, עַל יְדֵי שֶׁנִּתְגַּעֲשׁוּ נִתְרַשְּׁלוּ יִשְׂרָאֵל מִלִּגְמֹל חֶסֶד לִיהוֹשֻׁעַ, רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַרְעִישׁ וְגַם לְהַגְעִישׁ עֲלֵיהֶם הָהָר וּלְהַפִּילוֹ לָהֶם לְאַבְּדָן, לְפִי שֶׁנִּתְחַלְּקָה אֶרֶץ יִשְׂרָאֵל וְהָיָה חִלּוּקָהּ חָבִיב עֲלֵיהֶם יוֹתֵר מִדַּאי, זֶה עוֹסֵק בְּשָׂדֵהוּ, וְזֶה עוֹסֵק בְּכַרְמוֹ, וְזֶה עוֹסֵק בְּזֵיתוֹ, וְזֶה עוֹסֵק בְּפֶחָמוֹ, כֻּלָּן עוֹסְקִין בִּמְלַאכְתָּן, לְכָךְ בִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַרְעִישׁ עֲלֵיהֶם אֶת הָעוֹלָם, לְפִיכָךְ הִרְגִּישׁוּ בּוֹ הַכֹּל וְהוֹדִיעוּ אֶת מִיתָתוֹ. נוֹלַד דָּוִד וְלֹא הִרְגִּישׁ בּוֹ בְּרִיָּה, וּכְשֶׁמֵּת הִרְגִּישׁוּ בּוֹ הַכֹּל, שֶׁנֶּאֱמַר (מלכים א יא, כא): וַהֲדַד שָׁמַע בְּמִצְרַיִם כִּי שָׁכַב דָּוִד עִם אֲבֹתָיו וגו'. אָמַר רַבִּי פִּנְחָס וַהֲלֹא שְׁכִיבָה הִיא מִיתָה, אֶלָּא דָּוִד שֶׁהָיָה מֶלֶךְ כְּתִיב בּוֹ שְׁכִיבָה, יוֹאָב שֶׁהָיָה שַׂר הַצָּבָא כְּתִיב בּוֹ מִיתָה. דָּבָר אַחֵר, וַהֲלֹא שְׁכִיבָה הִיא מִיתָה, אֶלָּא דָּוִד שֶׁנִּמְשַׁח בְּשֶׁמֶן הַמִּשְׁחָה כְּתִיב בּוֹ שְׁכִיבָה, וְיוֹאָב שֶׁלֹא נִמְשַׁח בְּשֶׁמֶן הַמִּשְׁחָה כְּתִיב בּוֹ מִיתָה. דָּבָר אַחֵר, וַהֲלֹא שְׁכִיבָה הִיא מִיתָה, אֶלָּא דָּוִד שֶׁמֵּת עַל מִטָּתוֹ כְּתִיב בּוֹ שְׁכִיבָה, וְיוֹאָב שֶׁנֶּהֱרַג כְּתִיב בּוֹ מִיתָה. דָּבָר אַחֵר, וַהֲלֹא שְׁכִיבָה הִיא מִיתָה, אֶלָּא דָּוִד שֶׁיָּרְשׁוּ בָנָיו אֶת מְקוֹמוֹ נֶאֶמְרָה בּוֹ שְׁכִיבָה, וְיוֹאָב שֶׁלֹא יָרְשׁוּ בָנָיו מְקוֹמוֹ נֶאֶמְרָה בּוֹ מִיתָה, לְפִיכָךְ הִרְגִּישׁוּ הַכֹּל, כְּשֶׁמֵת דָּוִד הוֹדִיעַ שְׁלֹמֹה מִיתָתוֹ. נוֹלַד שְׁמוּאֵל וְלֹא הִרְגִּישָׁה בּוֹ בְּרִיָּה, וּכְשֶׁמֵּת הִרְגִּישׁוּ הַכֹּל, שֶׁנֶּאֱמַר (שמואל א כה, א): וַיָּמָת שְׁמוּאֵל וַיִּסְפְּדוּ לוֹ כָל יִשְׂרָאֵל. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מַתְלָא אָמַר מַאן דְּנַכְּתֵיהּ חִיוְיָא חַבְלָא מַדְחֵיל לֵיהּ. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מִשֶּׁלּוֹ נָתְנוּ לוֹ, שֶׁנֶּאֱמַר (שמואל א ז, טז): וְהָלַךְ מִדֵּי שָׁנָה בְּשָׁנָה וְסָבַב בֵּית אֵל. כָּתוּב אֶחָד אוֹמֵר: וַיָּמָת שְׁמוּאֵל, וְכָתוּב אֶחָד אוֹמֵר (שמואל א כח, ג): וּשְׁמוּאֵל מֵת, אָמַר רַבִּי אַסֵּי וּשְׁמוּאֵל מֵת מִיתָה וַדַּאי, וַיָּמָת שְׁמוּאֵל, אֵין הַדְּבָרִים אֲמוּרִים אֶלָּא לְעִנְיַן נָבָל, שֶׁנֶּאֱמַר (שמואל א כה, א): וַיָּמָת שְׁמוּאֵל [וגו'] וְאִישׁ בְּמָעוֹן, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן הַכֹּל סוֹפְדִין וְטוֹפְחִין עַל מִיתַת הַצַּדִּיק, וְזֶה הָרָשָׁע עוֹשֶׂה לוֹ מַרְזֵחִין, אָמַר רַבִּי יְהוּדָה לְלַמֶּדְךָ שֶׁכָּל הַכּוֹפֵר בִּגְמִילוּת חֶסֶד כְּאִלּוּ כּוֹפֵר בָּעִקָּר, אֲבָל דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם מֶה הָיָה עוֹשֶׂה, גּוֹמֵל חֶסֶד לַכֹּל. אוֹמֵר כֵּן, אֲפִלּוּ הוֹרֵג אוֹ נֶהֱרַג, אוֹ רוֹדֵף אוֹ נִרְדָּף, גּוֹמֵל אֲנִי לוֹ חֶסֶד כְּמוֹ לְצַדִּיק, הֲדָא הוּא דִכְתִיב (תהלים יג, ו): וַאֲנִי בְּחַסְדְּךָ בָטַחְתִּי יָגֵל לִבִּי בִּישׁוּעָתֶךָ אָשִׁירָה לַה' כִּי גָמַל עָלָי.
Rabbi Pinḥas said: Man is beloved by his name, but I would not know which of them. Solomon came and explained: “A good name is better than fine oil, and the day of death than the day of one's birth.”14It is his name at the end of his life, when he dies, that is most important. When a person is born, one counts to his death. When he dies, one counts his life. When he is born everyone is joyous; when he dies, everyone weeps. But that should not be so; rather, when a person is born no one should be joyous, as they do not know the challenges and actions that will confront him, and whether he will be righteous or wicked, good or bad. When he dies, they should rejoice that he passed away with a good name and departed from the world in peace. This is analogous to two ships at sail in the Mediterranean Sea; one was leaving the port and one was entering the port. Regarding the one leaving the port, everyone rejoiced, and regarding the one leaving the port, they did not rejoice. There was one clever person there. He said to them: ‘I see matters to the contrary. Regarding the one leaving the port, they should not rejoice with it, because they do not know what challenges will confront it, how many days it will be challenged, how many storms it will encounter. When it enters the port, everyone should rejoice that in entered in peace.’ Similarly, when a person dies, everyone should rejoice, and praise him that he passed away in peace from the world with a good name. That is what Solomon said: “And the day of death than the day of one's birth.”
You find that when the righteous are born no one is aware of it, and when they die, everyone is aware of it. When Miriam was born, no one was aware of it and when she died, the spring vanished, and everyone was aware. The spring publicized her death.15A spring of water miraculously accompanied Israel through the wilderness, on Miriam’s account. When she died, the spring disappeared and the people thirsted for water (Ta’anit 9a). When Aaron the High Priest was born, no one was aware of it, and when he died, the clouds of glory vanished, and everyone was aware. The cloud publicized his death. When Moses our master was born, no one was aware of it, and when he died, everyone was aware. The manna publicized his death. When Joshua was born, no one was aware of it, and when he died, everyone was aware, as it is stated: “They buried him on the border [of his inheritance]…north of Mount Gaash” (Joshua 24:30). The Rabbis say: We reviewed the entire Bible and we did not find a place named Mount Gaash. Rather, what is Mount Gaash? [It is a reference to the fact that] because they were preoccupied [nitga’ashu]16They were involved in settling the land. and were negligent in performing acts of kindness to Joshua,17They did not express their respects for him when he died. the Holy One blessed be He sought to quake and spew [lehagish] lava upon them in order to destroy them. [They were preoccupied] because the Land of Israel had been distributed and its distribution was too dear to them; this one was involved in his field, that one was involved in his vineyard, this one was involved in his olive grove, that one was involved in his charcoal. They were all involved in their labor, and that is why the Holy One blessed be He sought to quake the world upon them. Therefore, everyone was aware of it, and his death was publicized.
When David was born, no one was aware of it, but when he died everyone was aware of it, as it is stated: “When Hadad heard in Egypt that David lay with his fathers, [and that Yoav, commander of the army, had died]” (I Kings 11:21). Rabbi Pinḥas said: Is laying not death?18Why does the verse use two different expressions for death with regard to David and Yoav? Rather, for David, who was king, [the term] lying is written;19This is a less direct and therefore more respectful term than the term death. for Yoav, who was commander of the army, [the term] death is written. Alternatively, is laying not death? Rather, for David, who was anointed with the anointing oil, [the term] lying is written; for Yoav, who was not anointed with the anointing oil, [the term] death is written. Alternatively, is laying not death? Rather, for David, who died in his bed, [the term] lying is written; for Yoav, who was killed, [the term] death is written. Alternatively, is laying not death? Rather, for David, whose sons inherited his position, [the term] lying is written; for Yoav, whose sons did not inherit his position, [the term] death is written. Therefore, everyone was aware of it when David died, as Solomon publicized his death.20By inheriting David’s position.
When Samuel was born, no one was aware of it, but when he died everyone was aware of it, as it is stated: “Samuel died and…all Israel eulogized him” (I Samuel 25:1). Rabbi Yehoshua ben Levi said: The parable says: One who is bitten by a snake, a rope frightens him.21Since the people had almost been destroyed due to the insufficient honor they accorded Joshua upon his death, they were very careful to pay the proper respects when Samuel died (Matnot Kehuna). Rabbi Shmuel bar Naḥman said: They gave him his due, as it is stated: “He went each and every year and circulated in Beit El, [Gilgal, and Mitzpa, and he judged Israel in all those places]” (I Samuel 7:16).22Since he made himself available to the people in so many different places, they all accorded him respect. One verse says: “Samuel died” (I Samuel 25:1), and one verse says: “Samuel had died” (I Samuel 28:3).23Whey does the book of Samuel report Samuel’s death in two separate locations? Rabbi Asi said: “Samuel had died,” certainly [informs of his] death. “Samuel died,” the matters are stated only with regard to Naval, as it is stated: “Samuel died…there was a man in Maon” (I Samuel 25:1–2).24In chapter 28, the book of Samuel reports the death of Samuel as its own event, and recounts the people’s eulogies for him. In chapter 25, the book mentions Samuel’s death in passing in order to provide context for the incident involving Naval, who threw a celebration at this time and was stingy toward David. Rabbi Shmuel bar Naḥman said: Everyone was mourning and clapping hands [in grief] over the death of the righteous one, and this wicked one [Naval] was making drinking parties. Rabbi Yehuda said: This is to teach you that anyone who repudiates acts of kindness, it is as though he repudiates the fundamental doctrine.25The reference is to the doctrine of belief in God. Naval refused to bestow kindness on David, and of him it is said: “The scoundrel [naval] says in his heart: There is no God” (Psalms 14:1) (Matnot Kehuna). But King David, may he rest in peace, what would he do? He would perform acts of kindness for everyone. He would say thus: Even a killer, or one who was killed, even a pursuer, or one who is pursued, I perform acts of kindness for him as I do for the righteous. That is what is written: “But I, in Your mercy I trust; my heart will rejoice in Your salvation, I will sing to the Lord, because He has been kind to me [gamal alai]” (Psalms 13:6).26Because I have accepted the responsibility of performing acts of kindness [ole gemilat ḥesed], I will merit to rejoice in God’s salvation (Matnot Kehuna).
טוֹב לָלֶכֶת אֶל בֵּית אֵבֶל מִלֶּכֶת אֶל בֵּית מִשְׁתֶּה, לָמָּה שֶׁלֵּב חֲכָמִים בְּבֵית אֵבֶל, שֶׁכָּל מִי שֶׁמִּתְאַבֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׂמְּחוֹ, שֶׁנֶּאֱמַר (ישעיה כט, יט): וְיָסְפוּ עֲנָוִים בַּה' שִׂמְחָה. דָּבָר אַחֵר, טוֹב לָלֶכֶת אֶל בֵּית אֵבֶל מִלֶּכֶת אֶל בֵּית מִשְׁתֶּה, מוּטָב לָלֶכֶת לְמִדָּה שֶׁיֵּשׁ לָהּ פֵּרָעוֹן, מִמִּדָּה שֶׁאֵין לָהּ פֵּרָעוֹן. מוּטָב לֵילֵךְ בְּמִדָּה נוֹהֶגֶת בַּחַיִּים וּבַמֵּתִים, מִמִּדָּה שֶׁאֵינָה נוֹהֶגֶת אֶלָּא בַּחַיִּים. מוּטָב לֵילֵךְ בְּמִדָּה נוֹהֶגֶת בָּעֲשִׁירִים וּבָעֲנִיִּים, מִמִּדָּה שֶׁאֵינָה נוֹהֶגֶת אֶלָּא בָּעֲשִׁירִים. מוּטָב לֵילֵךְ בְּמִדָּה שֶׁיֵּשׁ בָּהּ פִּיּוּס, מִמִּדָּה שֶׁאֵין בָּהּ פִּיּוּס.
“It is better to go to a house of mourning than to go to a house of feasting; for that is the end of all men, and the living will take it to heart” (Ecclesiastes 7:2).
“It is better to go to a house of mourning than to go to a house of feasting.” Why? It is because “the heart of the wise is in a house of mourning” (Ecclesiastes 7:4), as anyone who mourns, the Holy One blessed be He brings him joy, as it is stated: “The humble will increase their joy in the Lord” (Isaiah 29:19).
Another matter, “it is better to go to a house of mourning than to go to a house of feasting” – it is better to adopt a mode of conduct for which there is a recompense, than a mode of conduct for which there is no recompense.27Just as one pays respects to the dead, others will pay their respects to him when he dies. But regarding feasting, it is not clear that he who attends a feast will himself conduct a feast. It is better to adopt a mode of conduct that serves the living and the dead, than a mode of conduct that serves only the living. It is better to adopt a mode of conduct that serves both the wealthy and the poor, than a mode of conduct that serves only the wealthy. It is better to adopt a mode of conduct that involves consolation, than a mode of conduct that does not involve consolation.
אָמַר רַבִּי בֶּרֶכְיָה גְּמִילוּת חֶסֶד בַּתּוֹרָה, בְּרֹאשָׁהּ, וּבְאֶמְצָעִיתָהּ, וּבְסוֹפָהּ. בְּרֹאשָׁהּ, דִּכְתִיב (בראשית ב, כב): וַיִּבֶן ה' אֱלֹהִים אֶת הַצֵּלָע, מְלַמֵּד שֶׁקִּלְעָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְחַוָּה וֶהֱבִיאָהּ אֶל הָאָדָם וְנַעֲשָׂה שׁוֹשְׁבִין לָהֶם, שֶׁכֵּן בִּכְרַכֵּי הַיָּם קוֹרִין לְקַלְעִיתָא בָּנְיָאתָא. וּבְאֶמְצָעִיתָהּ, דִּכְתִיב (בראשית יח, א): וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא, מְלַמֵּד שֶׁבִּקְּרוֹ (בראשית כה, יא): וַיְבָרֶךְ אֱלֹהִים אֶת יִצְחָק בְּנוֹ, זוֹ בִּרְכַּת אֲבֵלִים. בְּסוֹפָהּ, שֶׁנֶּאֱמַר (דברים לד, ו): וַיִּקְבֹּר אֹתוֹ בַגַּי. אָמַר רַבִּי חָנִין מִדַּת פֵּרָעוֹן מָה הִיא, יַעֲקֹב מֵת בְּאֶרֶץ מִצְרַיִם, מִי רָאוּי לְהִטָּפֵל בּוֹ, לֹא הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאָמַר לוֹ (בראשית מו, ד): אָנֹכִי אֵרֵד עִמְךָ מִצְרַיְמָה וגו', בָּא יוֹסֵף וְחָטַף לוֹ אֶת הַמִּצְוָה, דִּכְתִיב (בראשית נ, ז): וַיַּעַל יוֹסֵף לִקְבֹּר אֶת אָבִיו. מֵת יוֹסֵף בְּמִצְרַיִם מִי רָאוּי לְהִטָּפֵל בּוֹ לֹא הַשְּׁבָטִים שֶׁהִשְׁבִּיעַ אוֹתָם, שֶׁנֶּאֱמַר (בראשית נ, כה): וַיַּשְׁבַּע יוֹסֵף, בָּא משֶׁה וְחָטַף לוֹ אֶת הַמִּצְוָה, שֶׁנֶּאֱמַר (שמות יג, יט): וַיִּקַּח משֶׁה אֶת עַצְמוֹת יוֹסֵף. מֵת משֶׁה וּפָרַע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בִּכְבוֹדוֹ, שֶׁנֶּאֱמַר (דברים לד, ו): וַיִקְבֹּר אוֹתוֹ בַגַּי.
Rabbi Berekhya said: Performing acts of kindness is in the Torah at its beginning, in its middle, and at its end. It is at its beginning, as it is written: “The Lord God built the rib [that he took from the man, into a woman, and He brought her to the man]” (Genesis 2:22). [This verse] teaches that the Holy One Blessed be He braided Eve’s hair, and brought her to Adam, and he became the groomsman for them; as in the coastal towns, they call braiding, building. It is in its middle, as it is written: “The Lord appeared to him in the plains of Mamre” (Genesis 18:1), teaching that He visited him.28God visited Abraham, who was recovering from his circumcision. “God blessed Isaac his son” (Genesis 25:11), this is the blessing of the mourners.29He came to console Isaac upon the death of Abraham. At its end, as it is stated: “He buried him in the valley” (Deuteronomy 34:6).30God buried Moses.
Rabbi Ḥanin said: What is the measure of recompense [for acts of kindness]? Jacob died in the land of Egypt. For whom was it fitting to tend to him? Is it not the Holy One blessed be He, who said to him: “I will descend with you to Egypt [and I will also take you up]” (Genesis 46:4)? Joseph came and snatched the mitzva for himself, as it is written: “Joseph ascended to bury his father” (Genesis 50:7). Joseph died in Egypt. For whom was it fitting to tend to him? Is it not the tribes, to whom he administered an oath, as it is stated: “Joseph administered an oath [to the sons of Israel, saying: God will surely remember you, and you shall carry up my bones from here]” (Genesis 50:25). Moses came and snatched the mitzva for himself, as it is stated: “Moses took Joseph’s bones” (Exodus 13:19). Moses died, and the Holy One blessed be He, in His glory, repaid him, as it is stated: “He buried him in the valley” (Deuteronomy 34:6).
כְּתִיב (בראשית ג, כא): וַיַּעַשׂ ה' אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם, מָצִינוּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹמֵל חֲסָדִים, מְקַשֵּׁט כַּלּוֹת, מְבָרֵךְ חֲתָנִים, מְבַקֵּר חוֹלִים, וְקוֹבֵר מֵתִים, מְנַחֵם אֲבֵלִים. מְקַשֵּׁט כַּלּוֹת דִּכְתִיב (בראשית ב, כב): וַיִּבֶן ה' אֱלֹהִים, רַבִּי יוֹחָנָן אָמַר בְּנָאָהּ וְקִשְׁטָהּ וְהֶרְאָהּ לוֹ. אָמַר רַבִּי אַבָּהוּ שֶׁמָּא תֹאמַר מִתּוֹךְ חָרוּב אֶחָד אוֹ מִתּוֹךְ שִׁקְמָה אַחַת הֶרְאָהּ לוֹ, אֶלָּא מֵאַחַר שֶׁקִּשְׁטָהּ בְּעֶשְׂרִים וְאַרְבָּעָה מִינֵי תַּכְשִׁיטִין, אַחַר כָּךְ הֶרְאָהּ לוֹ, שֶׁנֶּאֱמַר (בראשית ב, כב): וַיְבִאֶהָ אֶל הָאָדָם. מְבָרֵךְ חֲתָנִים, שֶׁנֶּאֱמַר (בראשית א, כח): וַיְבָרֶךְ אֹתָם אֱלֹהִים. מְבַקֵּר חוֹלִים, שֶׁנֶּאֱמַר (בראשית יח, א): וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא. קוֹבֵר מֵתִים, דִּכְתִיב (דברים לד, ו): וַיִּקְבֹּר אֹתוֹ בַגַּי. מְנַחֵם אֲבֵלִים, דִּכְתִיב (בראשית לה, ח): וַיִּקְרָא שְׁמוֹ אַלּוֹן בָּכוּת. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מַהוּ אַלּוֹן בָּכוּת, עַד שֶׁמְשַׁמֵּר אֶבְלָהּ שֶׁל דְּבוֹרָה מֵנִיקְתּוֹ בָּאתָה לוֹ שְׁמוּעַת רִבְקָה אִמּוֹ וּבָכָה שְׁתֵּי בְכִיּוֹת, לְכָךְ נֶאֱמַר אַלּוֹן בָּכוּת. וְיַעֲקֹב הוּא אוֹמֵר (בראשית לה, ט): וַיְבָרֶךְ, בִּרְכַּת אֲבֵלִים בֵּרְכוֹ.
It is written: “The Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21). We have found that the Holy One blessed be He performs acts of kindness: He adorns brides, blesses grooms, visits the ill, buries the dead, and comforts the mourners. He adorns brides, as it is written: “The Lord God built [the rib that he took from the man into a woman, and He brought her to the man]” (Genesis 2:22). Rabbi Yoḥanan says: He built her, adorned her, and showed her to him [Adam]. Rabbi Abbahu said: Perhaps you will say that He showed her to him from behind a carob tree or from behind a sycamore tree; rather, He adorned her with twenty-four types of jewelry and then He showed her to him, as it is stated: “And He brought her to the man” (Genesis 2:22).31Although she was made from his rib, and would naturally have been right next to him, the verse states that God brought her to him. This implies that He took her to another location to adorn her and then brought her to Adam (Midrash HaMevo’ar). He blesses grooms, as it is stated: “God blessed them” (Genesis 1:28). He visits the ill, as it is stated: “The Lord appeared to him in the plains of Mamre” (Genesis 18:1). He buries the dead, as it is written: “He buried him in the valley” (Deuteronomy 34:6). He comforts the mourners, as it is written: “He called its name Alon Bakhut” (Genesis 35:8). Rabbi Shmuel bar Naḥman said: What is Alon Bakhut? While he was observing the mourning for Deborah, his nursemaid, tidings reached him that his mother Rebecca had died, and he wept two weepings [bekhiyot]; that is why it is stated [that Jacob called that place] Alon Bakhut. And [the verse] states regarding Jacob: “[And God appeared to Jacob again…] and blessed [him]” (Genesis 35:9) – He blessed him with the blessing of the mourners.
אָמַר רַבִּי סִימוֹן מָצִינוּ שֶׁהָלְכוּ לְבֵית הַמִּשְׁתֶּה וְלֹא נִתְפָּרְשׁוּ שְׁמוֹתָן, לְבֵית הָאֵבֶל וְנִתְפָּרְשׁוּ שְׁמוֹתָן, עוֹג הָלַךְ בְּמִשְׁתֵּה אַבְרָהָם וְלֹא נִתְפָּרֵשׁ שְׁמוֹ, שְׁלשֶׁת רֵעֵי אִיוֹב הָלְכוּ לְבֵית הָאֵבֶל וְנִתְפָּרְשׁוּ שְׁמוֹתָן. מָצִינוּ שֶׁהָלְכוּ לְבֵית הַמִּשְׁתֶּה וְלֹא נִדְחוּ מִגֵּיהִנֹּם, וְהָלְכוּ לְבֵית הָאֵבֶל וְנִדְּחוּ מִגֵּיהִנֹּם, עוֹג הָיָה בְּמִשְׁתֵּה אַבְרָהָם וְלֹא נִדְחֶה מִגֵּיהִנֹּם, וְאֵלּוּ שֶׁהָלְכוּ לְבֵית הָאֵבֶל נִדְחוּ מִגֵּיהִנֹּם. אָמַר רַבִּי יִשָֹּׂשכָר דִּכְפַר מַנְדִּי דַּרְכָּן שֶׁל רְשָׁעִים לְהִנָּתֵן בִּדְיוֹטָא תַּחְתּוֹנָה שֶׁל גֵּיהִנֹּם, שֶׁנֶּאֱמַר (איוב לד, כו): תַּחַת רְשָׁעִים סְפָקָם. שְׁלשֶׁת רֵעֵי אִיּוֹב הָלְכוּ לְבֵית הָאֵבֶל וְנִדְחוּ מִגֵּיהִנֹּם, דִּכְתִיב (איוב ב, יא): וַיָּבֹא אִישׁ מִמְּקֹמוֹ, אִישׁ מִבֵּיתוֹ, אִישׁ מֵעִירוֹ, אִישׁ מֵאַרְצוֹ, אֵין כְּתִיב כָּאן, אֶלָּא אִישׁ מִמְּקוֹמוֹ, מִמְּקוֹם שֶׁנִּתְבַּצֵּר לָהֶם בַּגֵּיהִנֹּם נִדְחוּ וְנִצּוֹלוּ מִמֶּנּוּ. מָצִינוּ שֶׁהָלְכוּ לְבֵית הַמִּשְׁתֶּה וְלֹא שָׁרַת עֲלֵיהֶם רוּחַ הַקֹּדֶשׁ, זֶה עוֹג, וּשְׁלשֶׁת רֵעֵי אִיּוֹב הָלְכוּ לְבֵית הָאֵבֶל וְשָׁרַת עֲלֵיהֶם רוּחַ הַקֹּדֶשׁ, הֲדָא הוּא דִכְתִיב (איוב ד, א): וַיַּעַן אֱלִיפַז (איוב ח, א): וַיַּעַן בִּלְדַד. תָּנֵי בְּשֵׁם רַבִּי מֵאִיר כָּל מָקוֹם שֶׁנֶּאֱמַר עֲנִיָּה וַאֲמִירָה, כֹּה כָּכָה, אֵלּוּ בְּלָשׁוֹן הַקֹּדֶשׁ בְּרוּחַ הַקֹּדֶשׁ הוּא מְדַבֵּר.
Rabbi Simon said: We have found that [people] went to a house of feasting and their names were not specified, [and people went] to a house of mourning and their names were specified. Og went to Abraham’s feast and his name was not specified. Job’s three comrades went to the house of mourning and their names were specified.
We have found that [people] went to a house of feasting and they were not spared from Gehenna, and [people] went to a house of mourning and they were spared from Gehenna. Og was at Abraham’s feast and he was not spared from Gehenna. Those who went to the house of mourning were spared from Gehenna. Rabbi Yissakhar of Kefar Mandi said: It is the way of the wicked to be consigned to the lowest level of Gehenna, as it is stated: “He strikes them in the place of the wicked” (Job 34:26). Job’s three comrades went to the house of mourning and they were spared from Gehenna, as it is written: “Each man came from his place” (Job 2:11). Each from his home, each from his city, each from his land, is not written here, but rather, “each from his place” – from the place that was established for them in Gehenna. They were spared and rescued from it.
We have found that [people] went to a house of feasting and the Divine Spirit did not rest upon them; this is Og. Job’s three comrades went to a house of mourning and the Divine Spirit rested upon them. That is what is written: “Elifaz answered” (Job 4:1), “Bildad answered” (Job 8:1). It is taught in the name of Rabbi Meir: Any place where answering [aniya], saying [amira], and so [ko, kakha] are stated, these statements were made in the sacred tongue and with [the inspiration of] the Divine Spirit.
וְהַחַי יִתֵּן אֶל לִבּוֹ, מַה תַּלְמוּד לוֹמַר, עֲבֵיד חִסְדָּא, דְּיַעַבְדוּן לָךְ. לַוֵּוי, דִּילַוּוּנָיךְ. סְפוֹד, דְּיִסְפְּדוּנָךְ. קְבוֹר, דְּיִקְבְּרוּנָךְ. גְּמוֹל חֶסֶד, דְּתִתְגַּמֵּל חֶסֶד. אָמַר רַבִּי מָנָא, וְהַחַי יִתֵּן אֶל לִבּוֹ, אֵלּוּ הַצַּדִּיקִים שֶׁנּוֹתְנִין מִיתָתָן כְּנֶגֶד לִבָּן, וְלָמָּה כּוֹתְשִׁין עַל הַלֵּב, מֵימַר דְּכֹלָּה תַּמָּן. דָּבָר אַחֵר, וְהַחַי יִתֵּן אֶל לִבּוֹ, זֶה חֵי הָעוֹלָמִים שֶׁהוּא מְשַׁלֵּם שָׂכָר לְבַר נָשׁ עַל כָּל פְּסִיעָה וּפְסִיעָה בִּגְמִילוּת חֲסָדִים. דְּאָמַר רַבִּי יוֹנָה אֵין שׁוֹאֲלִין הֲלָכוֹת לִפְנֵי מִטָּתוֹ שֶׁל מֵת, וְהָא רַבִּי יוֹחָנָן שָׁאַל לְרַבִּי יַנַּאי קוֹמֵיהּ עַרְסֵיהּ דְּרַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק הִקְדִּישׁ עוֹלָתוֹ לְבֶדֶק הַבַּיִת מַהוּ מוֹעֲלִים בָּהּ. וּמְגִיב לֵיהּ מִשֶּׁהַכֹּהֲנִים מְעַכְּבִין בִּשְׁחִיטָתָהּ מָעַל, נֶאֱמַר כַּד הֲוָה רָחִיק הֲוָה מְגִיב לֵיהּ. תָּנֵי הַכַּתָּפִין אֲסוּרִים בִּנְעִילַת הַסַּנְדָּל, שֶׁמָּא יִפָּסֵק סַנְדָּלוֹ שֶׁל אֶחָד מֵהֶם וְנִמְצָא מִתְעַכֵּב מִן הַמִּצְוָה. רַבִּי זְעֵירָא שְׁרַע בְּדִיבּוּרָא, אָזְלוּן מוֹזְקוֹפוּנֵיהּ וְאַשְׁכְּחוּנֵיהּ אִיעַנֵּי בְּדִבּוּרָא, אָמְרִין לֵיהּ מַהוּ כֵן, אֲמַר לוֹן עָלְמָא דְּאָתֵינַן מִן לְתַמָּן, הָא מַה דְּאִתְּמָר: וְהַחַי יִתֵּן אֶל לִבּוֹ.
Why does the verse state: “And the living will take it to heart”? Perform an act of kindness so they will perform it for you: Accompany [the dead] so they will accompany you; eulogize, so they will eulogize you; bury, so they will bury you; perform kindness, so kindness will be performed for you. Rabbi Mana said: “And the living will take it to heart” – these are the righteous who position their death opposite their heart.32They are always cognizant of their own mortality. Why do they pound their hearts?33When something bad occurs (Matnot Kehuna), or when they confess their sins (Maharzu). It is to say that everything is there.34The heart is the source of their decisions and actions. This is understood from the verse, “and the living will take it to heart.”
Another matter, “and the living will take it to heart” – this is He who lives eternally, who rewards a person for each and every step [he takes] in performing acts of kindness, as Rabbi Yona said: One may not inquire regarding halakhot before the bier of a dead person.35This is because doing so mocks the one who is dead, who is no longer capable of engaging in Torah study. But did Rabbi Yoḥanan not ask Rabbi Yannai before the bier of Rabbi Shimon ben Yehotzadak: ‘If one consecrated his burnt offering for Temple maintenance, is one liable in its regard for misuse of consecrated property?’36If one consecrates an animal as a burnt-offering and then consecrates its hide to the Temple treasury, does that second consecration take effect? If so, and the animal is sacrificed without first being redeemed from the Temple treasury, one who derives benefit from the hide would surely be liable for misuse of consecrated property. He answered him: ‘Since the priests can delay the slaughter, he is liable for misuse.’ It is said that [Rabbi Yannai] answered him when he was at a distance [of more than four cubits from the bier].
It is taught: It is prohibited for the pallbearers to wear shoes, due to the concern that the shoe of one of them will rip and he will be delayed in performance of the mitzva. Rabbi Zeira fell to the ground while speaking. They came to stand him up, and they found that he was afflicted in his speaking.37He had become very weak while delivering a eulogy and was unable to continue (Etz Yosef). They said to him: ‘Why did this [occur]?’ He said to them: ‘[I began to contemplate] the world to which we are going [after death].’ That is what is written: “And the living will take it to heart.”
טוֹב כַּעַס מִשְֹּׂחוֹק, אָמַר שְׁלֹמֹה אִלּוּ כָּעַס אַבָּא עַל אֲדוֹנִיָּה קִמְעָא, טוֹב הָיָה לוֹ מִשְֹּׂחוֹק שֶׁשָֹּׂחֲקָה עָלָיו מִדַּת הַדִּין, לָמָּה, כִּי בְרֹעַ פָּנִים יִיטַב לֵב, אִלּוּ הֵרַע לוֹ פָּנִים הֱבִיאוֹ לְמוּטָב, אֶלָּא, (מלכים א א, ו): וְלֹא עֲצָבוֹ אָבִיו מִיָּמָיו. וְכֵן אַמְנוֹן, טוֹב הָיָה לוֹ אִם כָּעַס דָּוִד אַבָּא עַל אַמְנוֹן קִמְעָא, מִשְֹּׂחוֹק שֶׁשָֹּׂחֲקָה עָלָיו מִדַּת הַדִּין, וְלָמָּה, כִּי בְרֹעַ פָּנִים יִיטַב לֵב, אֶלָּא (שמואל ב יג, לב): כִּי אַמְנוֹן לְבַדּוֹ מֵת. דָּבָר אַחֵר, טוֹב כַּעַס מִשְֹּׂחוֹק, טוֹב הָיָה אִלּוּ כָּעַס הַקָּדוֹשׁ בָּרוּךְ הוּא עַל דּוֹר הַמַּבּוּל, מִשְֹּׂחוֹק שֶׁשָֹּׂחֲקָה עֲלֵיהֶם מִדַּת הַדִּין, שֶׁנֶּאֱמַר (איוב כא, ח): זַרְעָם נָכוֹן לִפְנֵיהֶם. דָּבָר אַחֵר, טוֹב כַּעַס מִשְֹּׂחוֹק, טוֹב שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא כּוֹעֵס עַל הַסְּדוֹמִים מִשְֹּׂחוֹק שֶׁשָֹּׂחֲקָה עֲלֵיהֶם מִדַּת הַדִּין, שֶׁנֶּאֱמַר (איוב כא, ח): בָּתֵּיהֶם שָׁלוֹם מִפָּחַד וגו'.
“Anger is better than laughter, as with a cross countenance the heart will be bettered” (Ecclesiastes 7:3).
“Anger is better than laughter.” Solomon said: Had [my] father been a little angry at Adoniya, it would have been better for him than the laughter with which the attribute of justice mocked him. Why? It is because “with a cross countenance the heart will be bettered.” Had he shown him a cross countenance, he would have caused him to better his ways. Instead, “his father had never aggrieved him” (I Kings 1:6).38Ultimately, this lead to Adoniya’s attempt to sieze power, and his eventual death. See I Kings chapters 1–2. Likewise regarding Amnon, had David his father been a little angry with him, it would have been better for him than the laughter which which the attribute of justice mocked him. Why? It is because “with a cross countenance the heart will be bettered.” Instead, “Amnon alone is dead” (II Samuel 13:32).
Another matter, “anger is better than laughter” – had the Holy One blessed be He been angry at the generation of the Flood, it would have been better than the laughter with which the attribute of justice mocked them, as it is stated: “Their offspring are established before them” (Job 21:8).39Had the Holy One blessed be He shown them anger, they would have improved their ways, and died in peace with their offspring surrounding them. Another matter, “anger is better than laughter” – had the Holy One blessed be He been angry at the Sodomites, it would have been better than the laughter with which the attribute of justice mocked them, as it is stated: “Their houses are safe, without fear” (Job 21:9).40That would have been their plight.
לֵב חֲכָמִים בְּבֵית אֵבֶל, אָמַר רַבִּי יִצְחָק מָשָׁל לְאֶחָד שֶׁאָמַר לְעַבְדּוֹ צֵא וְהָבֵא לִי חֵפֶץ טוֹב, אָמַר לוֹ וּמֵהֵיכָן אֲנִי מוֹצֵא חֵפֶץ טוֹב, אָמַר לוֹ מִשֶּׁתִּמְצָא רֹב בְּנֵי אָדָם הוֹלְכִים, שָׁם חֵפֶץ טוֹב.
“The heart of the wise is in a house of mourning, and the heart of fools in the house of rejoicing” (Ecclesiastes 7:4).
“The heart of the wise is in a house of mourning.” Rabbi Yitzḥak said: This is analogous to one who said to his servant: ‘Go out and bring me a fine object.’ He said to him: ‘Where do I find a fine object?’ He said to him: ‘Where you find a multitude of people going, there is a fine object.’
טוֹב לִשְׁמֹעַ גַּעֲרַת חָכָם, אֵלּוּ הַדַּרְשָׁנִים. מֵאִישׁ שֹׁמֵעַ שִׁיר כְּסִילִים, אֵלּוּ הַמְתֻרְגְּמָנִין שֶׁמַּגְבִּיהִין קוֹלָם בְּשִׁיר לְהַשְׁמִיעַ אֶת הָעָם. דָּבָר אַחֵר, טוֹב לִשְׁמוֹעַ גַּעַרַת חָכָם, אֵלּוּ תּוֹכָחוֹת שֶׁהוֹכִיחַ משֶׁה רַבֵּנוּ. מֵאִישׁ שֹׁמֵעַ שִׁיר כְּסִילִים, אֵלּוּ בְּרָכוֹת שֶׁל בִּלְעָם הָרָשָׁע, שֶׁבָּהֶן גָּבַהּ לִבָּן וְנָפְלוּ בַּשִּׁטִּים.
“It is better to hear the rebuke of a wise man, than for a man to hear the song of fools” (Ecclesiastes 7:5).
“It is better to hear the rebuke of a wise man,” these are the deliverers of homilies. “Than for a man to hear the song of fools,” these are the disseminators, who raise their voices in song so the people will hear.41When the Sages of talmudic times would deliver public lectures, they would state a teaching in a low voice to disseminators, who would then repeat it loudly for the assembled crowd. Alternatively, “it is better to hear the rebuke of a wise man” – these are the rebukes delivered by Moses. “Than for a man to hear the song of fools” – these are the blessings of the wicked Bilam, through which their hearts42The hearts of the Israelites. became haughty, and they had their downfall at Shitim.
כִּי כְקוֹל הַסִּירִים תַּחַת הַסִּיר, רַבִּי לֵוִי בְּרֵיהּ דְּרַבִּי זְעֵירָא עֲבַד לָהּ נְטִילַת רְשׁוּת, כָּל הָעֵצִים כְּשֶׁהֵן דּוֹלְקִין אֵין קוֹלָן הוֹלֵךְ, בְּרַם הָלֵין סִרְיָיתָא כַּד אִינוּן דּוֹלְקִים קוֹלָן הוֹלֵךְ, מֵימַר אוֹף אֲנַן קֵיסִין.
“For like the crackling of brambles under the pot, so is the laughter of the fool; this, too, is vanity” (Ecclesiastes 7:6).
“For like the crackling of brambles under the pot” – Rabbi Levi son of Rabbi Ze’eira would state a request of permission:43He would do so at the beginning of his addresses, requesting the audience’s permission. All the trees, when they are ignited, their sound does not carry; however, these brambles when they are ignited, their sound carries. They are saying: We, too, are trees.44He was saying, in his humility: Even those who are not wise want to have their voices heard. Therefore, please grant me permission to speak.
כִּי הָעשֶׁק יְהוֹלֵל חָכָם, עֵסֶק שֶׁתַּלְמִידֵי חֲכָמִים עֲסוּקִין בּוֹ זֶה עִם זֶה, יְהוֹלֵל חָכָם, מְעַרְבְּבִין חָכְמָתוֹ. וִיאַבֵּד אֶת לֵב מַתָּנָה, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שְׁמוֹנִים הֲלָכוֹת לָמַדְתִּי מִיהוּדָה בֶּן פְּדָיָה בַּחֲרִישַׁת הַקֶּבֶר, וְעַל יְדֵי שֶׁהָיִיתִי עָסוּק בְּצָרְכֵי רַבִּים שְׁכַחְתִּים. אֵיזֶהוּ תַּלְמִיד חָכָם, רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹחָנָן כָּל שֶׁהוּא מְבַטֵּל עֲסָקָיו מִפְּנֵי מִשְׁנָתוֹ. תָּנֵי, כָּל שֶׁשּׁוֹאֲלִין אוֹתוֹ הֲלָכָה מִמִּשְׁנָתוֹ וּמֵשִׁיב עָלֶיהָ.
“For exploitation disconcerts a wise man, and destroys the gift of understanding” (Ecclesiastes 7:7).
“For exploitation [haoshek] disconcerts a wise man” – disputes [esek] in which Torah scholars are engaged, with each other, “disconcerts a wise man” – it confuses one’s wisdom.
“And destroys the gift of understanding” – Rabbi Yehoshua ben Levi said: I learned eighty halakhot from Yehuda Ben Pedaya regarding the plowing of a grave, but because I was engaged [asuk] in the needs of the masses, I forgot them. Who is a Torah scholar? Rabbi Abbahu [said] in the name of Rabbi Yoḥanan: Anyone who cancels his engagements for the sake of his studies. It is taught: Anyone whom, when they ask him about a halakha from his studies, he provides an answer.
חֲמִשָּׁה תַּלְמִידִים הָיוּ לוֹ לְרַבִּי יוֹחָנָן בֶּן זַכַּאי, כָּל זְמַן שֶׁהָיָה קַיָּם הָיוּ יוֹשְׁבִין לְפָנָיו, כְּשֶׁנִּפְטַר הָלְכוּ לְיַבְנֶה, וְהָלַךְ רַבִּי אֶלְעָזָר בֶּן עֲרָךְ אֵצֶל אִשְׁתּוֹ לְאֵמָאוֹס, מְקוֹם מַיִם יָפִים וְנָוֶה יָפֶה, הִמְתִּין לָהֶם שֶׁיָּבוֹאוּ אֶצְלוֹ וְלֹא בָאוּ, כֵּיוָן שֶׁלֹא בָאוּ בִּקֵּשׁ לֵילֵךְ אֶצְלָם, וְלֹא הִנִּיחַתּוּ אִשְׁתּוֹ, אָמְרָה מִי צָרִיךְ לְמִי, אָמַר לָהּ הֵן צְרִיכִין לִי. אָמְרָה לוֹ חֵמֶת הָעַכְבָּרִים מִי דַרְכּוֹ לֵילֵךְ אֵצֶל מִי, הָעַכְבָּרִים אֵצֶל הַחֵמֶת אוֹ הַחֵמֶת אֵצֶל הָעַכְבָּרִים, שָׁמַע לָהּ וְיָשַׁב לוֹ עַד שֶׁשָּׁכַח תַּלְמוּדוֹ, מֵאַחַר זְמַן בָּאוּ אֶצְלוֹ שָׁאֲלוּ אוֹתוֹ פַּת חִטִּין אוֹ פַּת שְׂעוֹרִים מִי טַב אָכְלָהּ בְּלִפְתָּן, וְלָא יָדַע לַהֲשִׁיבָן בַּלִּפְתָּן, רַבִּי אֱלִיעֶזֶר וְרַבִּי יוֹסֵי אוֹמְרִים שְׁנֵי תַּבְשִׁילִין לְפוּתִין זֶה בָּזֶה. רַבִּי הֲוָה מְמַנֵּי תְּרֵין מַנָּאִין בְּכָל שָׁנָה, אִין הֲווֹן כְּדַי הֲווֹן מִתְקַיְימִין, וְאִין לָא הֲווֹן דָּמְכִין, מִן דַּאֲתָא רַבִּי לְמִדְמַךְ אֲמַר לִבְרֵיהּ לָא תַעֲבֵיד כֵּן אֶלָּא הֱוֵי מְמַנֵּי כּוּלְּהוֹן כַּחֲדָא, וּמַנֵּי לָךְ רַבִּי חֲנִינָא קֳדָמַאי. וְהוּא לְמָה לָא מַנְּיֵיהּ, רַבִּי יוֹסֵי בַּר זְבִיד אֲמַר עַל דְּצָוְוחִין צִיפּוֹרַיָא עֲלֵיהּ, וּמִן צִוְוחָא עָבְדִין הָא כַּדּוּן צָוְוחִין טָבָאוּת, אִם אֲנַן שָׁמְעִין בַּהֲדָא אוֹף בְּהַהִיא צְרִיכִין שְׁמוֹעַ לְהוֹן. רַבִּי בּוֹן אֲמַר לֵיהּ קֳדָם מַן קְרַיְיתָא, אָמַר לֵיהּ קֳדָם רַבִּי הַמְנוּנָא סַפְרָא דְבָבֶל, אֲמַר לֵיהּ כַּד תֵּיזֵל לְתַמָּן אֱמָר לֵיהּ שֶׁמִּנִּיתִיךָ זָקֵן וִידַע דְּלָא מִתְמַנֵּי בְּיוֹמֵיהּ, כֵּיוָן דִּדְמַךְ בְּעָא בְּרֵיהּ דִּימַנִּינֵיהּ וְלָא קַבֵּיל עֲלֵיהּ, אֲמַר לֵית אֲנָא מְקַבֵּל אֶלָּא קֳדָם רַבִּי אָפֵס דְּרוֹמָא, הֲוָה תַּמָּן חַד סַב אָמַר אִם רַבִּי חֲנִינָא קֳדָמַי אֲנָא תִּנְיָין, וְאִם רַבִּי אָפֵס קֳדָמַי אֲנָא תִּנְיָין, קַבֵּיל עֲלוֹי רַבִּי חֲנִינָא לְמִתְמַנֵּי תְּלִיתוֹי, וּזְכָה לִמְאַרְכָה סַגְיָן שְׁנִין. אֲמַר לֵית אֲנָא יָדַע מִן בְּגִין מַה זָּכִיתִי מְאַרְכָה שְׁנִין סַגְיָן, מִן בְּגִין הֲדָא מִילְּתָא, וְאִם מִן בְּגִין דַּהֲוֵינָא סָלֵיק מִן טְבֶרְיָה לְצִפּוֹרִין וַהֲוֵינָא עָקֵים אִיסְטְרַטְיָא שְׁאֵיל בִּשְׁלָמָה דְּרַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא בְּאֵידֵין מִתַּנְיָן לֵית אֲנָא יָדַע. דָּבָר אַחֵר, כִּי הָעשֶׁק יְהוֹלֵל חָכָם, עשֶׁק שֶׁעָשְׁקוּ דָּתָן וַאֲבִירָם לְמשֶׁה רַבָּן אִבְּדוּ חָכְמָתוֹ מִמֶּנּוּ. וִיאַבֵּד אֶת לֵב מַתָּנָה, מְתוּנָה כְּתִיב, אִלּוּ הָיָה משֶׁה מָתוּן הָיָה נִצּוֹל, אֶלָּא שֶׁהִקְנִיטוּ וְהִקְפִּידוּ אוֹתוֹ וְאָמְרוּ לוֹ (שמות ה, כא): יֵרֶא ה' עֲלֵיכֶם, וְלֹא סָבַל אֶלָּא אוֹף הוּא הִקְפִּיד מִכַּעֲסוֹ, וְאָמַר (שמות ה, כג): וּמֵאָז בָּאתִי. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי כָּתַבְתִּי עָלֶיךָ שֶׁאַתְּ חָכָם, וְאַתְּ מַקְפִּיד וְאוֹמֵר לִי כָּךְ, חַיֶּיךָ יֵשׁ לְךָ לֵידַע וּלְיַידַּע, טוֹב אַחֲרִיתָן שֶׁל בָּנַי מֵרֵאשִׁית שֶׁנָּתַתִּי לָהֶם בְּמִצְרַיִם, דִּכְתִיב (שמות ה, כג): עַתָּה תִרְאֶה. בְּאוֹתָהּ שָׁעָה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא וַוי דְּמוֹבְדִין וְלָא מִשְׁתַּכְּחִין, אִבַּדְתִּי אֶת אַבְרָהָם יִצְחָק וְיַעֲקֹב, שֶׁלֹא הִרְהֲרוּ אַחֲרַי, וְלֹא מָצָאתִי כַּיּוֹצֵא בָּהֵן. בְּאוֹתָהּ שָׁעָה בִּקְשָׁה מִדַּת הַדִּין לִפְגֹּעַ בּוֹ, דִּכְתִיב (שמות ו, ב): וַיְדַבֵּר אֱלֹהִים, וְאֵין אֱלֹהִים אֶלָּא מִדַּת הַדִּין, וְנֶאֱמַר (שמות ו, ב): וַיֹּאמֶר אֵלָיו אֲנִי ה', אָמַר לוֹ אַתְּ בָּשָׂר וָדָם לֹא יָכוֹלְתָּ לִסְבֹּל אוֹתָם, אֲנִי ה' רַחֲמָן בַּעַל הָרַחֲמִים בְּמִדּוֹתַי אֲרַחֵם, שֶׁנֶּאֱמַר (ישעיה מו, ד): אֲנִי עָשִׂיתִי וַאֲנִי אֶשָֹּׂא.
Rabbi Yoḥanan ben Zakkai had five disciples.45They are listed in Avot (2:8): Rabbi Eliezer ben Horkanos, Rabbi Yehoshua ben Ḥananya, Rabbi Yosei HaKohen, Rabbi Shimon ben Netanel ,and Rabbi Elazar ben Arakh. As long as he was alive, they would sit before him. When he died, they went to Yavne, but Rabbi Elazar ben Arakh went to his wife in Emmaus, a place with good water and a beautiful view. He waited for them to come to him, but they did not come. When they did not come, he sought to go to them, but his wife did not allow him to do so. She said: ‘Who is in need of whom?’ He said to her: ‘They are in need of me.’ She said to him: ‘A leather container [of food] and mice, which typically goes to which; the mice to the container, or the container to the mice?’ He heeded her and remained until he forgot his learning. Sometime later they came to him and asked him: ‘A wheat loaf or a barley loaf, which can be eaten faster with a relish?’46The garments of one who enters a leprous house become ritually impure only if he remains in the house long enough to recline and eat half a loaf of wheat bread, not barley bread, with a relish. They asked Rabbi Elazar ben Arakh: When the Sages clarified that this halakha is determined by the time it takes to eat wheat bread, is that a leniency because it takes longer to eat wheat bread than it takes to eat barley bread, or is it a stringency because it takes less time to eat wheat bread than barley bread? He did not know how to respond to them, or the meaning of “with relish [liftan].” Rabbi Eliezer and Rabbi Yosei say: It is two food items joined [lefutin] together.47When one eats bread with another food, the food accompanying the bread is referred to as liftan.
Rabbi [Yehuda HaNasi] would appoint two appointees each year.48One served as head of the yeshiva and one as president of the court (Matnot Kehuna). If they were worthy, they would endure; if not, they would die. As Rabbi’s death neared, he said to his son: ‘Do not do so, but rather, appoint them all at once,49Appoint the two new appointees, as well as the order of who will take over for them upon their passing (Matnot Kehuna). and appoint Rabbi Ḥanina as leader [of them all].’ Why had [Rabbi Yehuda HaNasi himself] not appointed him? Rabbi Yosei bar Zevid said: It is because the residents of Tzippori denounced him. Did [Rabbi Yehuda HaNasi decide how to] act based on their denunciations? They denounce many in this way; if we heed them in his regard, we must heed them regarding others as well. Rabbi Bon said:50Some commentaries add detail that appears to be missing from the midrash here, but is mentioned in the Jerusalem Talmud (Ta’anit 4:2): Rabbi Yehuda HaNasi was delivering a public lecture and cited a verse in Ezekiel (7:15), and Rabbi Ḥanina corrected his pronunciation of the Hebrew word homot, which Rabbi Yehuda HaNasi had pronounced homiyot. This caused public embarrassment to Rabbi Yehuda HaNasi (Matnot Kehuna). [Rabbi Yehuda HaNasi] said to [Rabbi Ḥanina]: ‘Before whom did you learn that reading?’ He said to him: ‘Before Rav Hamnuna, the Bible expert of Babylon.’ He said to him: ‘When you go there, tell him that I appointed you to serve as an elder.’ [Rabbi Ḥanina] knew that he would not be appointed in [Rabbi Yehuda HaNasi’s] days. When [Rabbi Yehuda HaNasi] died, his son sought to appoint [Rabbi Ḥanina], but he did not accept it upon himself. He said: ‘I do not accept, but rather defer to Rabbi Afes of the south.’ There was one elder there who said: ‘If Rabbi Ḥanina is first, I am second. If Rabbi Afes is first, I am second.’ Rabbi Ḥanina accepted upon himself to be appointed third, and he was privileged to live a very long life. He said: ‘I do not know why I was privileged to live a very long life, whether it was because of this matter,51That I deferred to Rabbi Afes and to the other elder. or whether it was because when I would ascend from Tiberias to Tzippori I would take a detour to visit Rabbi Shimon ben Ḥalafta. I do not know which of these two [is the reason.]’
Another matter: “For exploitation disconcerts a wise man” – the exploitation of Datan and Aviram, exploiting Moses their master, caused his wisdom to be lost from him. “And destroys the gift of [matana] understanding” – [the word matana] is written [in such a way that it can also be vocalized] metuna, patience. Had Moses been patient, he would have been spared. However, because they provoked him and caused him to become upset, and they said to him: “May the Lord look upon you [and judge, for you have made us loathsome in the eyes of Pharaoh]” (Exodus 5:21), he could not tolerate it, and, as a result, he became upset in his anger and said [to God]: “Since I came [to Pharaoh to speak in Your name…You have not rescued Your people]” (Exodus 5:23). The Holy One blessed be He said to him: ‘I wrote about you that you are wise, and you become upset and say this to me? By your life, you should know and inform others that the ultimate fate of My children will be better than the beginning that I provided them in Egypt,’ as it is written: “Now you will see [what I will do to Pharaoh, as with a strong hand he will send them out, and with a strong hand he will drive them from his land]” (Exodus 5:24). At that moment, the Holy One blessed be He said: ‘Woe for those who are lost and cannot be found. I lost Abraham, Isaac, and Jacob, who never doubted Me, and I have not found anyone who is their equal.’ At that moment, the attribute of justice sought to harm [Moses], as it is stated: “God [Elohim] spoke [to Moses]” (Exodus 6:2), and Elohim [indicates] nothing other than the attribute of justice. And it is stated: “And He said to him: I am the Lord” (Exodus 6:2).52This second half of the verse refers to God as the Lord [Y-H-V-H], which indicates the attribute of mercy. This indicates that after considering harming Moses, God acted mercifully toward him. He said to [Moses]: ‘You are flesh and blood and unable to bear them.53You are unable to bear their suffering, and that is why you criticized Me. I am the Lord, merciful, the Master of mercy, with My attributes, I will have mercy,’ as it is stated: “I have made and I will bear” (Isaiah 46:4).
טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ, רַבִּי מֵאִיר הֲוָה יָתֵיב וְדָרִישׁ בְּבֵי מִדְרְשָׁא דִּטְבֶרְיָה וַהֲוָה אֱלִישָׁע רַבֵּיהּ גָּיֵּיז בְּשׁוּקָא אַרְכֵּיב עַל סוּסְיָא בְּשַׁבַּתָּא, אָמְרוּן לְרַבִּי מֵאִיר הָא אֱלִישָׁע רַבָּךְ אָתֵי גָּיֵּיז בְּשַׁבַּתָּא בְּשׁוּקָא, נָפַק לְגַבֵּיהּ אֲמַר לֵיהּ בַּמֶּה הֲוֵיתָא עָסֵיק, אָמַר לֵיהּ (איוב מב, יב): וַה' בֵּרַךְ אֶת אַחֲרִית אִיּוֹב מֵרֵאשִׁתוֹ, אֲמַר לֵיהּ בֵּרַךְ, שֶׁהִכְפִּיל אֶת מָמוֹנוֹ. אָמַר לֵיהּ עֲקִיבָא רַבָּךְ לָא הֲוָה אָמַר כֵּן, אֶלָּא: וַה' בֵּרַךְ אַחֲרִית אִיּוֹב מֵרֵאשִׁתוֹ, בִּזְכוּת תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים שֶׁהָיָה בְּיָדוֹ מֵרֵאשִׁיתוֹ. אֲמַר לֵיהּ וּמָה אַתְּ אֲמַרְתְּ שׁוּב טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁתוֹ, אֲמַר לֵיהּ וּמָה אַתְּ אֲמַרְתְּ בֵּיהּ, אָמַר לוֹ יֵשׁ לְךָ אָדָם שֶׁהוּא קוֹנֶה סְחוֹרָה בְּנַעֲרוּתוֹ וְהוּא מַפְסִיד, וּבְזִקְנוּתוֹ הוּא מִשְׂתַּכֵּר בָּהּ. דָּבָר אַחֵר, טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁתוֹ, יֵשׁ לְךָ אָדָם שֶׁמּוֹלִיד בָּנִים בְּנַעֲרוּתוֹ וְהֵן מֵתִים, מוֹלִיד בְּזִקְנוּתוֹ וְהֵן מִתְקַיְּמִין. דָּבָר אַחֵר, טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁתוֹ, יֵשׁ לְךָ אָדָם שֶׁעוֹשֶׂה מַעֲשִׂים רָעִים בְּנַעֲרוּתוֹ וּבְזִקְנוּתוֹ עוֹשֶׂה מַעֲשִׂים טוֹבִים. דָּבָר אַחֵר, טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁתוֹ, יֵשׁ לְךָ אָדָם שֶׁהוּא לָמֵד תּוֹרָה בְּנַעֲרוּתוֹ וּמְשַׁכְּחָהּ, וּבְזִקְנוּתוֹ הוּא חוֹזֵר עָלֶיהָ, הֱוֵי: טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁתוֹ. אָמַר לוֹ רַבִּי עֲקִיבָא רַבָּךְ לֹא כָךְ אָמַר, אֶלָּא: טוֹב אַחֲרִית דָּבָר כְּשֶׁהוּא טוֹב מֵרֵאשִׁתוֹ, וְכֵן הָיָה מַעֲשֶׂה אֲבוּיָה אָבִי מִגְּדוֹלֵי הַדּוֹר, וּכְשֶׁבָּא לְמוּלֵנִי קָרָא לְכָל גְּדוֹלֵי יְרוּשָׁלַיִם, וְקָרָא לְכָל גְּדוֹלֵי הַדּוֹר, וְקָרָא לְרַבִּי אֱלִיעֶזֶר וּלְרַבִּי יְהוֹשֻׁעַ עִמָּהֶם, וּכְשֶׁאָכְלוּ וְשָׁתוּ שָׁרוֹן אִילֵּין אָמְרִין מִזְמוֹרִין, וְאִילֵּין אָמְרִין אַלְפָבֵּתָרִין, אָמַר רַבִּי אֱלִיעֶזֶר לְרַבִּי יְהוֹשֻׁעַ אִילֵּין עָסְקִין בְּדִידְהוֹן, וַאֲנַן לֵית אֲנַן עָסְקִין בְּדִידָן, וְהִתְחִילוּ בַּתּוֹרָה וּמִן הַתּוֹרָה לַנְּבִיאִים, וּמִן הַנְבִיאִים לַכְּתוּבִים, וְהָיוּ הַדְּבָרִים שְׂמֵחִין כִּנְתִינָתָן מִסִּינַי וְהָאֵשׁ מְלַהֶטֶת סְבִיבוֹתֵיהֶן, עִקַּר נְתִינָתָן לֹא מִסִּינַי נִתְּנוּ בָּאֵשׁ, שֶׁנֶּאֱמַר (דברים ד, יא): וְהָהָר בֹּעֵר בָּאֵשׁ עַד לֵב הַשָּׁמַיִם, אָמַר הוֹאִיל וְכָךְ הוּא גָּדוֹל כֹּחָהּ שֶׁל תּוֹרָה, הַבֵּן הַזֶּה אִם מִתְקַיֵם לִי הֲרֵינִי נוֹתְנוֹ לַתּוֹרָה, וְעַל יְדֵי שֶׁלֹא הָיְתָה כַּוָּנַת מַחְשַׁבְתּוֹ לְשֵׁם שָׁמַיִם לֹא נִתְקַיְמָה בִּי תּוֹרָתִי. וּמָה אַתְּ אָמַר תּוּבָן (איוב כח, יז): לֹא יַעַרְכֶנָּה זָהָב וּזְכוּכִית. אֲמַר לֵיהּ וּמָה אֲמַרְתְּ בֵּיהּ, אָמַר לוֹ אֵלּוּ דִּבְרֵי תוֹרָה שֶׁקָּשִׁין לִקְנוֹת כִּכְלֵי זָהָב וּזְכוּכִית, אָמַר לוֹ עֲקִיבָא רַבְּךָ לֹא אָמַר כֵּן, אֶלָּא מַה כְּלֵי זָהָב וּזְכוּכִית אִם נִשְׁבְּרוּ יֵשׁ לָהֶם תַּקָּנָה, אַף תַּלְמִיד חָכָם שֶׁאִבֵּד מִשְׁנָתוֹ יָכוֹל הוּא לַחֲזֹר עָלֶיהָ. אֲמַר לֵיהּ חֲזוֹר עוֹל לָךְ, אֲמַר לֵיהּ לָמָּה, עַד כָּאן תְּחוּם שַׁבָּת. אֲמַר לֵיהּ מְנָּן אַתְּ יָדַע, אֲמַר לֵיהּ מִטַּלְפֵי סוּסִי, שֶׁכְּבָר הָלַךְ אַלְפַּיִם אַמָּה. אֲמַר לֵיהּ וְכָל הֲדָא חָכְמְתָא אִית בָּךְ וְלֵית אַתְּ חוֹזֵר בָּךְ. אֲמַר לֵיהּ לֵית בְּחֵילִי. אֲמַר לֵיהּ לָמָּה, אֲמַר לֵיהּ רוֹכֵב הָיִיתִי עַל הַסּוּס וּמְטַיֵּל אֲחוֹרֵי בֵּית הַמִּקְדָּשׁ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְשָׁמַעְתִּי בַּת קוֹל מְצַפְצֶפֶת וְאוֹמֶרֶת (ירמיה ג, כב): שׁוּבוּ בָּנִים שׁוֹבָבִים, (מלאכי ג, ז): שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם, חוּץ מֵאֱלִישָׁע בֶּן אֲבוּיָה, שֶׁהָיָה יוֹדֵעַ כֹּחִי וּמָרַד בִּי. וּמֵהֵיכָן הָיָה לוֹ, רָאָה אָדָם אֶחָד עָלָה לְרֹאשׁ הַדֶּקֶל בְּשַׁבָּת וְנָטַל הָאֵם עַל הַבָּנִים וְיָרַד בְּשָׁלוֹם, וּבְמוֹצָאֵי שַׁבָּת רָאָה אָדָם אֶחָד עָלָה לְרֹאשׁ הַדֶּקֶל וְנָטַל הַבָּנִים וְשִׁלַּח אֶת הָאֵם, וְיָרַד וְהִכִּישׁוֹ נָחָשׁ וָמֵת, אָמַר כְּתִיב (דברים כב, ז): שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם וְאֶת הַבָּנִים תִּקַּח לָךְ לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים, הֵיכָן טוּבוֹ שֶׁל זֶה וְהֵיכָן אֲרִיכוּת יָמָיו שֶׁל זֶה, וְלֹא יָדַע שֶׁדְּרָשָׁהּ רַבִּי עֲקִיבָא לְמַעַן יִיטַב לָךְ בָּעוֹלָם שֶׁכֻּלּוֹ טוֹב, וְהַאֲרַכְתָּ יָמִים לָעוֹלָם שֶׁכֻּלּוֹ אָרֹךְ. וְיֵשׁ אוֹמְרִים עַל יְדֵי שֶׁרָאָה לְשׁוֹנוֹ שֶׁל רַבִּי יְהוּדָה הַנַּחְתּוֹם נָתוּן בְּפִי הַכֶּלֶב, אָמַר מָה הַלָּשׁוֹן שֶׁיָּגַע בַּתּוֹרָה כָּל יָמָיו כָּךְ, לָשׁוֹן שֶׁאֵינוֹ יוֹדֵעַ וְיָגֵעַ בַּתּוֹרָה עַל אַחַת כַּמָּה וְכַמָּה. אָמַר אִם כֵּן לֹא מַתַּן שָׂכָר לַצַּדִּיקִים, וְלֹא תְּחִיַּת הַמֵּתִים. וְיֵשׁ אוֹמְרִים עַל יְדֵי שֶׁכְּשֶׁהָיְתָה אִמּוֹ מְעֻבֶּרֶת בּוֹ עָבְרָה עַל בָּתֵּי עֲבוֹדַת כּוֹכָבִים וְהֵרִיחָה וְנָתְנוּ לוֹ מֵאוֹתוֹ הַמִּין וְאָכְלָה, וְהָיָה מְפַעְפֵּעַ בִּכְרֵיסָהּ כַּאֲרִיסָה שֶׁל חֲכִינָה. לְאַחַר יָמִים חָלָה אֱלִישָׁע בֶּן אֲבוּיָה, אֲתוֹן אָמְרִין לְרַבִּי מֵאִיר אֱלִישָׁע חוֹלֶה, אֲזַל לְגַבֵּיהּ אֲמַר לֵיהּ חֲזוֹר בָּךְ, אֲמַר לֵיהּ וְעַד כַּדּוּן מְקַבְּלִין, אֲמַר לֵיהּ וְלָא כְתִיב (תהלים צ, ג): תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא, עַד דִּכְדּוּכָהּ שֶׁל נֶפֶשׁ. בְּאוֹתָהּ שָׁעָה בָּכָה אֱלִישָׁע בֶּן אֲבוּיָה וָמֵת, וְהָיָה רַבִּי מֵאִיר שָׂמֵחַ וְאוֹמֵר דּוֹמֶה שֶׁמִּתּוֹךְ תְּשׁוּבָה נִסְתַּלֵּק רַבִּי. וְכֵיוָן שֶׁקְּבָרוּהוּ בָּאתָה הָאוּר לִשְׂרֹף אֶת קִבְרוֹ, אֲתוֹן אָמְרִין לֵיהּ לְרַבִּי מֵאִיר קֶבֶר רַבְּךָ נִשְׂרַף, יָצָא וּפָרַשׂ טַלִּיתוֹ עָלֶיהָ, אֲמַר לֵיהּ (רות ג, יג): לִינִי הַלַּיְלָה, בָּעוֹלָם הַזֶּה שֶׁכֻּלּוֹ לַיְלָה, וְהָיָה בַבֹּקֶר אִם יִגְאָלֵךְ טוֹב יִגְאָל, מַהוּ וְהָיָה בַבֹּקֶר, בָּעוֹלָם שֶׁכֻּלּוֹ טוֹב, אִם יִגְאָלֵךְ טוֹב זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים קמה, ט): טוֹב ה' לַכֹּל. וְאִם לֹא יַחְפֹּץ לְגָאֳלֵךְ וּגְאַלְתִּיךְ אָנֹכִי חַי ה' שִׁכְבִי עַד הַבֹּקֶר. וּדְמָכַת לֵיהּ. אָמְרוּן לֵיהּ רַבִּי לְעָלְמִין דְּאָתֵי אִין אָמְרִין לָךְ מָה אַתְּ בָּעֵי אָבִיךְ אוֹ רַבָּךְ מַה תֵּימַר, אֲמַר אַבָּא וּבָתַר כֵּן רַבִּי. אָמְרִין לֵיהּ וְשָׁמְעֵי לָךְ אִינוּן, אֲמַר לְהוֹן וְלָאו מַתְנִיתָּא הִיא, מַצִּילִין תִּיק הַסֵּפֶר עִם הַסֵּפֶר וְתִיק הַתְּפִלִּין עִם הַתְּפִלִּין, מַצִּילִין אֱלִישָׁע בִּזְכוּת תּוֹרָתוֹ. לְבַסּוֹף בָּאוּ בְנוֹתָיו וְתוֹבְעוֹת צְדָקָה אֵצֶל רַבֵּנוּ, אָמַר (תהלים קט, יב): אַל יְהִי לוֹ משֵׁךְ חָסֶד וְאַל יְהִי חוֹנֵן לִיתוֹמָיו. אָמְרִין, רַבִּי לָא תִסְתַּכַּל בְּעוֹבָדוֹהִי אִסְתַּכַּל לְאוֹרָיְיתֵיהּ, בְּאוֹתָהּ שָׁעָה בָּכָה רַבִּי וְגָזַר עֲלֵיהֶם שֶׁיִתְפַּרְנְסוּ, אָמַר מַה מִּי שֶׁלֹא הָיְתָה תּוֹרָתוֹ לְשֵׁם שָׁמַיִם כָּךְ הֶעֱמִיד, מִי שֶׁתּוֹרָתוֹ לְשֵׁם שָׁמַיִם עַל אַחַת כַּמָּה וְכַמָּה. טוֹב אֶרֶךְ רוּחַ מִגְּבַהּ רוּחַ, חַד פַּרְסִי אֲתָא גַּבֵּי רַב אֲמַר לֵיהּ אַלְפֵנִי אוֹרָיָא, אֲמַר לֵיהּ אֱמֹר אָלֶ״ף, אֲמַר לֵיהּ מַאן דְּיֵימַר דְּהוּא אָלֶ״ף, יֵמְרוּן דְּאֵינוֹ כֵן. אֱמֹר בֵּי״ת, אֲמַר לֵיהּ מַאן אֲמַר דְּהוּא בֵּי״ת, גָּעַר בּוֹ וְהוֹצִיאוֹ בִּנְזִיפָה, אֲזַל לְגַבֵּי שְׁמוּאֵל, אֲמַר לֵיהּ אַלְפֵנִי אוֹרָיָא, אֲמַר לֵיהּ אֱמֹר אָלֶ״ף, אֲמַר לֵיהּ מַאן דְּיֵימַר דְּהוּא אָלֶ״ף, אֲמַר לֵיהּ אֱמֹר בֵּי״ת, אֲמַר לֵיהּ מַאן אֲמַר דְּהוּא בֵּי״ת, אַחֲדֵיהּ בְּאוּדְנֵיהּ וַאֲמַר אוּדְנִי אוּדְנִי, אֲמַר לֵיהּ שְׁמוּאֵל מַאן אֲמַר דְּהוּא אוּדְנִיךְ. אֲמַר לֵיהּ כּוּלֵּי עָלְמָא יָדְעִין דְּהוּא אוּדְנִי, אֲמַר לֵיהּ אוֹף הָכָא כּוּלֵּי עַלְמָא יָדְעִין דְּהוּא אל״ף וּדְהוּא בי״ת, מִיָּד נִשְׁתַּתֵּק הַפַּרְסִי וְקַבֵּיל עֲלוֹי, הֱוֵי: טוֹב אֶרֶךְ רוּחַ מִגְּבַהּ רוּחַ, טוֹבָה הִיא הָאֲרִיכָה שֶׁהֶאֱרִיךְ שְׁמוּאֵל עִם הַפַּרְסִי מֵהַקְפָּדָה שֶׁהִקְפִּיד עֲלֵיהּ רַב, אִלּוּלֵי כֵן חָזַר הַפַּרְסִי לְסִיאוּרוֹ, וְקָרָא עָלָיו: טוֹב אֶרֶךְ רוּחַ. וְעוֹד, עֲקִילַס הַגֵּר שָׁאַל לְרַבִּי אֱלִיעֶזֶר, אָמַר לוֹ הֲרֵי חִבָּה שֶׁחִבֵּב הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַגֵּר בְּלֶחֶם וּבְשִׂמְלָה בִּלְבָד, שֶׁנֶּאֱמַר (דברים י, יח): וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה, כַּמָּה טַוָּוסִין וְכַמָּה פַּסְיוֹנִין אִית לִי וַאֲפִלּוּ עֲבָדַי לָא מַשְׁגִּיחִין עֲלֵיהוֹן. אָמַר לֵיהּ וְכִי קַלָּה הִיא בְּעֵינֶיךָ דָּבָר שֶׁבִּקֵּשׁ בּוֹ אָבִינוּ יַעֲקֹב מִתְּחִלָּה, שֶׁנֶּאֱמַר (בראשית כח, כ): וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבּשׁ, דָּבָר קַל הוּא. אֲתָא לְגַבֵּי רַבִּי יְהוֹשֻׁעַ וּשְׁאֵיל לֵיהּ כָּךְ, אָמַר לוֹ גֵּר שֶׁנִּתְגַּיֵּר לְשֵׁם שָׁמַיִם זָכָה וּמַשִֹּׂיאִין מִבְּנוֹתָיו לִכְהֻנָּה. לֶחֶם זוֹ לֶחֶם הַפָּנִים. וּבֶגֶד אֵלּוּ בִּגְדֵי כְּהֻנָּה. צִמְצְמוֹ בִּדְבָרִים, אָמְרוּ לוֹ תַּלְמִידָיו וְכִי קַלָּה הִיא בְּעֵינֶיךָ דָּבָר שֶׁנֶּחְבַּט בּוֹ הַזָּקֵן, שֶׁנֶּאֱמַר (בראשית כח, כ): וְנָתַן לִי לֶחֶם, וְלָמָּה אַתְּ מוֹשִׁיטוֹ בְּקָנֶה, הִתְחִיל מְפַיְּסוֹ בִּדְבָרִים, לֶחֶם זוֹ הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ט, ה): לְכוּ לַחֲמוּ בְלַחְמִי. וּבֶגֶד זֶה הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, טו): בִּי מְלָכִים יִמְלֹכוּ. הֱוֵי: טוֹב אֶרֶךְ רוּחַ טוֹבָה הִיא הָאֲרִיכָה שֶׁהֶאֱרִיךְ רַבִּי יְהוֹשֻׁעַ עִם עֲקִילַס הַגֵּר, מֵהַקְפָּדָה שֶׁהִקְפִּיד בּוֹ רַבִּי אֱלִיעֶזֶר, שֶׁאִלּוּלֵי כֵן חָזַר לְסִיאוּרוֹ, וְקָרָא עָלָיו: טוֹב אֶרֶךְ רוּחַ מִגְבַהּ רוּח.
“The end of a matter is better than its beginning; one of patient spirit is better than one of proud spirit” (Ecclesiastes 7:8).
“The end of a matter is better than its beginning.” Rabbi Meir was sitting and expounding in the study hall of Tiberias, and his teacher, Elisha, was passing in the marketplace, riding on a horse on Shabbat. They said to Rabbi Meir: ‘Your teacher Elisha is coming and passing in the marketplace on Shabbat.’ He emerged to him. [Elisha] said to him: ‘In what were you engaged?’ [Rabbi Meir] said to him: ‘“The Lord blessed the latter days of Job more than his beginning”’ (Job 42:12). he [continued and] said to him: ‘“Blessed” [indicates] that He doubled his possessions for him.’ [Elisha] said to him: ‘Akiva, your teacher, did not say so, but rather “the Lord blessed the latter days of Job more than his beginning,” thanks to the repentance and good deeds that he had to his credit from his beginning.’
[Elisha] said to [Rabbi Meir]: ‘What else did you say?’ [Rabbi Meir answered:] “The end of a matter is better than its beginning.” [Elisha] said to him: ‘What did you say in its regard?’ [Rabbi Meir] said to him: ‘You have a person who purchases merchandise in his youth and he loses [money on it], and [he engages in commerce] in his old age and he makes a profit. Alternatively, “the end of a matter is better than its beginning” – you have a person who begets children in his youth and they die, [and he begets children] in his old age, and they endure. Alternatively, “the end of a matter is better than its beginning” – you have a person who performs wicked deeds in his youth, and in his old age, performs good deeds. Alternatively, “the end of a matter is better than its beginning” – you have a person who studies Torah in his youth and forgets it, and in his old age he returns to it; that is what is written: “the end of a matter is better than its beginning.”’ [Elisha] said to him: ‘Rabbi Akiva, your teacher, did not say so; rather [he explained the verse to mean:] “The end of a matter” is good when it is good “from its beginning.”
‘Likewise, there was an incident: Avuya, my father, was one of the prominent leaders of the generation. When he came to circumcise me, he invited all the prominent residents of Jerusalem and all the prominent leaders of the generation, and invited Rabbi Eliezer and Rabbi Yehoshua with them. When they had eaten and drunk, some began to sing songs and others recited alphabetical poems. Rabbi Eliezer said to Rabbi Yehoshua: ‘These are engaging in their [areas of interest], but we are not engaging in ours.’ They began with the Torah, from the Torah to the Prophets, and from the Prophets to the Writings, and the matters were as joyous as when they were given at Sinai, and the fire was burning around them. In their original giving at Sinai, were they not given in fire, as it is stated: “The mountain was ablaze with fire to the heart of the heavens” (Deuteronomy 4:11). [Avuya] said: ‘Since the power of the Torah is so great, this son, if he endures, I will dedicate him to the Torah.’ Because his intention was not for the sake of Heaven, my Torah did not endure in me.’
[Elisha said to Rabbi Meir:] ‘And what else did you say [in your lecture]?’ [Rabbi Meir answered:] ‘“It cannot be valued like gold and glass”’ (Job 28:17). [Elisha asked:] ‘What did you say in its regard?’ [Rabbi Meir] said to him: ‘These are matters of Torah that are as difficult to acquire as gold and glass.’ [Elisha] said to him: ‘Akiva, your teacher, did not say so; rather, just as vessels of gold and glass, if they break they can be repaired, so too, a Torah scholar, if he lost his learning, he can return to it.
[Elisha] said to him: ‘Return and enter [the city].’ [Rabbi Meir] said to him: ‘Why?’ [Elisha said:] ‘The Shabbat boundary ends here.’ [Rabbi Meir] said to him: ‘How do you know?’ [Elisha] said to him: ‘From the [number of] steps my horse [has taken, I can tell] that it has already gone two thousand cubits.’ [Rabbi Meir] said to him: ‘You have all this wisdom and you do not repent?’ [Elisha] said to him: ‘I do not have the strength.’ [Rabbi Meir] said to him: ‘Why?’ [Elisha] said to him: ‘I was riding a horse and was sauntering behind the Temple on Yom Kippur that coincided with Shabbat. I heard a Divine Voice crying out and saying: “Return wayward children” (Jeremiah 3:22), “return to Me and I will return to you” (Malachi 3:7), except for Elisha ben Avuya, who was aware of My might and rebelled against Me.’
From where did he have this?54What caused Elisha to forsake the Torah to begin with? He saw a certain person who climbed to the top of a palm tree on Shabbat. He took the mother bird with the fledglings and climbed down unharmed. After Shabbat, he saw a certain person who climbed to the top of a palm tree, took the fledglings, and sent the mother away. He climbed down and a snake bit him and he died. [Elisha] said: ‘It is written: “Send away the mother bird and take the fledglings for yourself so it will be good for you and you will prolong your days” (Deuteronomy 22:7). Where is the good of this one? Where are the prolonged days of this one?’ But he did not know that Rabbi Akiva had expounded it: “So it will be good for you,” in the world that is entirely good; “and you will prolong your days,” in the world that is eternally long [the World to Come].
And some say it was because he saw the tongue of Rabbi Yehuda the baker in the mouth of a dog. He said: ‘If for the tongue that toiled in Torah throughout his life it is so, for the tongue that does not know and does not toil in Torah, all the more so. He said: If so, there is no reward given to the righteous and no revival of the dead.’ And some say it was because when his mother was pregnant with him, she passed by houses of idol worship and smelled,55She smelled the aroma of the offerings being sacrificed and craved them. and they gave her some of that kind, and she ate it, and it was churning in her stomach like the venom of a snake.56Because Elisha’s mother had eaten from the idolatrous sacrifice, Elisha had an ingrained desire for sin (Etz Yosef).
Sometime later, Elisha ben Avuya fell ill. They came and said to Rabbi Meir: ‘Elisha is ill.’ [Rabbi Meir] went to him and said: ‘Repent.’ [Elisha] said to him: ‘Is [repentance] accepted even in such [circumstances]?’ [Rabbi Meir] said to him: ‘But is it not written: “You turn man to contrition [daka] [and say: Return, son of man]” (Psalms 90:3) – until his soul is crushed?’57The term daka can mean contrition or crushed. Thus, the verse is interpreted to mean that God wants man to repent even if it is at the very end of his life. At that moment, Elisha ben Avuya wept, and he died. Rabbi Meir was glad and said: ‘It appears that my teacher departed in the midst of repentance.’
When they buried him, fire came to burn his grave. They came and said to Rabbi Meir: ‘The grave of your teacher is burning.’ He emerged and spread his garment over it. [Rabbi Meir] said to [Elisha]: ‘“Stay tonight” (Ruth 3:13), in this world that is entirely night. “It will be in the morning, if he will redeem you, good, he will redeem” (Ruth 3:13). What is: “It will be in the morning”? It is in the world that is totally good. “If he will redeem you, good, [he will redeem]”58It is expounded as though it is written: “If the Good will redeem you.” – this is the Holy One blessed be He, as it is stated: “The Lord is good to all” (Psalms 145:9). “But if he will be unwilling to redeem you, I will redeem you, as the Lord lives; lie until the morning”’ (Ruth 3:13).59Rabbi Meir was requesting that Elisha be allowed to rest in peace as long as he himself was alive. When Rabbi Meir himself died, he would advocate on behalf of Elisha. The fire subsided.
They said to [Rabbi Meir]: ‘Rabbi, in the World to Come, if they say to you, which do you request,60Whom do you request should be protected from punishment. your father or your teacher, what would you say?’ He said to them: ‘First [my] father and then my teacher.’ They said to him: ‘Will they listen to you?’ He said to them: ‘Is it not a mishna: One may rescue the casing of a Torah scroll with the Torah scroll, and the casing of phylacteries with the phylacteries (Shabbat 16:1)? They will save Elisha due to the merit of his Torah.’61Just as the casing is saved from fire on Shabbat due to the scroll, Elisha should be saved due to his Torah.
Ultimately, his daughters came and demanded charity from Rabbeinu.62Rabbi Yehuda HaNasi. He said: ‘“Let no one extend kindness to him; and let no one be gracious to his orphans”’ (Psalms 109:12). They said: ‘Rabbi, do not look at his actions, look at his Torah.’ At that moment, Rabbi wept and decreed that they should be supported. He said: ‘If one whose Torah was not for the sake of Heaven produced such,63Produced daughters with such wisdom and modest comportment; alternatively, this means if he produced a disciple such as Rabbi Meir (Matnot Kehuna). one whose Torah is for the sake of Heaven, all the more so.’
“One of patient spirit is better than one of proud spirit.” A certain Persian came to Rav [and] said to him: ‘Teach me Torah.’ [Rav] said to him: ‘Say alef.’ He said to [Rav]: ‘Who says that it is alef? Let them say that it is not so.’ ‘Say bet.’ He said to [Rav]: ‘Who says that it is bet? Let them say that it is not so.’ Rav scolded him and had him removed, with reprimand. He went to Shmuel [and] said to him: ‘Teach me Torah.’ [Shmuel] said to him: ‘Say alef.’ He said to [Shmuel]: ‘Who says that it is alef?’ ‘Say bet.’ He said to [Shmuel]: ‘Who says that it is bet?’ [Shmuel] pulled him by his ear. He said: ‘My ear, my ear!’ Shmuel said to him: ‘Who says that it is your ear?’ He said to [Shmuel]: ‘Everyone knows that it is my ear.’ [Shmuel] said to him: ‘Here, too, everyone knows that this is alef and this is bet.’ The Persian was silenced, and he accepted it upon himself. That is, “one of patient spirit is better than one of proud spirit.” The patience that Shmuel extended the Persian is better than the exactitude with which Rav acted in his regard. Had he not done so, the Persian would have returned to his corruption.64Instead, he converted to Judaism and credited Shmuel for his patience. He read in [Shmuel’s] regard: “One of patient spirit is better.”
Moreover, Aquila the proselyte65He had not yet converted. asked Rabbi Eliezer, he said to him: ‘The love with which the Holy One blessed be He loves the proselyte is with only bread and garment, as it is stated: “He loves the proselyte, giving him bread and a garment” (Deuteronomy 10:18). [Yet] I have so many peacocks and so many pheasants that even my servants pay no attention to them.’ He said to him: ‘Is it insignificant in your eyes what our patriarch Jacob requested initially, as it is stated: “And He will give me bread to eat and a garment to wear” (Genesis 28:20)? Is that an insignificant matter?’
[Aquila] came before Rabbi Yehoshua and asked him this. [Rabbi Yehoshua] said to him: ‘A proselyte who converts for the sake of Heaven is privileged, and his daughters may marry into the priesthood. “Bread,” this is the showbread; “garment,” these are the priestly vestments.’ He drew him near with his words. His disciples said to him: ‘Is the matter for which the elder entreated insignificant in your eyes, as it is stated: “And He will give me bread”? Why, then, do you dispatch him with a trifling matter?’66Apparently, the disciples did not like Rabbi Yehoshua’s first homiletical interpretation. Alternatively, this critique was stated by Rabbi Eliezer’s disciples and belongs in the text before Aquila came to Rabbi Yehoshua (see Matnot Kehuna and Bereshit Rabba 70:5). He began to placate him with his words:67Rabbi Yehoshua told Aquila the following alternate interpretation of the verse. ‘“Bread,” this is Torah, as it is stated: “Come partake of my bread” (Proverbs 9:5);68This statement is attributed in Proverbs to wisdom, which is personified and offers a speech. The midrash interprets wisdom as a reference to Torah. “garment,” this is glory, as it is stated: “Through me kings reign” (Proverbs 8:15).’69Through Torah, kings reign, and their glory is reflected in the royal garments. That is, “one of patient spirit is better than one of proud spirit.” The patience that Rabbi Yehoshua extended Aquila the proselyte is better than the exactitude with which Rabbi Eliezer acted in his regard. Had he not done so, he would have returned to his corruption. He read in his regard: “One of patient spirit is better than one of proud spirit.”
אַל תְּבַהֵל בְּרוּחֲךָ לִכְעוֹס, אָמַר רַבִּי יוּדָן הֵכְמָה דְּמַעֲזֵילָא עָזֵיל עַל פְּלַכְתֵּיהּ כֵּן סָלֵיק לֵיהּ בִּפְלַכְתֵּיהּ הוּא נָסֵיב, הֵיךְ מַה דְּקִימְקוּמָא גָּלֵישׁ עַל גִּיסֵיהּ שָׁפֵיךְ כָּל דְּרָקַק לְעֵיל עַל אַפּוֹי נְפַל.
“Do not be hasty in your spirit, to become angry, as anger rests in the bosom of fools” (Ecclesiastes 7:9).
“Do not be hasty in your spirit, to become angry.” Rabbi Yudan said: As the spinner spins [thread] on his spindle, so it comes to him; from his spindle, he takes.70Consequently, if he is hasty and does a bad job, the final product will be inferior. When the kettle overflows, it spills on him. When one spits upward, it falls on his face.71All of these statements mean that someone who acts in an irresponsible manner will suffer the consequences. So too, those who grow angry in haste will often act in ways that are harmful to themselves.
טוֹבָה חָכְמָה עִם נַחֲלָה, טוֹבָה חָכְמָה כְּשֶׁהִיא נַחֲלָה דָּבָר אַחֵר, טוֹבָה חָכְמָה, כְּשֶׁיֵּשׁ עִמָּהּ נַחֲלָה, דִּתְנֵינַן תַּמָּן בְּאָבוֹת רַבָּן גַּמְלִיאֵל בְּנוֹ שֶׁל רַבִּי יְהוּדָה הַנָּשִׂיא אוֹמֵר יָפָה תַּלְמוּד תּוֹרָה עִם דֶּרֶךְ אֶרֶץ וכו'. דָּבָר אַחֵר, טוֹבָה חָכְמָה, טוֹבָה חָכְמָתוֹ שֶׁל משֶׁה, שֶׁנֶּאֱמַר (משלי כא, כב): עִיר גִּבֹּרִים עָלָה חָכָם. עִם נַחֲלָה, שֶׁהִנְחִיל תּוֹרָתוֹ לְיִשְׂרָאֵל. דָּבָר אַחֵר, טוֹבָה חָכְמָה, זוֹ חָכְמָתוֹ שֶׁל בְּצַלְאֵל, שֶׁהִנְחִיל אָרוֹן לְיִשְׂרָאֵל, וּבְשָׁעָה שֶׁאָמַר לוֹ משֶׁה עֲשֵׂה אָרוֹן וְכֵלִים וּמִשְׁכָּן, אָמַר לוֹ בְּצַלְאֵל משֶׁה רַבֵּנוּ מְבִיאִין אֶת הַכֵּלִים וּמַעֲמִידִין אוֹתָם בָּאֲוִיר, בַּתְּחִלָּה יַעֲשֶׂה הַמִּשְׁכָּן, וְאַחַר כָּךְ יַעֲשֶׂה הָאָרוֹן. אָמַר לוֹ משֶׁה שֶׁמָּא בְּצֵל אֵל הָיִיתָ יוֹשֵׁב וְיָדַעְתָּ בַּתְּחִלָּה (שמות כה, י): וְעָשׂוּ אֲרוֹן, וְאַחַר כָּךְ (שמות כו, א): וְאֶת הַמִּשְׁכָּן תַּעֲשֶׂה, הֱוֵי: טוֹבָה חָכְמָה עִם נַחֲלָה, טוֹבָה חָכְמָה שֶׁל בְּצַלְאֵל, עִם נַחֲלָה, שֶׁהִנְחִיל אָרוֹן לְיִשְׂרָאֵל. דָּבָר אַחֵר, טוֹבָה חָכְמָה שֶׁל יְהוֹשֻׁעַ, עִם נַחֲלָה, שֶׁהִנְחִיל אֶת הָאָרֶץ. וְיֹתֵר לְרֹאֵי הַשָּׁמֶשׁ. דָּבָר אַחֵר, טוֹבָה חָכְמָה, שֶׁיֵּשׁ עִמָּהּ זְכוּת אָבוֹת. אַשְׁרֵי שֶׁזְּכוּת אֲבוֹתָיו עוֹמֶדֶת וּמְאִירָה לוֹ. רַבִּי אַחָא בְּשֵׁם רַבִּי תַּנְחוּם לָמַד אָדָם וְלִמֵּד וְשָׁמַר וְעָשָׂה וְהָיְתָה סְפֵיקָא בְּיָדוֹ לְהַחֲזִיק וְלֹא הֶחֱזִיק, הֲרֵי הוּא בִּכְלַל (דברים כז, כו): אָרוּר אֲשֶׁר לֹא יָקִים אֶת דִּבְרֵי הַתּוֹרָה הַזֹּאת. לָמַד וְלֹא לִמֵּד, לֹא שָׁמַר וְלֹא עָשָׂה וְלֹא הָיְתָה סְפֵיקָא בְּיָדוֹ לְהַחֲזִיק וְהֶחֱזִיק, הֲרֵי הוּא בִּכְלַל: בָּרוּךְ אֲשֶׁר יָקִים, כִּי כָּל אָרוּר מִכְּלַל בָּרוּךְ. רַבִּי הוּנָא אָמַר עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת צֵל וְחֻפָּה לְבַעֲלֵי מִצְווֹת אֵצֶל בַּעֲלֵי תּוֹרָה, מַאי טַעְמָא, כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף. שְׁלשׁ מֵאוֹת נְזִירִין עָלוּ לְהַקְרִיב תְּשַׁע מֵאוֹת קָרְבָּנִין בִּימֵי שִׁמְעוֹן בֶּן שֶׁטַח, מֵאָה וַחֲמִשִּׁים מָצָא לָהֶם פֶּתַח, וּמֵאָה וַחֲמִשִּׁים לֹא מָצָא לָהֶם פֶּתַח. סְלִיק שִׁמְעוֹן בֶּן שֶׁטַח לְגַבֵּי יַנַּאי מַלְכָּא אֲמַר לֵיהּ שְׁלשׁ מֵאוֹת נְזִירִין סָלְקִין בָּעֲיִין לִמְקָרְבָא תְּשַׁע מְאוֹת קוּרְבָּנִין וְלֵית לְהוֹן, אֶלָּא הַב אַתְּ פַּלְגָּא מִן דִּידָךְ וַאֲנָא פַּלְגָּא מִן דִּידִי וְיֵזְלוּן וִיקָרְבוּן, יְהַב לְהוֹן יַנַּאי פַּלְגָּא וַאֲזַלּוּן וְקָרְבוּן, אֲתוֹן אָמְרִין לִישָׁן דְּבִישׁ לְיַנַּאי מַלְכָּא עַל שִׁמְעוֹן בֶּן שֶׁטַח, אָמְרִין לְיַנַּאי מַלְכָּא תֶּהֱוֵי יְדִיעַ כָּל מַה דְּאַקְרֵיבִינוּן מִן דִּידָךְ הֲוָה, בְּרַם שִׁמְעוֹן בֶּן שֶׁטַח לָא יְהַב כְּלוּם מִן דִּידֵיהּ. שְׁמָעִינֵיהּ וּכְעַס עַל שִׁמְעוֹן בֶּן שֶׁטַח, וּשְׁמַע שִׁמְעוֹן בֶּן שֶׁטַח וַעֲרַק. בָּתַר יוֹמִין הֲווֹ תַּמָּן בַּר נָשׁ רַבְרְבִין מִן מַלְכוּתָא דְּפָרַס הֲווֹן יַתְבִין עַל פְּתוֹרֵיהּ דְּיַנַּאי מַלְכָּא, מִן דְּאָכְלִין אָמְרִין לְיַנַּאי מָרֵי מַלְכָּא נְהִירִין אֲנַן דַּהֲוָה הָכָא חַד סַב וַהֲוָה אָמַר לָן מִילֵּי דְאוֹרַיְתָא, אֲמַר לִשְׁלָמְתּוֹ אֲחָתֵיהּ, אִינְתְּתֵיהּ דְּיַנַּאי, שִׁלְחִי וְאַיְיתֵי, אֲמַר לֵיהּ הַב לִי מִילָּא וּשְׁלַח לֵיהּ עִזְקְתָךְ וְהוּא אָתֵי, יְהַב לָהּ מִילָּא וַאֲתָא, מִן דַּאֲתָא יְתֵיב לֵיהּ בֵּין מַלְכָּא לְמַלְכְּתָא, אֲמַר לֵיהּ לְמָה עֲרַקְתְּ, אֲמַר לֵיהּ שְׁמָעִית דְּאַתְּ כָּעֵיס עָלַי, וּצְרַת לִי בְּגִינָךְ דְּלָא תִקְטְלִנַנִּי וַעֲרָקִית, וְהָדֵין קְרָיָיה קַיֵּימְתְּ, דִּכְתִיב (ישעיה כו, כ): חֲבִי כִמְעַט רֶגַע עַד יַעֲבָר זָעַם, אֲמַר לֵיהּ וּלְמָה אַפְלֵית בִּי, אֲמַר לֵיהּ חַס וְשָׁלוֹם לָא אַפְלֵית בָּךְ, אֶלָּא אַתְּ מִן מָמוֹנָךְ וַאֲנָא מִן אוֹרָיְיתִי, דִּכְתִיב: כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף. אֲמַר לֵיהּ וּלְמָה יְתַבְתְּ בֵּין מַלְכָּא לְמַלְכְּתָא, אֲמַר לֵיהּ דְּהָכִין כְּתִיב בְּסִפְרֵיהּ דְּבֶן סִירָא, סַלְסְלֶהָ וּתְרוֹמְמֶךָּ וּבֵין נְגִידִים תּוֹשִׁיבֶךָּ. אֲמַר לֵיהּ חֲמֵית מִן מָה אֲנָא מוֹקִיר לָךְ, אֲמַר לֵיהּ לֵית אַתְּ מוֹקִיר אֶלָּא אוֹרָיְיתִי הִיא מוֹקְרָא לִי, דִּכְתִיב (משלי ד, ח): סַלְסְלֶהָ וּתְרוֹמְמֶךָּ אֲמַר לוֹן מָזְגִין לֵיהּ כָּסָא דִּיבָרֵיךְ, אֲמַר מָה אֵיבָרֵיךְ, נֵימַר בָּרוּךְ שֶׁאָכַל יַנַּאי מִשֶּׁלּוֹ, אֲמַר לֵיהּ אַתְּ כַּדּוּן אַתְּ בְּקַשְׁיוּתָךְ, לָא שְׁמָעֵית מִן יוֹמָא יַנַּאי בְּבִרְכְּתָא, אֲמַר וּמָה אִית לִי לְמֵימַר בָּרוּךְ שֶׁאָכַלְנוּ, וְלֹא אָכַלְתִּי. אֲמַר לְהוּ אַיְיתֵי לֵיהּ דְּיֵיכוּל, מִן דַּאֲכַל אָמַר שֶׁאָכַלְנוּ מִשֶּׁלּוֹ. אָמַר רַבִּי יוֹחָנָן וַחֲלוּקִין חֲבֵרָיו עַל שִׁמְעוֹן בֶּן שֶׁטַח, רַבִּי אָבִין אָמַר עַל הַשְּׁנִיָּה, וְרַבִּי יִרְמְיָה אָמַר עַל הָרִאשׁוֹנָה, וּמַחֲלִיפִין שִׁיטָתֵיהּ דְּרַבִּי יִרְמְיָה, תַּמָּן פְּשִׁיטָא לֵיהּ וְהָכָא צְרִיכָה לֵיהּ, תַּמָּן פְּשִׁיטָא לֵיהּ כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, וְהָכָא צְרִיכָה לֵיהּ כְּרַבָּנָן, דְּתָנֵי עֲלָהּ וְהֵסֵב וְטָבַל עִמָּהֶן אַף עַל פִּי שֶׁלֹא אָכַל עִמָּהֶן כַּזַּיִת דָּגָן מְזַמְּנִין עָלָיו, דִּבְרֵי חֲכָמִים. רַבִּי יַעֲקֹב בַּר אַחָא בְּשֵׁם רַבִּי אִיסֵי אָמַר לְעוֹלָם אֵין מְזַמְּנִין עָלָיו עַד שֶׁיֹּאכַל כַּזַּיִת דָּגָן. תָּנֵי שְׁנַיִם שֶׁאָכְלוּ דָגָן וְאֶחָד שֶׁאָכַל חוּץ מִדָּגָן מִצְטָרֵף, כְּמַאן דִּתְנֵינַן כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. שְׁלשָׁה בַּלְיוֹטִין הָיוּ בִּירוּשָׁלַיִם, בֶּן צִיצִית הַכְּסָת, וְנַקְדִּימוֹן בֶּן גּוּרְיוֹן, וּבֶן כַּלְבָּא שָׂבוּעַ, וְכָל חַד וְחַד הָיָה יָכוֹל לְסַפֵּק וּלְפַרְנֵס לַמְדִינָה עֶשֶׂר שָׁנִים, וְהָיָה שָׁם בֶּן בָּטִיחַ בֶּן אֲחוֹתוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן זַכַּאי, וְהָיָה מְמֻנֶּה עַל הָאוֹצָרוֹת, רֹאשׁ קֵסָרִין שֶׁבִּירוּשָׁלַיִם, וְעָמַד וְשָׂרַף אֶת הָאוֹצָרוֹת, שָׁמַע רַבִּי יוֹחָנָן בֶּן זַכַּאי אָמַר וַוי, אָזְלִין וְאָמְרִין לְבֶן בָּטִיחַ חֲבִיבָךְ אֲמַר וַוי וַוי. שְׁלַח וְאַיְיתִיתֵיהּ, אֲמַר לֵיהּ לְמָה אַתְּ אֲמַרְתְּ וַוי, אָמַר לֵיהּ לָא אֲמָרִית וַוי אֶלָּא וַהּ אֲמָרִית, שֶׁכָּל זְמַן שֶׁהָאוֹצָרוֹת יְקָרִין קַיָּימִין לָא יַהֲבִין גַּרְמֵיהוֹן לְמֶעֱבַד קְרָבָא. בֵּין וַוי לְוַהּ נִמְלַט רַבִּי יוֹחָנָן, וּקְרוֹן עֲלֵיהּ וְיִתְרוֹן דַעַת הַחָכְמָה תְּחַיֶּה בְעָלֶיהָ. וּמַעֲשֶׂה בְּרַבִּי יוֹחָנָן שֶׁאֲחָזוֹ בּוּלְמוּס וְהָלַךְ לְאִימוֹנִיס, וְיָשַׁב לוֹ לְמִזְרָחָהּ שֶׁל תְּאֵנָה וְנִתְרַפֵּא, אָמְרִין לֵיהּ הָדָא מְנָא לָךְ, אֲמַר לוֹן מִן דָּוִד, דִּכְתִיב (שמואל א ל, יב): וַיִּתְּנוּ לוֹ פֶלַח דְּבֵלָה, וּקְרוֹן עֲלֵיהּ וְיִתְרוֹן דַּעַת הַחָכְמָה תְּחַיֶּה בְעָלֶיהָ. רַבִּי יוֹסֵי בַּר יָאסִין הֲוָה אָתֵי בְּאִלְפָא וְאָתֵי מִן טַרְסִים וַאֲמַר לֵיהּ טַלְיָא אֲנָא צָרִיךְ לְמֵיחַת, אֲמַר לֵיהּ לָא תֵיחוֹת לְיַמָּא דְּיַמָּא סַכַּנְתָּא, אֲמַר לֵיהּ בָּעֵי אֲנָא לְמִיקְרֵי קְרִיאַת שְׁמַע, אֲמַר לֵיהּ קְרֵי. אֲמַר לֵיהּ בָּעֵי אֲנָא לְמֵיכַל, אֲמַר לֵיהּ אֱכֹל. כֵּיוָן דַּאֲתוֹן לַלָּמָן אָמַר לֵיהּ אָסוּר אַתָּה עַד שֶׁתִּטְבֹּל, וּקְרָא עֲלֵיהּ וְיִתְרוֹן דַּעַת הַחָכְמָה תְּחַיֶּה בְעָלֶיהָ. רַבִּי מֵאִיר הֲוָה מִתְבְּעֵי לְמַלְכוּתָא וַעֲרַק, עֲבַר עַל חֲנוּתָא דַּאֲרַמִּיִּין וְאַשְׁכַּח יַתְהוֹן יְתִיבִין אֲכָלוּן מִן הַהוּא מִינָא, חֲמוֹן יָתֵיהּ אָמְרִין הוּא הוּא, לֵית הוּא הוּא, אָמְרִין אִם הוּא הוּא, אֲנַן כָּרְזִין לֵיהּ אִין אָתֵי אָכִיל עִמָּן, וַהֲוָה צָבַע חֲדָא אֶצְבְּעוֹתֵיהּ בִּדְמֵהּ דַּחֲזִיר, וִיהַב אֶצְבְּעוֹתֵיהּ אוֹחֲרֵי בְּפוּמֵיהּ, טְמַשׁ הָא וּמְתַק הָא. אָמְרִין דֵּין לְדֵין אִלּוּ הֲוָה רַבִּי מֵאִיר לָא הֲוָה עָבֵיד כֵּן, שַׁבְקוּנֵיהּ וַעֲרַק, וּקְרָא עֲלֵיהּ וְיִתְרוֹן דַּעַת הַחָכְמָה תְּחַיֶּה בְעָלֶיהָ. רַבִּי הֲוָה דָּמֵיךְ בְּצִפּוֹרִין וְאָמְרִין צִיפּוֹרָאֵי כָּל דַּאֲתָא וְאָמַר דְּמַךְ רַבִּי אֲנַן קָטְלִין לֵיהּ. אֲזַל בַּר קַפָּרָא וְעָלֵל בְּכַוְּותָא וַאֲדֵיק לֵיהּ וְרֵישֵׁיהּ מִיכְרַךְ וּמָנֵיהּ בְּזִיעִין, אָמַר אַחֵינוּ בְּנֵי יְדַעְיָה שְׁמָעוּנִי שְׁמָעוּנִי, אֶרְאֶלִּים וּמְצוּקִים אָחֲזוּ יָדָן בְּלוּחוֹת הַבְּרִית, גָּבְרָה יָדָן שֶׁל אֶרְאֶלִּים וְחָטְפוּ אֶת הַלּוּחוֹת. אָמְרִין לֵיהּ דְּמַךְ רַבִּי, וַאֲמַר לְהוּ אַתּוּן אַמְרִיתוּן אֲנָא לָא אֲמִינָא, וְלָמָה לֹא אָמַר, דִּכְתִיב (משלי י, יח): וּמוֹצִיא דִּבָּה הוּא כְסִיל. קְרָעוּן מָנֵיהוֹן עַד דַּאֲזַל קָלֵיהּ דִּקְרִיעָה עַד גּוּפְתְּתָא, מַהֲלַךְ שְׁלשָׁה מִילִין, וּקְרָא עֲלֵיהּ: וְיִתְרוֹן דַּעַת הַחָכְמָה תְּחַיֶּה בְעָלֶיהָ. רַבִּי נְחֶמְיָה בְּשֵׁם רַבִּי מָנָא מַעֲשֶׂה נִסִּים נַעֲשׂוּ בְּאוֹתוֹ הַיּוֹם, עֶרֶב שַׁבָּת הָיָה וְאִיתְכַּנְשִׁין כָּל קִרְיָיתָא לְהֶסְפֵּידָא דְרַבִּי, אַשְׁרוּנֵיהּ בִּתְמַנֵּי עָשָׂר כְּנִישְׁתָּא, וְאוֹבְלוּנֵיהּ לְבֵית שְׁעָרִים, וּתְלָא לוֹן יוֹמָא עַד דִּמְטָא כָּל חַד וְחַד מִיִּשְׂרָאֵל לְבֵיתוֹ וּמַדְלִיק לוֹ אֶת הַנֵּר, וְצוֹלֶה לוֹ דָּג, וּמְמַלֵּא לוֹ חָבִית מַיִם, עַד שֶׁעָשָׂה הָאַחֲרוֹן שֶׁבָּהֶן שָׁקְעָה הַחַמָּה וְקָרָא הַגֶּבֶר, שָׁרוֹן מְצוֹקִין אָמְרִין וַוי דְּחַלְּלִינַן שַׁבַּתָּא, יָצְתָה בַּת קוֹל וְאָמְרָה כָּל מִי שֶׁלֹא נִתְעַצֵּל בְּהֶסְפֵּדוֹ שֶׁל רַבִּי מְזֻמָּן לְחַיֵּי הָעוֹלָם הַבָּא, בַּר מִן קַצְרָה דַּהֲוָה תַּמָּן וְלָא אֲתָא, כֵּיוָן דִּשְׁמַע כֵּן סְלֵק וּטְלַק גַּרְמֵיהּ מִן אִיגְּרָא וְנָפַל וָמֵת. יָצְתָה בַּת קוֹל וְאָמְרָה אַף לְאִגְרָא קַצְרָא מְזֻמָּן לְחַיֵּי הָעוֹלָם הַבָּא.
“Wisdom is good with inheritance, and more so for viewers of the sun. For in the shadow of wisdom, in the shadow of money; the advantage of knowledge is that wisdom preserves the life of its possessors” (Ecclesiastes 7:11–12).
“Wisdom is good with inheritance” – “wisdom is good” when it is an inheritance. Alternatively, “wisdom is good” when it is accompanied by inheritance, as we learned there in Avot (2:2): Torah study is best with a worldly occupation, etc. Alternatively, “wisdom is good” – the wisdom of Moses is good, as it is stated: “A wise man ascended against the city of the mighty” (Proverbs 21:22);72This is a reference to Moses ascending heavenward to the stronghold of the angels to receive the Torah. “with inheritance” – as he bequeathed the Torah to Israel.
Another matter, “wisdom is good” – this is the wisdom of Betzalel, who bequeathed the Ark to Israel. When Moses said to him: ‘Craft an Ark, vessels, and the Tabernacle,’ Betzalel said to him: ‘Moses our master, does one bring the vessels and position them exposed to the air? Let the Tabernacle be crafted first and the Ark be crafted afterward.’ Moses said to him: ‘Were you, perhaps, sitting in the shadow of God and you knew? First, “they shall craft the Ark” (Exodus 25:10) and then, “the Tabernacle you shall craft” (Exodus 26:1)’ – that is, “wisdom is good with inheritance,” the wisdom of Betzalel is good, “with inheritance,” as he bequeathed the Ark to Israel.
Another matter, the wisdom of Joshua is good “with inheritance,” as he bequeathed the land; “and more so for viewers of the sun.”73This is a reference to the miracle performed for Joshua in which the sun’s orbit was delayed; see Joshua 10:12–13. Alternatively, “wisdom is good” when it is accompanied by the merit of the forefathers. Happy is one for whom the merit of his forefathers stands and illuminates for him.
Rabbi Aḥa [said] in the name of Rabbi Tanḥum: If a person studied, taught, observed, and performed [the Torah’s commandments], and he had the wherewithal to support,74He was able to facilitate Torah study or the performance of mitzvot by others. but he did not support, he is in the category of: “Cursed is one who will not uphold the matters of this Torah” (Deuteronomy 27:26). If a person studied, did not teach, did not observe, and did not perform, and he did not have the wherewithal to support, but he [nonetheless] supported, he is in the category of: “Blessed is one who will uphold,” as every “cursed” indicates “blessed.”75Although the Torah mentions only the curses for those who sin or fail to perform those mitzvot, by inference, all those who refrain from sin or perform those mitzvot are blessed. Rabbi Huna said: The Holy One blessed be He is destined to provide shade and a canopy76The supporters of Torah study will be rewarded and accorded honor together with the Torah scholars. for those who have [performed] mitzvot with those who have [studied] Torah. What is the reason? “For in the shadow of wisdom, in the shadow of money.”
Three hundred nazirites ascended77To Jerusalem. to sacrifice nine hundred offerings78A nazirite is obligated to bring three offerings at the conclusion of his term as a nazirite: a burnt offering, a sin offering, and a peace offering. However, these nazirites did not have the means to pay for their offerings. during the days of Shimon ben Shetaḥ. For one hundred and fifty [of the nazirites], he found an extenuation,79A flaw in their initial vow which enabled him to nullify their vows of naziriteship; they therefore were not obligated to bring the three offerings. and for one hundred and fifty he did not find an extenuation. Shimon ben Shetaḥ went up to King Yannai [and] said to him: ‘Three hundred nazirites ascended and they need to sacrifice nine hundred offerings, but they do not have [the means to purchase] them. You give half from yours and I will give half from mine, and they will go and sacrifice.’ Yannai gave them half [the required sum] and they went and sacrificed. Someone went and spoke slander to King Yannai about Shimon ben Shetaḥ. He said to King Yannai: ‘You should know that everything that they sacrificed was from yours, but Shimon ben Shetaḥ did not give anything from his.’ [King Yannai] heard [this] and became angry at Shimon ben Shetaḥ, and Shimon ben Shetaḥ heard [that King Yannai was angry] and he fled.
Some time later, there were important personages there from the kingdom of Persia, who were sitting at the table of King Yannai. After they ate, they said to Yannai, ‘My lord the king, we recall that there was an elder here who would say words of Torah to us.’ [Yannai] said to Salome, [Shimon ben Shetaḥ’s] sister, [who was] King Yannai’s wife: ‘Send [for him] and bring him.’ She said to him: ‘Give me your word80That you will not harm him. and send him your ring81As a sign of good faith. and he will come.’ He gave her his word and [Shimon ben Shetaḥ] came. When he came, he sat between the king and the queen. [Yannai] said to him: ‘Why did you flee?’ He said to [Yannai]: ‘I heard you were angry at me, and I was afraid of you. I fled so you would not execute me. I fulfilled this verse: “Hide for a brief moment until the wrath has passed”’ (Isaiah 26:20). [Yannai] said to him: ‘Why did you deceive me?’ He said to [Yannai]: ‘God forbid, I did not deceive you; rather, you [gave] from your property and I [gave] from my Torah,82Shimon ben Shetaḥ had used his Torah knowledge to annul the vows of half the nazirites, thus exempting them from bringing their sacrifices. as it is written: “For in the shadow of wisdom, in the shadow of money.”’ [Yannai] said to him: ‘Why did you sit between the king and the queen?’ He said to [Yannai]: ‘It is because it is written in the book of Ben Sira: “Extol it and it will exalt you, and it will seat you between leaders.” [Yannai] said to him: ‘Do you see that I honor you more than anyone?’ He said to [Yannai]: ‘It is not you who honor me, but rather my Torah honors me, as it is written: “Extol it and it will exalt you” (Proverbs 4:8).’ [Yannai] said to them:83To his servants ‘Pour him a cup [of wine] so he can recite Grace after Meals.’ [Shimon ben Shetaḥ] said: ‘What will I recite? Shall I say: Blessed is He from whose [food] Yannai has eaten?’84Generally, when three men participate in a meal, Grace after Meals is preceded by zimmun, an introductory section in which one of the lines is: Blessed is He from whose [food] we have eaten. However, in this instance Shimon ben Shetaḥ had not actually eaten. [Yannai said:] ‘You remain in your stubbornness; I have never heard Yannai in the Grace after Meals.’ [Shimon ben Shetaḥ] said: ‘What, then, shall I say: Blessed that we ate? I have not eaten.’ [Yannai] said to them: ‘Bring him [food] so he will eat.’ [After having eaten, Shimon ben Shetaḥ recited the Grace after Meals] and said: ‘From whose [food] we have eaten.’
Rabbi Yoḥanan said: The colleagues of Shimon ben Shetaḥ disagree with him. Rabbi Avin said: Regarding the second.85Shimon ben Shetaḥ had not actually eaten bread. His colleagues held that one cannot recite Grace after Meals on behalf of those who ate bread if one did not himself eat bread. Rabbi Yirmeya said: Regarding the first.86The nazirites had come from outside of the Land of Israel to sacrifice offerings. His colleagues maintained that it is impossible to complete the period of naziriteship there in ritual purity. They reversed the opinion of Rabbi Yirmeya, as there it is clear for him, while here it requires [resolution].87There, regarding the incident with Shimon ben Shetaḥ, it was clearly stated that his colleagues disagreed with him, whereas regarding the laws of Grace after Meals, Rabbi Yirmeya was not sure about the halakha. [Alternatively,] there, it is clear for him, in accordance with the opinion of Rabban Shimon ben Gamliel,88It is clear to Rabbi Yirmeya that Rabban Shimon ben Gamliel disagreed with Shimon ben Shetaḥ. while here it requires [resolution], according to the Rabbis,89When Rabbi Yirmeya sought clarification, it was about the opinion of the Rabbis. as it is taught in this regard: If one reclined and dipped with them, even though he did not eat with them an olive-bulk of grain, they include him in their zimmun; [this is] the statement of the Rabbis.90Rabbi Yirmeya was unsure whether the individual who did not eat grain could be counted for the zimmun, which requires three men, or whether he could even recite the zimmun and Grace after Meals on behalf of the others. Rabbi Yaakov bar Aḥa said in the name of Rabbi Isi: Actually, one does not include him in the zimun unless he eats an olive-bulk of grain. It is taught: Two who ate grain and one who ate something other than grain join together.91The implication of this phrase is that they may join together for the zimmun but the individual who did not eat grain may not be the one to recite the zimmun and the Grace after Meals. In accordance with whose opinion is this taught? It is in accordance with [the opinion of] Rabban Shimon ben Gamliel.
There were three prominent wealthy leaders in Jerusalem:92This was during the Roman siege on Jerusalem. Ben Tzitzit HaKesat, Nakdimon ben Guryon, and ben Kalba Savua. Each and every one of them was capable of providing for and sustaining the country for ten years. There was [a warrior] there [named] ben-Batiaḥ, the son of Rabbi Yoḥanan ben Zakkai’s sister, who was the official in charge of the storehouses, and the leader of the rebels in Jerusalem. He arose and burned the storehouses. Rabbi Yoḥanan ben Zakkai heard and said: ‘Alas.’ They went and told ben-Batiaḥ that his uncle had said: ‘Alas, alas.’ He sent and had him brought [and] said to him: ‘Why did you say alas?’ [Rabbi Yoḥanan] said to him: ‘I did not say alas [vai], but I said hurrah [vah], for as long as the full storehouses are intact, they will not give their lives to wage war.’ By the difference between vai and vah, Rabbi Yoḥanan was spared. They read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.”
There was an incident involving Rabbi Yoḥanan, who was overcome with bulmus,93This results from great hunger and its symptoms include trembling and a loss of eyesight. and he went to Emmaus. He sat to the east of a fig tree94He ate figs from the tree. and was cured. They said to him: ‘From where did you know [that figs could cure you of this condition]?’ He said to them: ‘From David, as it is written: “They gave him a slice of pressed figs”’ (I Samuel 30:12). They read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.”
Rabbi Yosei bar Yasin was traveling on a ship coming from Tarshish. His lad said to him: ‘I need to descend.’95He needed to immerse in the sea due to the ritual impurity of a seminal emission. [Rabbi Yosei] said to him: ‘Do not descend into the sea, as the sea is dangerous.’ [The lad] said to him: ‘I must recite shema.’96It was prohibited for one who experienced a seminal emission to recite shema or blessings (see Berakhot 20b). He said to [the lad]: ‘Recite it.’ [The lad] said to him: ‘I need to eat.’97This involves reciting the blessings over food. He said to [the lad]: ‘Eat.’ When they came to port, he said to [the lad]: It is prohibited for you until you immerse.98He permitted reciting shema and reciting the blessings without immersion only at sea, due to the danger. It was read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.”
Rabbi Meir was wanted by the government, and he fled. He passed an Aramean inn and found them sitting and partaking of “that species.”99Pig meat. They saw him [and] said: ‘It is him, it is not him.’100Roman officials saw him but were not absolutely sure it was him. They said: ‘[To see] if it is him, let us invite him [and see] if he comes to eat with us.’ [Rabbi Meir] dipped one of his fingers into the pig’s blood and put a different finger into his mouth; he dipped this one and sucked that one. [The Romans thought he had eaten the pig blood and] said to each other: ‘Were he Rabbi Meir, he would not have done so.’ They let him be, and he fled. It was read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.”
Rabbi [Yehuda HaNasi] was dying in Tzippori, and the residents of Tzippori said: ‘Anyone who comes and says that Rabbi died, we will kill him.’ Bar Kappara101He was one of Rabbi Yehuda HaNasi’s disciples and was with him as he died. went to the window and looked outside, and his head was covered and his garments were rent. He said: ‘Our brethren, descendants of Yedaya,102Beginning in the Second Temple period, the members of the priestly watch of Yedaya resided in the city of Tzippori. hear me, hear me. Angels and righteous people grasped the Tablets of the covenant. Angels overcame the righteous, and they snatched the Tablets.’103This was his way of saying that Rabbi Yehuda HaNasi’s soul had ascended to heaven. They said to him: ‘Has Rabbi died?’ He said to them: ‘You said so, I did not say so.’ Why did he not say? Because it is written: “One who utters a negative report is a fool” (Proverbs 10:18). They rent their garments until the sound of the rending reached Gufteta, at a distance of three mil. It was read in his regard:104Regarding bar Kappara. “The advantage of knowledge is that wisdom preserves the life of its possessors.”
Rabbi Neḥemya [said] in the name of Rabbi Mana: Miraculous acts were performed on that day. It was Friday and all the cities gathered for Rabbi’s eulogy. They stopped his [burial procession to eulogize him] at eighteen synagogues, and took him to Beit She’arim,105That was Rabbi’s home. Several years earlier he had taken ill and he moved to Tzippori. and the day lasted until each and every one of the people of Israel reached home and kindled a lamp for himself, roasted a fish for himself, and filled a barrel of water for himself, until the last of them did so; [then] the sun set and the rooster crowed.106The rooster crowed signifying daybreak, which came just after sunset because sunset had been miraculously delayed for so long. [The people] began to become agitated and said: ‘Alas, we have desecrated Shabbat!’ A Divine Voice called out and said: ‘Anyone who was not indolent in the eulogy of Rabbi is destined for life in the World to Come except for the launderer, who was there, but did not come.’107He was in the town but did not come to the funeral. When [the launderer] heard [this], he ascended and cast himself from the roof, and he fell and died. A Divine Voice called out and said: ‘Even the launderer [who was on] the roof is destined for life in the World to Come.’
רְאֵה אֶת מַעֲשֵׂה הָאֱלֹהִים כִּי מִי יוּכַל לְתַקֵּן אֵת אֲשֶׁר עִוְּתוֹ, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, נְטָלוֹ וְהֶחֱזִירוֹ עַל כָּל אִילָנֵי גַּן עֵדֶן, וְאָמַר לוֹ, רְאֵה מַעֲשַׂי כַּמָּה נָאִים וּמְשֻׁבָּחִין הֵן, וְכָל מַה שֶּׁבָּרָאתִי בִּשְׁבִילְךָ בָּרָאתִי, תֵּן דַּעְתְּךָ שֶׁלֹא תְקַלְקֵל וְתַחֲרִיב אֶת עוֹלָמִי, שֶׁאִם קִלְקַלְתָּ אֵין מִי שֶׁיְתַקֵּן אַחֲרֶיךָ, וְלֹא עוֹד שֶׁאַתְּ גּוֹרֵם מִיתָה לְאוֹתוֹ צַדִּיק. מָשָׁל משֶׁה רַבֵּנוּ לְמָה הַדָּבָר דּוֹמֶה, לְאִשָּׁה עֻבָּרָה שֶׁהָיְתָה חֲבוּשָׁה בְּבֵית הָאֲסוּרִים, יָלְדָה שָׁם בֵּן, גִּדְלָה שָׁם וּמֵתָה שָׁם, לְיָמִים עָבַר הַמֶּלֶךְ עַל פֶּתַח הָאֲסוּרִים, כְּשֶׁהַמֶּלֶךְ עוֹבֵר הִתְחִיל אוֹתוֹ הַבֵּן צוֹוֵחַ וְאוֹמֵר אֲדֹנִי הַמֶּלֶךְ כָּאן נוֹלַדְתִּי, כָּאן גָּדַלְתִּי, בְּאֵיזֶה חֵטְא אֲנִי נָתוּן כָּאן אֵינִי יוֹדֵעַ. אָמַר לוֹ, בַּחֵטְא שֶׁל אִמְּךָ. כָּךְ בְּמשֶׁה, כְּמוֹ שֶׁכָּתוּב (בראשית ג, כב): הֵן הָאָדָם הָיָה כְּאַחַד, כְּתִיב (דברים לא, יד): הֵן קָרְבוּ יָמֶיךָ לָמוּת.
“See the work of God, for who can mend what He has warped?” (Ecclesiastes 7:13)
“See the work of God, for who can mend what He has warped?” When the Holy One blessed be He created Adam the first man, He took him and showed him all the trees in the Garden of Eden, and He said to him: ‘See My creations, how beautiful and exemplary they are. Everything I created, I created for you. Make certain that you do not ruin and destroy My world, as if you destroy it, there will be no one to mend it after you. Moreover, you will cause death to that righteous one.’108Moses. To what is the matter of [the death of] Moses our master analogous? [It is analogous] to a pregnant woman who was incarcerated in prison. She gave birth to a son, raised him, and she died there. Sometime later the king passed the entrance of the prison. As the king was passing, that son began screaming and he said: ‘My lord the king, I was born here, I grew up here; I do not know due to what sin am I placed here.’ [The king] said to him: ‘Due to your mother’s sin.’ So too regarding Moses, as it is written: “Behold, the man has become like one [of us]” (Genesis 3:22). And it is written: “Behold, your days are drawing near to die” (Deuteronomy 31:14).109The verse in Genesis was stated by God in explaining His removal of Adam from the Garden of Eden following his sin. The verbal analogy to the verse in Deuteronomy, which relates to Moses’s death, indicates that Moses died only due to the fact that death was decreed upon all people following the sin of Adam.
בְּיוֹם טוֹבָה הֱיֵה בְטוֹב, אִם נִזְדַּמֵּן לְךָ יוֹם טוֹב תְּהֵא עוֹשֶׂה אוֹתוֹ מִיָּד. וּבְיוֹם רָעָה רְאֵה, רְאֵה אֵיךְ לַעֲשׂוֹת תְּשׁוּבָה, שֶׁתִּנָּצֵל מִדִּינָהּ שֶׁל גֵּיהִנֹּם. אָמַר רַבִּי יוּדָן בְּשֵׁם רַבִּי אֶלְעָזָר שְׁלשָׁה דְבָרִים מְבַטְּלִין גְּזֵרוֹת רָעוֹת, וְאֵלּוּ הֵן: תְּפִלָּה, וּצְדָקָה, וּתְשׁוּבָה. וּשְׁלָשְׁתָּן בְּפָסוּק אֶחָד, הֲדָא הוּא דִכְתִיב (דברי הימים ב ז, יד): וְיִכָּנְעוּ עַמִּי אֲשֶׁר נִקְרָא שְׁמִי עֲלֵיהֶם וְיִתְפַּלְּלוּ וִיבַקְּשׁוּ פָנַי וְיָשֻׁבוּ מִדַּרְכֵיהֶם הָרָעִים וַאֲנִי אֶשְׁמַע מִן הַשָּׁמַיִם וְאֶסְלַח לְחַטָּאתָם וְאֶרְפָּא אֶת אַרְצָם. וְיִתְפַּלְּלוּ, זוֹ תְּפִלָּה. וִיבַקְּשׁוּ פָנַי, זוֹ צְדָקָה, הָאֵיךְ מָה דְאַתְּ אָמַר (תהלים יז, טו): אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ. וְיָשֻׁוּבוּ מִדַּרְכֵיהֶם הָרָעִים, זוֹ תְּשׁוּבָה. וְאַחַר כָּךְ וַאֲנִי אֶשְׁמַע מִן הַשָּׁמַיִם וגו'. רַבִּי מָנָא אָמַר אַף הַתַּעֲנִית, דִּכְתִיב (תהלים כ, ב): יַעַנְךָ ה' בְּיוֹם צָרָה. לָמָּה, גַּם אֶת זֶה לְעֻמַּת זֶה עָשָׂה הָאֱלֹהִים.
“On a day of good fortune, enjoy, and on a day of misfortune, see: God made this as well as that; consequently, man cannot find out anything about it” (Ecclesiastes 7:14).
“On a day of good fortune, enjoy” – if a good day befalls you, act upon it immediately.110Thank God with a thanksgiving offering or a thanksgiving banquet. “And on a day of misfortune, see” – see how to repent and be spared from the punishment of Gehenna. Rabbi Yudan [said] in the name of Rabbi Elazar: Three matters nullify evil decrees: Prayer, charity [tzedaka], and repentance, and the three of them are in one verse; that is what is written: “If My people upon whom My name is called humble themselves, and pray, and seek My presence, and repent their evil ways, then I will hear from the heavens, and will forgive their sin, and will heal their land” (II Chronicles 7:14). “And pray,” this is prayer; “seek My presence,” this is charity, as it is said: “I with righteousness [betzedek]111The word tzedek, which means righteousness or justice, is from the same root as the word tzedaka, charity. will behold Your presence” (Psalms 17:15); “and repent their evil ways,” this is repentance; “then I will hear from the heavens.” Rabbi Mana said: Fast, as well, as it is written: The Lord will answer you on a day of affliction” (Psalms 20:2).
רַבִּי תַּנְחוּם בַּר חִיָּא פָּתַר קְרָיָיא בָּעֲנִיִּים וּבָעֲשִׁירִים, בְּיוֹם טוֹבָתוֹ שֶׁל חֲבֵרְךָ שְׂמַח עִמּוֹ, וּבְיוֹם רָעָה רְאֵה, רְאֵה הֵיאַךְ לְפַרְנֵס אֶת הָעֲנִיִּים שֶׁתְּקַבֵּל עֲלֵיהֶם שָׂכָר. כָּךְ הָיָה רַבִּי תַּנְחוּם עוֹשֶׂה, אִם הָיָה לָמוּד לִקַּח לִיטְרָא שֶׁל בָּשָׂר הָיָה לוֹקֵחַ שְׁתַּיִם, אֶחָד חֶלְקוֹ וְאֶחָד לַעֲנִיִים, שְׁתַּיִם אַגֻּדּוֹת שֶׁל יָרָק, אַחַת לוֹ וְאַחַת לַעֲנִיִּים. גַּם אֶת זֶה לְעֻמַּת זֶה, אֵלּוּ עֲנִיִּים וַעֲשִׁירִים, כְּדֵי שֶׁיִּזְכּוּ אֵלּוּ בְּאֵלּוּ.
Rabbi Tanḥum bar Ḥiyya interpreted the verse regarding the indigent and the wealthy. On the day of another’s good fortune, rejoice with him. “On a day of misfortune, see,” see how [ you can] support the indigent, such that you will receive reward due to them. This is what Rabbi Tanḥum would do: If he was accustomed to purchase a litra of meat, he would purchase two, one for his portion and one for the indigent; [similarly, he would purchase] two bunches of vegetables, one for him and one for the indigent. “[God made] this as well as that,” these are the wealthy and the indigent, so that each will benefit from the other.112The indigent benefit from charity in this world, and the wealthy in the World to come.
רַבִּי אַחָא פָּתַר קְרָיָיא בַּתּוֹרָה, בְּשִׂמְחָתָהּ תִּשְׂמַח, וּבְיוֹם רָעָה רְאֵה, תִּהְיֶה מִן הָרוֹאִים, שֶׁכָּתוּב בָּהֶם (ישעיה סו, כד): וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים, וְלֹא מִן הַנִּרְאִים, שֶׁכָּתוּב בָּהֶם (ישעיה סו, כד): כִּי תוֹלַעְתָּם לֹא תָמוּת. גַּם אֶת זֶה לְעֻמַּת זֶה, זֶה גֵּיהִנֹּם וְגַן עֵדֶן, כַּמָּה בֵּינֵיהֶם טֶפַח. רַבִּי יוֹחָנָן אָמַר כּוֹתֶל. וְרַבָּנָן אָמְרֵי שְׁתֵּיהֶן שָׁווֹת, כְּדֵי שֶׁיִּהְיוּ מַצִּיצוֹת זוֹ מִזּוֹ. רַבִּי לֵוִי פָּתַר קְרָיָיא, בְּיָמִים טוֹבִים שֶׁנָּתַתִּי לְךָ תְּהֵא שָׂמֵחַ וּמְשַׂמֵּחַ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בַּקָּרְבָּנוֹת, אִם תָּבוֹא שָׁנָה בְּלֹא בַצֹּרֶת נְפַק לְכַרְמָךְ חָמֵי וַחֲדֵי, חֲמֵי אַתְּ לְזֵיתָךְ וַחֲדֵי. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא בָּרָאתִי פְּרַקְלִיט טוֹב לַגְּשָׁמִים כְּיוֹם שְׁמִינִי עֲצֶרֶת, הֲדָא הוּא דִכְתִיב (במדבר כט, לה): בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת.
Rabbi Aḥa interpreted the verse regarding Torah. In its joy, rejoice. “And on a day of misfortune, see” – you will be among the onlookers, in whose regard it is written: “They will emerge and see the carcasses of the people” (Isaiah 66:24), and not among those who are seen, in whose regard it is written: “Their worm will not die” (Isaiah 66:24). “This as well as that,” these are Gehenna and the Garden of Eden. How much separates them? It is one handbreadth. Rabbi Yoḥanan said: A wall. The Rabbis say: They are adjacent, so they can peek at one another.
Rabbi Levi interpreted the verse [as follows]: On the festivals that I gave you, rejoice and bring joy to the Holy One blessed be He with offerings. If a year comes without a drought, go out to your vineyard, look and rejoice, look at your olive trees and rejoice. The Holy One blessed be He said: ‘I did not create as good an advocate for rain as the day of Shemini Atzeret.’ That is what is written: “On the eighth day, an assembly [it shall be for you]” (Numbers 29:35).113It is on your behalf.
אֶת הַכֹּל רָאִיתִי בִּימֵי הֶבְלִי. שָׁאֲלוּ אֶת שְׁמוּאֵל הַקָּטָן מַהוּ דִּכְתִיב: יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ, אָמַר לָהֶם גָּלוּי וְיָדוּעַ לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שֶׁהַצַּדִּיק עָתִיד לָבוֹא לִידֵי מָיֵיט, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁהוּא בְּצִדְקוֹ אֲסַלְּקֶנּוּ, שֶׁנֶּאֱמַר: יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ. וְיֵשׁ רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ, כָּל זְמַן שֶׁאָדָם חַי הַקָּדוֹשׁ בָּרוּךְ הוּא מְצַפֶּה לוֹ לִתְשׁוּבָה, מֵת אָבְדָה תִקְוָתוֹ, שֶׁנֶּאֱמַר (משלי יא, ז): בְּמוֹת אָדָם רָשָׁע תֹּאבַד תִּקְוָה. לְכַת אַחַת לִסְטִין שֶׁהָיְתָה חֲבוּשָׁה בְּבֵית הָאֲסוּרִין, חָתַר אֶחָד מֵהֶם חֲתִירָה אַחַת וּבָרְחוּ כֻּלָּן, נִשְׁתַּיֵּר שָׁם אֶחָד מֵהֶן וְלֹא בָרַח, כֵּיוָן שֶׁבָּא הַשִּׁלְטוֹן, הִתְחִיל לְחָבְטוֹ בְּמַקֵּל, אֲמַר לֵיהּ בִּישׁ גַּדָּא וּטְמִיעַ מַזְלָא, חֲתִירְתָּא קוֹמָךְ לָא הֲוֵית עָרֵיק. כָּךְ לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לָרְשָׁעִים, הַתְּשׁוּבָה לִפְנֵיכֶם וְלֹא שַׁבְתֶּם, אֶלָּא (איוב יא, כ): וְעֵינֵי רְשָׁעִים תִּכְלֶינָה. וּמִפְּנֵי שְׁלשָׁה דְבָרִים אָמַר רַבִּי יֹאשִׁיָּה הַקָּדוֹשׁ בָּרוּךְ הוּא מַאֲרִיךְ פָּנִים עִם הָרְשָׁעִים בָּעוֹלָם הַזֶּה שֶׁמָּא יַעֲשׂוּ תְּשׁוּבָה, אוֹ יַעֲשׂוּ מִצְווֹת שֶׁיְשַׁלֵּם לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא שְׂכָרָן בָּעוֹלָם הַזֶּה, אוֹ שֶׁמָּא יֵצְאוּ מֵהֶן בָּנִים צַדִּיקִים, שֶׁכֵּן מָצִינוּ הֶאֱרִיךְ פָּנִים לְאָחָז, וְיָצָא מִמֶּנּוּ חִזְקִיָּה. עִם אָמוֹן, יָצָא מִמֶּנּוּ יֹאשִׁיָּהוּ. שִׁמְעִי, יָצָא מִמֶּנּוּ מָרְדְּכָי.
“I have seen everything in the days of my vanity; there is a righteous person who perishes in his righteousness, and there is a wicked person who endures in his wickedness” (Ecclesiastes 7:15).
“I have seen everything in the days of my vanity.” They asked Shmuel HaKatan, what is the meaning of what is written: “There is a righteous person who perishes in his righteousness”? He said to them: ‘It is revealed and known before the One Who spoke and the world came into being that this righteous person is destined to be corrupted. The Holy One blessed be He says: I will remove him [from the world] while he is still in his state of righteousness, as it is stated: “There is a righteous person who perishes in his righteousness.”’
“And there is a wicked person who endures in his wickedness.” As long as a person is alive, the Holy One blessed be He anticipates his repentance; once he dies the hope for his [repentance] is lost, as it is stated: “When a wicked person dies, hope is lost” (Proverbs 11:7). [This is analogous] to a group of robbers who were incarcerated in prison. One of them dug a tunnel and they all fled. One of them remained there and did not flee. When the jailer came, he began striking him with a stick. He said to him: ‘Luckless and unfortunate one, you had a tunnel before you and you did not flee?’ So too, in the future, the Holy One blessed be He will say to the wicked: ‘You had [the opportunity for] repentance before you, and you did not repent?’ Consequently, “the eyes of the wicked will fail” (Job 11:20).
Due to three matters, Rabbi Yoshiya said that the Holy One blessed be He is patient with the wicked in this world: Perhaps they will repent, or perform mitzvot for which the Holy One blessed be He will reward them in this world, or perhaps righteous children will emerge from them. We see that He was patient with Aḥaz, and Hezekiah emerged from him; with Amon, [and] Josiah emerged from him; [with] Shimi, [and] Mordekhai emerged from him.
אַל תְּהִי צַדִּיק הַרְבֵּה וְאַל תִּתְחַכֵּם יוֹתֵר, אַל תְּהִי צַדִּיק הַרְבֵּה יוֹתֵר מִבּוֹרַאֲךָ, מְדַבֵּר בְּשָׁאוּל, דִּכְתִיב (שמואל א טו, ה): וַיָּבֹא שָׁאוּל עַד עִיר עֲמָלֵק וגו', רַבִּי הוּנָא וְרַבִּי בְּנָיָה אוֹמֵר הִתְחִיל מִדַּיֵּן הוּא כְּנֶגֶד בּוֹרְאוֹ, וְאָמַר כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: לֵךְ וְהִכִּיתָ אֶת עֲמָלֵק, אִם אֲנָשִׁים חָטְאוּ הַנָּשִׁים מֶה חָטְאוּ, וְהַטַּף מֶה חָטְאוּ, וְהַבָּקָר וְשׁוֹר וַחֲמוֹר מֶה חָטְאוּ. יָצָאת בַּת קוֹל וְאָמְרָה: אַל תְּהִי צַדִּיק הַרְבֵּה, יוֹתֵר מִבּוֹרַאֲךָ. וְרַבָּנָן אָמְרֵי הִתְחִיל מִדַּיֵּן כְּנֶגֶד עֶגְלָה עֲרוּפָה, וְאוֹמֵר, אָמַר הַכָּתוּב (דברים כא, ד): וְעָרְפוּ שָׁם אֶת הָעֶגְלָה בַּנָּחַל, הוּא הוֹרֵג וְהִיא נֶעֱרֶפֶת, אִם אָדָם חָטָא בְּהֵמָה מֶה חָטְאָה, יָצְאָה בַּת קוֹל וְאָמְרָה: אַל תְּהִי צַדִּיק הַרְבֵּה. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אוֹמֵר, כָּל מִי שֶׁנַּעֲשָׂה רַחְמָן בֵּמְקוֹם אַכְזָרִי, סוֹף שֶׁנַּעֲשָׂה אַכְזָרִי בִּמְקוֹם רַחֲמָן, וּמִנַּיִן שֶׁנַּעֲשָׂה אַכְזָרִי בִּמְקוֹם רַחְמָן, שֶׁנֶּאֱמַר (שמואל א כב, יט): וְאֶת נֹב עִיר הַכֹּהֲנִים הִכָּה לְפִי חֶרֶב, וְלֹא תְהֵא נֹב כְּזַרְעוֹ שֶׁל עֲמָלֵק. וְרַבָּנָן אָמְרִין כָּל מִי שֶׁנַּעֲשָׂה רַחְמָן בִּמְקוֹם אַכְזָרִי סוֹף שֶׁמִּדַּת הַדִּין פּוֹגַעַת בּוֹ, שֶׁנֶּאֱמַר (שמואל א לא, ו): וַיָּמָת שָׁאוּל וּשְׁלשֶׁת בָּנָיו.
“Do not be overly righteous, and do not be exceedingly wise; why should you be be destroyed?” (Ecclesiastes 7:16)
“Do not be overly righteous, and do not be exceedingly wise.” “Do not be overly righteous” – more [righteous] than your Creator; this is a reference to Saul, as it is written: “Saul came to the city of Amalek [and lay in wait [vayarev] in the valley]” (I Samuel 15:5). Rabbi Huna and Rabbi Benaya say: He began deliberating against his Creator.114The word vayarev, generally translated as lay in wait, can also mean to argue or deliberate. He said: So said the Holy One blessed be He: “Go and smite Amalek…[put to death both men and women, infant and suckling babes, ox and sheep, camel and donkey” (I Samuel 15:3); if the men sinned, what sin did the women commit? What sin did the children commit? What sin did the cattle, the ox, and the donkey commit? A Divine Voice emerged and said: “Do not be overly righteous;” [do not be] more [righteous] than your Creator.
The Rabbis say: He began to deliberate regarding the beheaded calf and say: The verse said: “They shall behead the calf there in the valley” (Deuteronomy 21:4); he kills and it is beheaded?115The ritual of the beheaded calf is performed when a person is found dead between two cities and the killer is unknown. The elders of the nearest city perform this ritual, in which a calf is beheaded. Saul was uncomfortable with this ritual, arguing that a calf should not be killed because one person killed another. If a person sinned, what sin did the animal commit? A Divine Voice emerged and said: “Do not be overly righteous.”
Rabbi Shimon ben Lakish says: Anyone who becomes compassionate when he should be cruel will ultimately become cruel when he should be compassionate, as it is stated: “And Nov, the city of priests, he smote by sword” (I Samuel 22:19).116This was carried out at Saul’s command. Should Nov not be like descendants of Amalek? The Rabbis say: Anyone who becomes compassionate when he should be cruel, ultimately, the attribute of justice will harm him, as it is stated: “Saul and his three sons died” (I Samuel 31:6).
אַל תִּרְשַׁע הַרְבֵּה, אָמַר רַבִּי בֶּרֶכְיָה וְצִיבְחַר שָׁרֵי, אֶלָּא דְּלָא תֵימַר מִן דַּהֲדָה בְּחֵמָה כֹּלָּה בְּחֵמָה.
“Do not be overly wicked and do not be foolish; why should you die before your time?” (Ecclesiastes 7:17)
“Do not be overly wicked.” Rabbi Berekhya said: But a little bit is permitted? Rather, do not say: Because this is with rage, everything is with rage.117If God is already angry at him, it does not matter if he continues to sin.
טוֹב אֲשֶׁר תֶּאֱחֹז בָּזֶה, זֶה מִקְרָא. וְגַם מִזֶּה אַל תַּנַּח אֶת יָדֶךָ, זֶה מִשְׁנָה. כִּי יְרֵא אֱלֹהִים יֵצֵא אֶת כֻּלָּם, כְּגוֹן רַבִּי אַבָּהוּ דְּקֵיסָרִין.
“It is good that you grasp this, and from that, too, do not withdraw your hand, for one who fears God will fulfill them all” (Ecclesiastes 7:18).
“It is good that you grasp this,” this is Bible, “and from that, too, do not withdraw your hand,” this is Mishna; “for one who fears God will fulfill them all,” like Rabbi Abbahu of Caesarea.
הַחָכְמָה תָּעֹז לֶחָכָם, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (איוב ט, ד): חֲכַם לֵבָב וְאַמִּיץ כֹּחַ. מֵעֲשָׂרָה שַׁלִּיטִים אֲשֶׁר הָיוּ בָּעִיר, מֵעֲשָׂרָה מַאֲמָרוֹת שֶׁנִּבְרָא בָּהֶן הָעוֹלָם. דָּבָר אַחֵר, הַחָכְמָה תָּעֹז לֶחָכָם, זֶה אָדָם הָרִאשׁוֹן, דִּכְתִיב (יחזקאל כח, יב): אַתָּה חוֹתֵם תָּכְנִית. מֵעֲשָׂרָה שַׁלִּיטִים אֲשֶׁר הָיוּ בָּעִיר, אֵלּוּ עֲשָׂרָה דְבָרִים שֶׁמְשַׁמְּשִׁין אֶת הַנֶּפֶשׁ, וְאֵלּוּ הֵן: הַוֵּשֶׁט לַמָּזוֹן, קָנֶה לַקּוֹל, כָּבֵד לַחֵמָה, מָרָה לַקִּנְאָה, הָרֵאָה מְשַׁשְׁתֵּן, הֶמְסֵס לִטְחֹן, טְחוֹל לִשְׂחֹק, כְּלָיוֹת יוֹעֲצוֹת, לֵב מֵבִין, לָשׁוֹן גּוֹמֵר.
“Wisdom will bolster the wise more than ten rulers who are in a city” (Ecclesiastes 7:19).
“Wisdom will bolster the wise” – this is the Holy One blessed be He, as it is stated: “Wise of heart, mighty of strength” (Job 9:4); “more than ten rulers who are in a city” – than the ten statements with which the world was created.118People will be quicker to recognize God through Torah than by appreciating the miracle of His creation of the world (Maharzu).
Another matter, “wisdom will bolster the wise” – this is Adam the first man, as it is written: “You are the culmination of perfection, [full of wisdom]” (Ezekiel 28:12); “more than ten rulers who are in a city” – these are the ten organs that serve the soul: esophagus for food, trachea for voice, liver for wrath, gall bladder for envy, the lung drains,119It drains harmful fluids. stomach to grind, spleen to crush, kidneys advise, heart understands, tongue concludes.120The tongue expresses a person’s thoughts. The midrash is saying that wisdom is better than one’s bodily functions and emotions.
דָּבָר אַחֵר, הַחָכְמָה תָּעֹז לֶחָכָם, זֶה נֹחַ. מֵעֲשָׂרָה שַׁלִּיטִים אֲשֶׁר הָיוּ בָּעִיר, מֵעֲשָׂרָה דוֹרוֹת שֶׁמֵּאָדָם וְעַד נֹחַ, שֶׁמִּכֻּלָּן לֹא נִדְבַּר אֶלָּא עִמּוֹ. דָּבָר אַחֵר, הַחָכְמָה תָּעֹז לֶחָכָם, זֶה אַבְרָהָם. מֵעֲשָׂרָה שַׁלִּיטִים, מֵעֲשָׂרָה דוֹרוֹת, מִנֹּחַ וְעַד אַבְרָהָם לֹא בָחַר הַקָּדוֹשׁ בָּרוּךְ הוּא מִכֻּלָּן וְלֹא כָרַת עִמָּהֶם בְּרִית אֶלָּא עִמּוֹ, שֶׁנֶּאֱמַר (בראשית טו, יח): בַּיּוֹם הַהוּא כָּרַת ה' אֶת אַבְרָם בְּרִית. דָּבָר אַחֵר, הַחָכְמָה תָּעֹז לֶחָכָם, זֶה יַעֲקֹב. מֵעֲשָׂרָה שַׁלִּיטִים, מֵעֲשֶׂרֶת שְׁבָטִים שֶׁיָּרְדוּ לְמִצְרַיִם וְעָלוּ, וְלֹא יָדְעוּ שֶׁיּוֹסֵף קַיָּם, וְיַעֲקֹב הָיָה יוֹדֵעַ, שֶׁנֶּאֱמַר (בראשית מב, א): וַיַּרְא יַעֲקֹב כִּי יֶשׁ שֶׁבֶר בְּמִצְרָיִם, הָיָה יוֹדֵעַ שִׁבְרוֹ בְּמִצְרַיִם.
Another matter, “wisdom will bolster the wise” – this is Noah; “more than ten rulers who are in a city” – more than the ten generations from Adam until Noah, as from all of them, He spoke only with him [Noah]. Alternatively, “wisdom will bolster the wise” – this is Abraham; “more than ten rulers” – more than the ten generations from Noah until Abraham, as the Holy One blessed be He chose from all of them and made a covenant only with him [Abraham], as it is stated: “On that day the Lord made a covenant with Abram” (Genesis 15:18). Alternatively, “wisdom will bolster the wise” – this is Jacob; “more than ten rulers” – [Jacob had] more [wisdom] than the ten tribes that descended to Egypt and ascended [back to Canaan], and they did not know that Joseph was alive, but Jacob knew, as it is stated: “Jacob saw that there were provisions [shever] in Egypt” (Genesis 42:1), he knew that his hope [shivro] was in Egypt.
דָּבָר אַחֵר, הַחָכְמָה תָּעֹז לֶחָכָם, זֶה משֶׁה. מֵעֲשָׂרָה שַׁלִּיטִים, מֵעֲשָׂרָה דְבָרִים שֶׁמְשַׁמְּשִׁין אֶת הַגּוּף, שֶׁכְּבָשָׁן משֶׁה, וְאֵלּוּ הֵן: מִן פּוּמָא לְוֵושְׁטָא, וּמִן וֵושְׁטָא לְהֶמְסֵיסָא, וּמֵהֶמְסֵיסָא לְקֵיבְתָּא, וּמִקֵּיבְתָּא לְאִיסְטוּמְכָא, וּמֵאִיסְטוּמְכָא לִכְרוּכָא קְטִינָא, וּמֵכְרוּכָא קְטִינָא לְבֵית כַּסָּא, וּמִבֵּית כַּסָּא לִבְנָת מֵעֲיָא, וּמִבְּנָת מֵעַיָא לִכְרוּכָא עָבְיָא, וּמֵכְרוּכָא עָבְיָא לְסַנֵּי דִיבָא, וּמִסַּנֵּי דִיבָא לְפַטְרוֹכָא, וּמִפַטְרוֹכָא לְעִיזְקְתָא, וּמֵעִזְקְתָא לְבָרָא. וּמִכֻּלָּן לֹא נִצְרַךְ משֶׁה לֹא לְהַכְנִיס וְלֹא לְהוֹצִיא, שֶׁנֶּאֱמַר (שמות לד, כח): וַיְהִי שָׁם עִם ה' אַרְבָּעִים יוֹם וגו' לֶחֶם לֹא אָכַל וּמַיִם לֹא שָׁתָה. דָּבָר אַחֵר, הַחָכְמָה תָּעֹז לֶחָכָם, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (דברים ד, ו): רַק עַם חָכָם וְנָבוֹן. מֵעֲשָׂרָה שַׁלִּיטִים, שֶׁמְשַׁמְּשִׁין אֶת הַנֶּפֶשׁ, וְאֵלּוּ הֵן: הַוֵּשֶׁט לַמָּזוֹן, קָנֶה לַקּוֹל, כָּבֵד לַחֵמָה, מָרָה לַקִּנְאָה, הָרֵאָה מְשַׁשְׁתֵּן, הֶמְסֵס לִטְחֹן, טְחוֹל לִשְׂחֹק, כְּלָיוֹת יוֹעֲצוֹת, לֵב מֵבִין, לָשׁוֹן גּוֹמֵר.
Another matter, “wisdom will bolster the wise” – this is Moses; “more than ten rulers” – more than the ten organs that serve the body, [and] which Moses subdued: [Food is generally brought] from the mouth to the esophagus, from the esophagus to the maw, from the maw to the stomach, from the stomach to the lower stomach, from the lower stomach to the duodenum, from the duodenum to the jejunum, from the jejunum to the ileum, from the ileum to the large intestine, from the large intestine to the colon, from the colon to the rectum, from the rectum to the anus, and from the anus outside. Moses did not need any of them, not to ingest and not to egest, as it is stated: “He was there with the Lord forty days…bread he did not eat and water he did not drink” (Exodus 34:28).
דָּבָר אַחֵר, הַחָכְמָה תָּעֹז לֶחָכָם, זֶה דָּוִד. מֵעֲשָׂרָה שַׁלִּיטִים, מֵעֲשָׂרָה זְקֵנִים שֶׁאָמְרוּ בְּסֵפֶר תְּהִלִּים, וְאֵלּוּ הֵן: אָדָם הָרִאשׁוֹן, וְאַבְרָהָם, וּמשֶׁה, וְדָוִד, וּשְׁלֹמֹה. עַל אִילֵּין חֲמִשָּׁה לָא אִיתְפַּלְּגִין, אִילֵּין חֲמִשָּׁה אָחֳרָנְיָיתָא מָאן אִינּוּן, רַב וְרַבִּי יוֹחָנָן, רַב אָמַר: אָסָף, הֵימָן, וִידוּתוּן, וּשְׁלשָׁה בְּנֵי קֹרַח אֶחָד, וְעֶזְרָא. וְרַבִּי יוֹחָנָן אָמַר הוּא אָסָף דְּהָכָא הוּא אָסָף דְּתַמָּן, אֶלָּא עַל יְדֵי שֶׁהָיָה בֶּן תּוֹרָה זָכָה לוֹמַר שִׁירָה עִם אָחִיו, וְזָכָה לוֹמַר שִׁירָה בִּפְנֵי עַצְמוֹ. עַל דַּעַת רַב, אָסָף אַחֵר הוּא, שֶׁנֶּאֱמַר (דברי הימים א כה, ב): עַל יַד אָסָף הַנִּבָּא עַל יְדֵי הַמֶּלֶךְ, רַב וְרַבִּי יוֹחָנָן רַב אָמַר לִידוּתוּן מַמָּשׁ, רַבִּי יוֹחָנָן אָמַר לִידוּתוּן הַנִּבָּא עַל הַדָּתִין וְעַל הַדִּינִין שֶׁעָבְרוּ עָלָיו וְעַל יִשְׂרָאֵל. רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא אַף עַל פִּי שֶׁעֲשָׂרָה בְּנֵי אָדָם אָמְרוּ סֵפֶר תְּהִלִּים, מִכֻּלְּהוֹן לֹא נֶאֱמַר עַל שְׁמוֹתָם אֶלָּא עַל יְדֵי דָּוִד מֶלֶךְ יִשְׂרָאֵל. מָשְׁלוּ מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לַחֲבוּרָה שֶׁל אֲנָשִׁים הַמְבַקֶּשֶׁת לוֹמַר הִימְנוֹן לַמֶּלֶךְ, אָמַר לָהֶם הַמֶּלֶךְ כֻּלְכֶם נְעִימִים, כֻּלְכֶם חֲסִידִים, כֻּלְכֶם מְשֻׁבָּחִין לוֹמַר הִימְנוֹן לְפָנַי, אֶלָּא אִישׁ פְּלוֹנִי יֹאמַר עַל יְדֵי כֻּלְּכֶם, לָמָּה, שֶׁקּוֹלוֹ עָרֵב. כָּךְ בְּשָׁעָה שֶׁבִּקְּשׁוּ עֲשָׂרָה צַדִּיקִים לוֹמַר סֵפֶר תְּהִלִּים, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כֻּלְכֶם נְעִימִים וַחֲסִידִים וּמְשֻׁבָּחִין לוֹמַר הִימְנוֹן לְפָנַי, אֶלָּא דָּוִד יֹאמַר עַל יְדֵי כֻּלְכֶם, לָמָּה, שֶׁקּוֹלוֹ עָרֵב, הֲדָא הוּא דִכְתִיב (שמואל ב כג, א): וּנְעִים זְמִרוֹת יִשְׂרָאֵל.
Another matter, “wisdom will bolster the wise” – this is Israel, as it is stated: “It is a particularly wise and understanding people” (Deuteronomy 4:6); “more than ten rulers” – more than the ten matters that serve the soul: Esophagus for food, trachea for voice, liver for wrath, gall bladder for envy, the lung drains, stomach to grind, spleen to crush, kidneys advise, heart understands, tongue concludes.
Another matter, “wisdom will bolster the wise” – this is David; “more than ten rulers” – more than the ten elders who spoke in the book of Psalms, and they are: Adam the first man, Abraham, Moses, David, and Solomon. Regarding these five there is no dispute; who are the other five? Rav and Rabbi Yoḥanan, Rav said: Asaf, Heman, Yedutun, the three sons of Koraḥ, who are [considered] one, and Ezra. Rabbi Yoḥanan said: Asaf here is Asaf there,121Aviasaf, one of the sons of Koraḥ. but, because he was a learned man, he was privileged to recite songs with his brother and he was privileged to recite songs on his own. According to Rav, it was a different Asaf, as it is stated: “Under the hand of Asaf, who prophesied according to the direction of the king” (I Chronicles 25:2).
Rav and Rabbi Yoḥanan, Rav said: Literally “for Yedutun” (Psalms 39:1).122When the verse states: “For the leader, for Yedutun, a psalm of David” (Psalms 39:1), it actually means that it was authored by Yedutun. Rabbi Yoḥanan said: “For Yedutun” [means that the psalmist] prophesied regarding the edicts [datin] and the punishments that befell him and Israel. Rabbi Huna [said] in the name of Rabbi Aḥa: Even though ten people spoke in the book of Psalms, it is not attributed to them, but to David king of Israel. They stated a parable, to what is the matter analogous? To a group of people who seek to recite a hymn to the king. The king said to them: ‘You are all fine, you are all pious, you are all worthy of reciting a hymn before me; but so-and-so will recite it on behalf of all of you. Why? Because his voice is sweet.’ So too, when the ten righteous men sought to recite the book of Psalms, the Holy One blessed be He said to them: ‘You are all fine, pious, and worthy to recite a hymn before Me, but David will recite it on behalf of all of you. Why? Because his voice is sweet.’ That is what is written: “The sweet singer of Israel” (II Samuel 23:1).
כִּי אָדָם אֵין צַדִּיק בָּאָרֶץ אֲשֶׁר יַעֲשֶׂה טוֹב וְלֹא יֶחֱטָא, אָמַר רַבִּי יוּדָן וְכִי יֵשׁ אָדָם צַדִּיק וְחוֹטֵא, אֶלָּא אֵלּוּ גַּבָּאֵי צְדָקָה וּמְחַלְּקֵי צְדָקָה, שֶׁרָאוּי שֶׁלֹא כָּרָאוּי, וְשֶׁא כָּרָאוּי נוֹתְנִין כָּרָאוּי, וְלֹא יֶחֱטָא, הֵיאַךְ כְּמָה דְאַתְּ אָמַר (שופטים כ, טז): קֹלֵע בָּאֶבֶן אֶל הַשַֹּׂעֲרָה וְלֹא יַחֲטִא.
“For there is not a righteous man upon the earth, who does good, and does not sin” (Ecclesiastes 7:20).
“For there is not a righteous man upon the earth who does good, and does not sin.” Rabbi Yudan said: Is there a righteous man who sins? These are the charity collectors and the charity distributors; [they give to [those who are deserving what should be given to] the undeserving, and they give to the undeserving [what should be given to] the deserving. “And does not sin [yeḥta],” just as you say: “Each one could sling stones at a hair, and not miss [yaḥti]” (Judges 20:16).123The term “sin” here should not be interpreted to mean a spiritual failing, as there is no way to always determine who is most deserving. It is used in the sense of one who aims at a target and misses. Therefore, one should not refrain from charity due to the concern that one may distribute it to those who are not most deserving.
כָּל זֹה נִסִּיתִי בַחָכְמָה, כְּתִיב (מלכים א ה, ט): וַיִּתֵּן אֱלֹהִים חָכְמָה לִשְׁלֹמֹה, רַבָּנָן וְרַבִּי לֵוִי, רַבָּנָן אָמְרֵי כַּחוֹל, מַהוּ כַּחוֹל, נִתַּן לוֹ חָכְמָה כְּנֶגֶד כָּל יִשְׂרָאֵל. וְרַבִּי לֵוִי אָמַר מָה הַחוֹל הַזֶּה גָּדֵר לַיָּם, כָּךְ הָיְתָה חָכְמָה גָּדֵר לִשְׁלֹמֹה, מַתְלָא אָמַר דַּעַת חָסַרְתָּ מַה קָּנִיתָ, דַּעַת קָנִיתָ מֶה חָסַרְתָּ. כְּתִיב (מלכים א ה, ט): וַתֵּרֶב חָכְמַת שְׁלֹמֹה מֵחָכְמַת כָּל בְּנֵי קֶדֶם וּמִכֹּל חָכְמַת מִצְרָיִם, וּמָה הָיְתָה חָכְמָתָן שֶׁל בְּנֵי קֶדֶם, שֶׁהָיוּ יוֹדְעִין בַּמַּזָּל, וְקוֹסְמִין בָּעוֹפוֹת, וּבְקִיאִין בַּטְּיָיר. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בִּשְׁלשָׁה דְבָרִים אֲנִי מְשַׁבֵּחַ אֶת בְּנֵי הַמִּזְרָח, שֶׁאֵין נוֹשְׁקִין בַּפֶּה אֶלָּא בַּיָּד, וְאֵין נוֹשְׁכִין בַּפֶּה אֶלָּא חוֹתְכִים בַּסַּכִּין, וְאֵין נוֹטְלִין עֵצָה אֶלָּא בְּמָקוֹם מְרֻוָּח, שֶׁאֵין יוֹעֲצִין אֶלָּא בַּשָֹּׂדֶה. מָה הָיְתָה חָכְמָתָן שֶׁל מִצְרַיִם, אַתְּ מוֹצֵא בְּשָׁעָה שֶׁבִּקֵּשׁ שְׁלֹמֹה לִבְנוֹת בֵּית הַמִּקְדָּשׁ שָׁלַח אֵצֶל פַּרְעֹה נְכֹה וְאָמַר שְׁלַח לִי אֻמָּנִים בִּשְׂכָרָן, שֶׁאֲנִי רוֹצֶה לִבְנוֹת בֵּית הַמִּקְדָּשׁ. מֶה עָשָׂה כָּנַס כָּל אִסְטְרוֹלוֹגִין שֶׁלּוֹ, וְצָפוּ וְרָאוּ בְּנֵי אָדָם שֶׁהֵן עֲתִידִין לָמוּת בְּאוֹתָהּ שָׁנָה וּשְׁלָחָן לוֹ, וְכֵיוָן שֶׁבָּאוּ אֵצֶל שְׁלֹמֹה צָפָה בְּרוּחַ הַקֹּדֶשׁ שֶׁהֵם עֲתִידִין לָמוּת בְּאוֹתָהּ שָׁנָה, וְנָתַן לָהֶם תַּכְרִיכִין וּשְׁלָחָן לוֹ, וְאָמַר לוֹ, אִם לֹא הָיָה לְךָ תַּכְרִיכִין לְצֹרֶךְ מֵתֶיךָ אֵלּוּ, הֲרֵי הֵם וְתַכְרִיכֵיהוֹן קוּם קְבֹר אוֹתָם. (מלכים א ה, יא): וַיֶּחְכַּם מִכָּל הָאָדָם, מֵאָדָם הָרִאשׁוֹן, וּמֶה הָיְתָה חָכְמָתוֹ שֶׁל אָדָם הָרִאשׁוֹן, אַתְּ מוֹצֵא כְּשֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרֹאת אֶת אָדָם הָרִאשׁוֹן נִמְלַךְ בְּמַלְאֲכֵי הַשָּׁרֵת וְאָמַר לָהֶם, נַעֲשֶׂה אָדָם, אָמְרוּ לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם (תהלים ח, ה): מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ. אָמַר לָהֶם, אָדָם שֶׁאֲנִי רוֹצֶה לִבְרֹאתוֹ חָכְמָתוֹ מְרֻבָּה מִשֶּׁלָּכֶם, מֶה עָשָׂה כָּנַס כָּל בְּהֵמָה חַיָה וָעוֹף וְהֶעֱמִידָן לִפְנֵיהֶם, וְאָמַר לָהֶם קִרְאוּ לָהֶם שֵׁמוֹת, עָמְדוּ וְלֹא יָדְעוּ. הָלַךְ אֵצֶל אָדָם אָמַר לוֹ מַה שְּׁמוֹתָן שֶׁל אֵלּוּ, אָמַר רִבּוֹן הָעוֹלָמִים לָזֶה נָאֶה לִקְרוֹתוֹ שׁוֹר, וְלָזֶה אֲרִי, וְלָזֶה סוּס, וְלָזֶה גָּמָל, וְלָזֶה נֶשֶׁר, וְכֵן לְכֻלָּן. וְאָמַר לוֹ אַתָּה מַה שִּׁמְךָ, אָמַר לְפָנָיו, אָדָם, מִפְּנֵי שֶׁנִּבְרֵאתִי מִן הָאֲדָמָה. וַאֲנִי מַה שְּׁמִי, אָמַר לְפָנָיו, אֲדֹנָי, מִפְּנֵי מַה שֶּׁאַתָּה אָדוֹן עַל בְּרִיּוֹתֶיךָ, הֲדָא הוּא דִכְתִיב (ישעיה מב, ח): אֲנִי ה' הוּא שְׁמִי, הוּא שְׁמִי שֶׁקָּרָא לִי אָדָם הָרִאשׁוֹן, הוּא שְׁמִי שֶׁהִתְנֵיתִי בֵּינִי לְבֵין עַצְמִי, הוּא שְׁמִי שֶׁהִתְנֵיתִי בֵּינִי לְבֵין בְּרִיּוֹתַי וּבֵין מַלְאֲכֵי הַשָּׁרֵת. מֵאֵיתָן הָאֶזְרָחִי, זֶה אַבְרָהָם, דִּכְתִיב (תהלים פט, ל): מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי. וְהֵימָן, זֶה משֶׁה, שֶׁנֶּאֱמַר (במדבר יב, ז): בְּכָל בֵּיתִי נֶאֱמָן הוּא. וְכַלְכֹּל, זֶה יוֹסֵף, דִּכְתִיב (בראשית מז, יב): וַיְכַלְכֵּל יוֹסֵף, אָמְרוּ מִצְרַיִם כְּלוּם עֶבֶד זֶה מֶלֶךְ עָלֵינוּ אֶלָּא בְּחָכְמָתוֹ, נָטְלוּ שִׁבְעִים פִּיתְקִין וְהָיוּ מַשְׁלִיכִין לְפָנָיו וְהָיָה קוֹרֵא כָּל אֶחָד וְאֶחָד בִּלְשׁוֹנוֹ, וְלֹא עוֹד אֶלָּא שֶׁהָיָה מְדַבֵּר בִּלְשׁוֹן הַקֹּדֶשׁ, שֶׁלֹא הָיוּ יוֹדְעִין וּמַכִּירִין בּוֹ וְאֵינָן יְכוֹלִין לִשְׁמֹעַ בּוֹ, וְכֵן הוּא אוֹמֵר (תהלים פא, ו): עֵדוּת בִּיהוֹסֵף שָׂמוֹ. וְדַרְדַּע, זֶה דּוֹר הַמִּדְבָּר, שֶׁכֻּלּוֹ דֵּעָה. בְּנֵי מָחוֹל, אֵלּוּ יִשְׂרָאֵל, שֶׁמָּחַל לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מַעֲשֵׂה הָעֵגֶל.
“All this I attempted with wisdom; I said: I will become wise, but it is far from me” (Ecclesiastes 7:23).
“All this I attempted with wisdom.” It is written: “God granted wisdom to Solomon, [great discernment, and breadth of understanding like the sand on the seashore]” (I Kings 5:9). The Rabbis and Rabbi Levi, the Rabbis say: “Like the sand” – what is “like the sand”? He was granted wisdom corresponding to all of Israel.124Israel is compared to the sand on the seashore; see Genesis 22:17. Rabbi Levi said: Just as this sand is a boundary for the sea, so, too, wisdom was a boundary for Solomon.125It prevented him from sinning. The parable says: If you lack knowledge, what have you acquired? If you have acquired wisdom, what are you lacking?
It is written: “Solomon's wisdom surpassed the wisdom of all the people of the East and all the wisdom of Egypt” (I Kings 5:10). What was the wisdom of the people of the East? They were well-versed in astronomy, performed sorcery with birds, and were expert in augury. Rabban Shimon ben Gamliel said: Regarding three matters I praise the people of the East: They do not kiss on the mouth, but rather on the hand; they do not bite [pieces of food from a larger piece] with their mouth but cut with a knife; and they seek counsel only in a spacious area, as they consult only in the field.126This is to ensure that there are no eavesdroppers.
What was the wisdom of the Egyptians? You find that when Solomon sought to build the Temple, he sent to Pharaoh Nekho and said: ‘Send me craftsmen [and I will pay] their wage, as I seek to build the Temple.’ What did he [Pharaoh] do? He assembled all his astrologers, and they envisioned people who were destined to die during that year and he sent them to him. When they came to Solomon, he envisioned with the divine spirit that they were destined to die during that year. He gave them shrouds and sent them [back] to [Pharaoh Nekho], and said to him: ‘If you did not have shrouds for the needs of your dead, here they are with their shrouds; arise and bury them.’
“He was wiser than any man [ha’adam]” (I Kings 5:11) – than Adam the first man. What was the wisdom of Adam the first man? You find that when the Holy One blessed be He sought to create Adam the first man, He consulted with the ministering angels, and He said to them: “Let us make man” (Genesis 1:26). They said to him: ‘Master of the universe, “what is man that You remember him?”’ (Psalms 8:5). He said to them: ‘The man I seek to create, his wisdom is greater than yours.’ What did He do? He gathered all the animals, beasts, and birds, and stood them before them [the angels], and said to them: ‘Give them names.’ They remained [silent] and did not know [what to say]. He went to Adam and said to him: ‘What [should] the names of these [creatures be]?’ [Adam] said: ‘Master of the universe, it is fitting to call this one ox, this one lion, this one horse, this one camel, this one eagle,’ and so forth for all of them. [God] said to him: ‘What is your name?’ He said before Him: ‘Adam, because I was created from the ground [adama].’ [God said:] ‘And I, what is My name?’ He said before Him: ‘You are my Lord [adonai], because You are the Lord [adon] over all Your creations’ – that is what is written: “I am the Lord, it is My name” (Isaiah 42:8), it is My name that I was called by Adam the first man. It is My name that I stipulated between Me and Myself. It is My name that I stipulated between Myself and My creations and My ministering angels.
“[For he was wiser than all men: than Eitan the Ezrahite, and Heman, and Kalkol, and Darda, the sons of Maḥol]” (I Kings 5:11). “Than Eitan the Ezrahite,” this is Abraham, as it is written: “A contemplation of Eitan the Ezrahite” (Psalms 89:1).127Rabbinic tradition identifies Eitan the Ezrahite of Psalms as Abraham; see Bava Batra 15a. “And Heman,” this is Moses, as it is stated: “In all My house he is trusted [ne’eman]” (Numbers 12:7). “And Kalkol,” this is Joseph, as it is written: “Joseph provided [vaykhalkel]” (Genesis 47:12). The Egyptians said: ‘Is this slave not king over us due only to his wisdom?’ They took seventy notes128Each note was written in a different language. and cast them before him and he would read each of them in its language. Moreover, he would speak in the sacred tongue, which they did not know, with which they were not familiar, and which they could not understand. So, it says: “He established it as a precept for Joseph [when he went out over Egypt; I learned a language I had not known]” (Psalms 81:6). “And Darda,” (I Kings 5:11), this is the generation [dor] of the wilderness, which was entirely knowledge [de’a]. “Sons of Maḥol,” (I Kings 5:11), these are the Israelites, whom the Holy One blessed be He forgave [maḥal] for the sin of the [Golden] Calf.
וַיְדַבֵּר שְׁלשֶׁת אֲלָפִים מָשָׁל (מלכים א ה, יב), אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי חָזַרְנוּ עַל כָּל הַמִּקְרָא וְלֹא מָצִינוּ שֶׁנִּתְנַבֵּא שְׁלֹמֹה אֶלָּא קָרוֹב לִשְׁמוֹנֶה מֵאוֹת פְּסוּקִים, וְאַתְּ אֲמַרְתְּ שְׁלשֶׁת אֲלָפִים, אֶלָּא מְלַמֵּד שֶׁכָּל פָּסוּק וּפָסוּק שֶׁנִּתְנַבֵּא שְׁלֹמֹה יֵשׁ בּוֹ שְׁנַיִם וּשְׁלשָׁה טְעָמִים. וְרַבָּנָן אָמְרֵי עַל כָּל פָּסוּק וּפָסוּק שְׁלשֶׁת אֲלָפִים מָשָׁל, וְאֶלֶף וַחֲמִשָּׁה טְעָמִים עַל כָּל מָשָׁל וּמָשָׁל, דִּכְתִיב (מלכים א ה, יב): וַיְהִי שִׁירוֹ, שִׁיּוּרוֹ שֶׁל מָשָׁל חֲמִשָּׁה וָאָלֶף.
“He spoke three thousand proverbs” (I Kings 5:12). Rabbi Shmuel bar Naḥmani said: We reviewed the Bible in its entirety, and we found that Solomon composed only approximately eight hundred verses [of proverbs], and you say three thousand? Rather, it teaches that each and every verse that Solomon composed has two or three meanings. The Rabbis say: On each and every verse there are three thousand parables, and there are one thousand and five meanings for each and every parable, as it is written: “And his poems [shiro] were [one thousand and five]” (I Kings 5:12), the remainder [shiyuro] for each parable129Layers of meaning that were not explicitly stated. was one thousand and five.
וַיְדַבֵּר עַל הָעֵצִים, וְכִי אֶפְשָׁר לָאָדָם לְדַבֵּר עַל הָעֵצִים, אֶלָּא אָמַר שְׁלֹמֹה מִפְּנֵי מָה מְצֹרָע זֶה מִטָּהֵר בַּגָּבוֹהַּ שֶׁבַּגְּבוֹהִים וּבַנָּמוּךְ שֶׁבַּנְּמוּכִין, בְּעֵץ אֶרֶז וְאֵזוֹב, אֶלָּא עַל יְדֵי שֶׁאָדָם מַגְבִּיהַּ אֶת עַצְמוֹ כָּאֶרֶז הוּא לוֹקֶה בַּצָּרַעַת, וּכְשֶׁהוּא מְמַעֵט אֶת עַצְמוֹ וּמַשְׁפִּילוֹ כָּאֵזוֹב שֶׁהוּא נָמוּךְ, סוֹפוֹ לְהִתְרַפּאוֹת. וְכֵן מִפְּנֵי מָה בְּהֵמָה נִתֶּרֶת בִּשְׁנֵי סִימָנִין וְעוֹף נִתָּר בְּסִימָן אֶחָד, אֶלָּא מִפְּנֵי שֶׁהַבְּהֵמָה נִבְרֵאת מִן הַיַּבָּשָׁה, וְעוֹף מִן הַיָּם, שֶׁכֵּן אָמַר בַּר קַפָּרָא עוֹף מֵרְקָק נִבְרָא. רַבִּי אָבִין בְּשֵׁם רַבִּי שְׁמוּאֵל קַפּוֹדְקִיָּא אָמַר דְּרַגְלוֹי דְתַרְנְגוֹלְתָּא דָּמְיָין לְחַסְפְּנִיתָא דְנוּנָא. וְעַל הָרֶמֶשׂ אָמַר, מִפְּנֵי מָה שְׁמוֹנָה שְׁרָצִים שֶׁבַּתּוֹרָה הַצָּדָן וְהַחוֹבֵל בָּהֶם בְּשַׁבָּת חַיָּב, וּשְׁאָר כָּל הַשְּׁרָצִים שְׁקָצִים וּרְמָשִׂים פָּטוּר, מִפְּנֵי שֶׁיֵּשׁ לָהֶם עוֹרוֹת. וְעַל הַדָּגִים אָמַר, מִפְּנֵי מָה כָּל בְּהֵמָה חַיָּה וָעוֹף טְעוּנִין שְׁחִיטָה וְדָגִים אֵינָם טְעוּנִין שְׁחִיטָה, אֶלָּא מֵהָדֵין קְרָא (במדבר יא, כב): הֲצֹאן וּבָקָר יִשָּׁחֵט, וּבַדָּגִים אֵין כְּתִיב אֶלָּא אֲסִיפָה. הוֹרָה יַעֲקֹב אִישׁ כְּפַר נְבוּרְיָא בְּצוֹר, עַל הַדָּגִים שֶׁטְּעוּנִים שְׁחִיטָה, שָׁמַע רַבִּי חַגַּי שְׁלַח וְאַיְיתִינֵיהּ, אֲמַר לֵיהּ מִן הָן הוֹרֵיתָ, אֲמַר לֵיהּ מִן הָן, דִּכְתִיב (בראשית א, כ): יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף, מָה עוֹף טָעוּן שְׁחִיטָה אַף דָּגִים טְעוּנִין שְׁחִיטָה, אָמַר אַרְבְּעִינֵּיהּ דְּיִלְקֵי, אָמַר בַּר נָשׁ דַּאֲמַר מִילְּתָא מִן אוֹרָיְיתָא יִלְקֵי, אֲמַר לֵיהּ לָא הוֹרֵיתָה טָבָאוּת, אֲמַר לֵיהּ מִן הָן, אָמַר לֵיהּ מִן הָכָא, הֲצֹאן וּבָקָר יִשָּׁחֵט לָהֶם וגו', הַאי בִּשְׁחִיטָה וְהַאי בַּאֲסִיפָה. אֲמַר חֲבוֹט חֲבָטָךְ דְּהוּא טָבָא בִּקְלָטָא.
“He spoke of the trees, [from the cedar which is in Lebanon to the hyssop that emerges from the wall; he spoke of the animal, of the bird, of the creeping creatures, and of the fish]” (I Kings 5:13). Is it possible for a person to speak of the trees? It is rather that Solomon said: ‘Why is the leper purified by the tallest of the tall and the lowest of the low, with a cedar tree and a hyssop? It is because when a person elevates himself like a cedar, he is afflicted with leprosy, and when he lowers himself and demeans himself like the hyssop, which is low, he will ultimately be healed.’
Likewise, why is it that an animal is permitted with two signs130When an animal is slaughtered, the knife must penetrate the majority of both the gullet and the windpipe. and a bird is permitted with one sign?131When a bird is slaughtered, the knife must penetrate the majority of either the gullet or the windpipe. It is because the animal is created from the dry land, and the bird from the sea, as bar Kappara said: The bird was created from the mud.132Mud is a combination of dry land and water. Thus, a bird’s status is between that of an animal, which was created from the earth, and a fish, created from water. Similarly, its slaughter requires the middle ground between that of an animal, which requires the penetration of two passageways, and that of a fish, which does not require ritual slaughter at all. Rabbi Avin said in the name of Rabbi Shmuel Kapodkiya, that the legs of a chicken are similar to the scales of a fish.
“And of the creeping creatures,” he said: Why is one who traps or wounds [one of the] eight swarming creatures [mentioned] in the Torah on Shabbat liable,133Liable for desecrating the Shabbat, which carries with it the death penalty or karet for intentional violation, and a sin-offering for unwitting violation. while for all the rest of the swarming creatures, repugnant creatures and creeping creatures, one is exempt? It is because they have skins. “And of the fish,” he said: Why is it that all animals, beasts, and birds require slaughter, and fish do not require slaughter? It is from this verse: “Will flocks and herds be slaughtered?” (Numbers 11:22), while regarding fish, only gathering is written.134The entire verse states: “Will flocks and herds be slaughtered for them and suffice for them? If all the fish of the sea would be gathered for them, would it suffice for them?”
Yaakov, from the village of Nevurya, issued a ruling in Tyre that fish require slaughtering. Rabbi Ḥagai heard and he sent to bring him. [Rabbi Ḥagai] said to him: ‘From where did you [derive] your ruling?’ He said to [Rabbi Ḥagai]: ‘From here, as it is written: “Let the water swarm with swarms of the living and let birds fly” (Genesis 1:20). Just as a bird requires slaughter, so too, fish require slaughter.’ [Rabbi Ḥagai] said: ‘Let him be flogged forty times.’ [Yaakov] said: ‘Shall a person who states a matter from the Torah be flogged?’ [Rabbi Ḥagai] said to him: ‘You did not issue a correct ruling.’ He said to [Rabbi Ḥagai]: “From where [do you derive this]?’ [Rabbi Ḥagai] said to him: ‘From here: “Will flocks and herds be slaughtered for them [and suffice for them? If all the fish of the sea would be gathered for them, would it suffice for them?]” (Numbers 11:22) – these with slaughter and these with gathering.’ [Yaakov] said: ‘Flog your floggings, as it is good for internalization.’
הוֹרָה יַעֲקֹב אִישׁ כְּפַר נְבוּרְיָא בְּצוֹר, עַל בְּנָהּ שֶׁל נָכְרִית שֶׁהוּא נִמּוֹל בְּשַׁבָּת, שָׁמַע רַבִּי חַגַּי שְׁלַח וְאַיְיתִינֵיהּ, אֲמַר לֵיהּ מִן הָן הוֹרֵיתָה, אֲמַר מִן הָן, דִּכְתִיב (במדבר א, יח): וַיִּתְיַלְדוּ עַל מִשְׁפְּחֹתָם, וּכְתִיב (בראשית יז, יב, כז): יְלִיד בָּיִת וּמִקְנַת כֶּסֶף. אֲמַר אַרְבְּעִינֵּיהּ דְּיִלְקֵי, אָמַר לֵיהּ וּבַר נָשׁ דַּאֲמַר מִילְתָא דְאוֹרָיְיתָא יִלְקֵי, אֲמַר לָא הוֹרֵיתָ טָבָאוּת, אֲמַר לֵיהּ מִן הָן, רְבִיעַ וְאַתְּ שָׁמַע, אֲמַר לֵיהּ אִם אֲתָא לָךְ בַּר עַמְמַיָא לְגַבָּךְ וְאָמַר אֲנָא בָּעֵי לְמִיתְעַבְדָא יְהוּדִי עַל מְנָת לְמִיגְזַר יָתֵיהּ בְּיוֹמָא דְשַׁבַּתָּא, אוֹ בְּיוֹמָא דְּכִיפּוּרֵי, מְחַלְּלִין עָלָיו אוֹ לֹא, הֱוֵי אוֹמֵר אֵין מְחַלְּלִין, לְפִי שֶׁאֵין מְחַלְּלִין שַׁבָּת וְיוֹם הַכִּפּוּרִים אֶלָּא עַל בְּנָהּ שֶׁל יִשְׂרָאֵל בִּלְּבָד, וְשֶׁל יִשְׂרְאֵלִית אֲמַר לֵיהּ מִן הָן, אֲמַר לֵיהּ רְבִיעֵי (עזרא י, ג): לְהוֹצִיא כָל נָשִׁים וְהַנּוֹלָד מֵהֶם. אֲמַר לֵיהּ מִן הַקַּבָּלָה אַתְּ מַלְקֵנִי, אֲמַר לֵיהּ דִּכְתִיב (עזרא י, ג): וְכַתּוֹרָה יֵעָשֶׂה, אֲמַר לֵיהּ מֵאֵיזוֹ תּוֹרָה, דְּאָמַר (דברים ז, ג): וְלֹא תִתְחַתֵּן בָּם, לָמָּה, כִּי יָסִיר אֶת בִּנְךָ, בִּנְךָ הַבָּא מִיִּשְׂרְאֵלִית קָרוּי בִּנְךָ וְאֵין בִּנְךָ הַבָּא מִן הַגּוֹיָה וּמִן הַשִּׁפְחָה קָרוּי בִּנְךָ אֶלָּא בְּנָהּ. אֲמַר לֵיהּ חֲבוֹט חֲבָטָךְ דְּהוּא טָבָא בִּקְלָטָא. אָמַר שְׁלֹמֹה עַל כָּל אֵלֶּה עָמַדְתִּי וּפִשְׁפַּשְׁתִּי וּפָרָשָׁה שֶׁל פָּרָה אֲדֻמָּה חָקַרְתִּי, כֵּיוָן שֶׁהָיִיתִי יָגֵעַ בָּהּ וְדוֹרֵשׁ וְחוֹקֵר בָּהּ אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי.
Yaakov, from the village of Nevurya, issued a ruling in Tyre, that the son of a gentile woman is circumcised on Shabbat. Rabbi Ḥagai heard and he sent to bring him. [Rabbi Ḥagai] said to him: ‘From where did you [derive] your ruling?’ He said to [Rabbi Ḥagai]: ‘From here, as it is written: “They declared their lineage [vayityaldu] after their families” (Numbers 1:18), and it is written: “[He that is eight days old shall be circumcised among you…] he that is born [yelid] in the house and purchased with money [from any foreigner” (Genesis 17:12).’ [Rabbi Ḥagai] said: ‘Let him be flogged forty times.’ He said to [Rabbi Ḥagai]: ‘Shall a person who states a matter from the Torah be flogged?’ [Rabbi Ḥagai] said: ‘You did not issue a correct ruling.’ He said to [Rabbi Ḥagai]: ‘From where [do you derive this]?’ [Rabbi Ḥagai said:] ‘Bend over135Bend over the flogging pole. and listen.’ He [continued and] said to him: ‘If a son of gentiles comes to you and says: ‘I wish to become a Jew,’ provided that he will be circumcised on the day of Shabbat or on the day of Yom Kippur, does one desecrate Shabbat on his behalf or not? You must say: One does not desecrate, because one desecrates Shabbat and Yom Kippur only on behalf of the son of an Israelite man and an Israelite woman.’ He said to [Rabbi Ḥagai]: ‘From where [is this derived]?’ [Rabbi Ḥagai] said to him: ‘Bend over, [it is derived from the following verse:] “To send away all the wives and those born from them”’ (Ezra 10:3). He said to [Rabbi Ḥagai]: ‘Are you flogging me based on a verse in Writings?’ [Rabbi Ḥagai] said to him: ‘It is as it is written: “And let it be done in accordance with the Torah”’ (Ezra 10:3). He said to [Rabbi Ḥagai]: ‘From what [source in the] Torah?’ [Rabbi Ḥagai said:] ‘It is as it says: “You shall not marry them” (Deuteronomy 7:3). Why? “For they will cause your child to turn away” (Deuteronomy 7:4) – a son who emerges from an Israelite woman is called your son, but a son who emerges from a gentile woman or from a maidservant is not called your son, but rather, her son.’ He said to him:136Yaakov of Nevurya said this to Rabbi Ḥagai. Alternatively, Rabbi Ḥagai said this to the individual whose job it was to administer the flogging. ‘Flog your floggings, as it is good for internalization.’
Solomon said: On all these I stood and examined, but the portion of the red heifer I analyzed. When I was toiling in it and expounding and investigating it: “I said: I will become wise, but it is far from me” (Ecclesiastes 7:23).
וּמוֹצֶא אֲנִי מַר מִמָּוֶת אֶת הָאִשָּׁה וגו', רַבָּנָן אָמְרֵי עַל יְדֵי שֶׁהִיא תּוֹבַעַת בְּיָדוֹ דְבָרִים שֶׁאֵינוֹ יָכוֹל לַעֲמֹד בָּהֶן, סוֹף שֶׁהִיא מְמִיתָה אוֹתוֹ מִיתָה מָרָה. עוֹבָדָא הֲוָה בְּחַד בַּר נָשׁ דַּהֲוָה לֵיהּ מְגִיר לִיסְטִים, וַהֲוָה נָפֵיק וּמְקַפַּח בְּלֵילְיָא, וְזָיֵין בְּנֵיהּ וּבְנָתֵיהּ בִּימָמָא. אָמְרָה לֵיהּ אִנְתְּתֵיהּ דְּהַהוּא בַּר נָשׁ מַה בִּישׁ גַּדָּא דְּהַהִיא אִתְּתָא דְּאִידְבַּקַּת לָךְ. אָמְרָה לֵיהּ לֵית אַתְּ חָמֵי בְּנוֹי דִּפְלַן מְגִרַן הֵיךְ אָכְלוֹן וְשָׁתוֹן, אֲמַר לָהּ אַתְּ בָּעֵי אַעֲבֵיד מַה אִיהוּ עָבֵיד. אָמְרָה לֵיהּ וּמַה אִית בֵּיהּ, אָמַר לָהּ אֵייזֵיל פַּיְיסֵיהּ עִמִּי דַּאֲנָא אָזֵיל עִימֵּיהּ, אֲזַלוּן וּפַיְיסוּנֵיהּ וּנְסַב יָתֵיהּ עִמֵּיהּ, נְפַק בְּהַהוּא לֵילְיָא נְפַק לִיסְטָאָה וְתַקֵּין תַּזְקִיטָא בַּתְרֵיהוֹן, דֵּין דַּהֲוָה חַכִּים שְׁבִילַיָּא עֲרַק וְאִישְׁתֵּיזַב, וְדֵין לָא הֲוָה חַכִּים שְׁבִילַיָּא אִיתְצַיַּיד וְאִיצְטְלֵב, וּקְרוֹן עֲלוֹי לְקִישׁ לִסְטִים בָּכִיר לַצְּלוּבִים.
“I find more bitter than death, the woman whose heart is snares and nets, her hands, shackles. One who is good before God will escape from her, but a sinner will be captured by her” (Ecclesiastes 7:26).
“I find more bitter than death, the woman…” The Rabbis say: Because she demands from him things that he is unable to live up to, ultimately, she causes him to die a bitter death. There was an incident involving a certain person who had a neighbor who was a robber, who would go out and attack at night, and sustain his sons and daughters during the day. The wife of that person said to him: ‘How unfortunate is that woman who has adhered to you.’137She said this about herself. She said to him: ‘Do you see the children of our neighbor, how they eat and drink?’138They are so much better off than we are. He said to her: ‘Do you want me to do what he does?’ She said to him: ‘What is wrong with that?’ He said to her: ‘Come with me to convince him [to let] me go with him.’ They went and convinced him, and he took him with him. They went out that night, and another robber went out and set an ambush after them. This one,139The experienced robber. who was familiar with the roads, fled and was spared, and that one,140The neighbor who went out to rob for the first time. who was not familiar with the paths, was captured and hanged. They proclaimed in his regard: ‘Last of the robbers, first of the hanged.’
שְׁלשָׁה דְבָרִים קָשִׁין לַגּוּף, מַכַּת הַלֵּב קָשָׁה לַגּוּף, מַכַּת חֳלִי מֵעַיִם קָשָׁה לַגּוּף מִמַּכַּת הַלֵּב, וְחֶסְרוֹן כִּיס קָשָׁה מִכֻּלָן. אָמַר רַבִּי יְהוּדָה אַרְבָּעָה עָשָׂר דְּבָרִים קָשִׁין זֶה מִזֶּה, וְכֻלָּן מִתְגָּאִין זֶה מִזֶּה, תְּהוֹם קָשֶׁה וְהָאָרֶץ מִתְגָּאָה עָלָיו שֶׁהוּא כָּבוּשׁ עָלֶיהָ. הָאָרֶץ קָשָׁה וְהֶהָרִים קָשִׁין מִתְגָּאִין עָלֶיהָ. הָהָר קָשֶׁה וְהַבַּרְזֶל מִתְגָּאֶה עָלָיו וְשׁוֹבְרוֹ. בַּרְזֶל קָשֶׁה וְהָאֵשׁ מְפַעְפַּעְתּוֹ. הָאֵשׁ קָשָׁה וְהַמַּיִם מִתְגָּאִין וּמְכַבִּין אוֹתָהּ. הַמַּיִם קָשִׁים עֲנָנִים סוֹבְלִין אוֹתָן. עֲנָנִים קָשִׁין הָרוּחַ מְפַזַּרְתָּן. הָרוּחַ קָשֶׁה וְהַכֹּתֶל מִתְגָּאֶה וְעוֹמֵד בּוֹ. כּוֹתֶל קָשֶׁה אָדָם מִתְגָּאֶה וְסוֹתְרוֹ. אָדָם קָשֶׁה וְצָרָה מְחַלְחַלְתּוֹ. צָרָה קָשָׁה וְהַיַּיִן מִתְגָאֶה וּמְשַׁכְּחָהּ. יַיִן קָשֶׁה וְהַשֵּׁנָה מְפִיגַתּוּ. שֵׁנָה קָשָׁה וְחֳלִי מִתְגָּאֶה וּמְטַלְטְלָהּ. חֹלִי קָשֶׁה וּמַלְאַךְ הַמָּוֶת מִתְגָּאֶה וְנוֹטֵל אֶת נַפְשׁוֹ. וְאִשָּׁה רָעָה קָשָׁה מִכֻּלָּן.
There are three matters that are harmful to the body: An affliction of the heart is harmful to the body; an affliction due to intestinal illness is more harmful to the body than affliction of the heart; and poverty is more harmful than any of them. Rabbi Yehuda said: There are fourteen things, one more powerful than the next, and each one dominates the next. The depths are powerful, but the earth dominates it because it is flattened over it. The earth is powerful, but the powerful mountains dominate it. The mountain is powerful, but iron dominates and shatters it. Iron is powerful, but fire melts it. Fire is powerful, but water dominates it and douses it. Water is powerful, but the clouds carry it. Clouds are powerful, but the wind scatters them. The wind is powerful, but the wall dominates and withstands it. A wall is powerful, but a person dominates and demolishes it. A person is powerful, but trouble frightens him. Trouble is powerful, but wine dominates and causes it to be forgotten. Wine is powerful, but sleep abates it. Sleep is powerful, but illness dominates and interrupts it. Illness is powerful, but the angel of death dominates it and takes his life. And an evil woman is more powerful than all of them.
אֲשֶׁר הִיא מְצוֹדִים וַחֲרָמִים, שֶׁהִיא צָדָה בַּיָּם וּבַיַּבָּשָׁה. אֲסוּרִים יָדֶיהָ, אָמַר רַבִּי אֶלְעָזָר אִילוּלֵי שֶׁכָּתַב בָּהּ אֲסוּרִים יָדֶיהָ, הָיְתָה אוֹחֶזֶת בָּאָדָם בַּשּׁוּק וְאוֹמֶרֶת בּוֹא וְהִזָּקֵק לִי. לְכַלְבָּה נוֹשֶׁכֶת שֶׁאֲחָזָהּ בְּעָלֶיהָ בְּשַׁלְשֶׁלֶת, אַף עַל פִּי שֶׁהִיא קְשׁוּרָה אוֹחֲזָה בָּאָדָם בַּשּׁוּק בִּבְגָדָיו, כָּךְ אִלּוּלֵי שֶׁכָּתַב בָּהּ אֲסוּרִים יָדֶיהָ, הָיְתָה חוֹטֶפֶת בָּאָדָם בַּשּׁוּק, רְאֵה מַה כְּתִיב (בראשית לט, יב): וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ לֵאמֹר שִׁכְבָה עִמִּי. טוֹב לִפְנֵי הָאֱלֹהִים יִמָּלֵט מִמֶּנָּהּ, זֶה יוֹסֵף, וְחוֹטֵא יִלָּכֶד בָּהּ, זֶה פּוֹטִיפַר. דָּבָר אַחֵר, טוֹב, זֶה פִּנְחָס. וְחוֹטֵא, זֶה זִמְרִי. דָּבָר אַחֵר, טוֹב, זֶה פַּלְטִי. וְחוֹטֵא, זֶה אַמְנוֹן. רַבִּי אִיסֵי דְקֵיסָרִין פָּתַר קְרָיָיה בְּמִינוּת, טוֹב, זֶה רַבִּי אֶלְעָזָר. וְחוֹטֵא, זֶה יַעֲקֹב אִישׁ כְּפַר נְבוּרְיָא. דָּבָר אַחֵר, טוֹב, זֶה אֶלְעָזָר בֶּן דָּמָא. וְחוֹטֵא, זֶה יַעֲקֹב אִישׁ כְּפַר סָאמָא. דָּבָר אַחֵר, טוֹב, זֶה חֲנַנְיָא בֶּן אֲחִי רַבִּי יְהוֹשֻׁעַ. וְחוֹטֵא, אֵלּוּ בְּנֵי כְּפַר נַחוּם. דָּבָר אַחֵר, טוֹב, זֶה יְהוּדָה בֶּן נְקוֹסָא. וְחוֹטֵא, אֵלּוּ הַמִּינִים. דָּבָר אַחֵר, טוֹב, זֶה רַבִּי נָתָן. וְחוֹטֵא, זֶה תַּלְמִידוֹ. דָּבָר אַחֵר, טוֹב, זֶה רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ. וְחוֹטֵא, זֶה אֱלִישָׁע.
“Whose [heart] is snares and nets” – as she traps in the sea and on dry land. “Her hands, shackles,” Rabbi Elazar said: Had he not written in her regard: “Her hands, shackles,” she would seize a man in the marketplace and say: ‘Have relations with me.’141The midrash interprets the verse to mean that the woman’s hands are shackled, meaning that she is too inhibited to demand relations outright. Instead, her “heart is snares and nets” – in her heart she desires relations, and she finds ways to entice men. This is analogous to a biting dog whose owner holds it on a chain; even though it is tied, it would grasp onto a person in the marketplace by his clothes. So, had he not written in her regard: “Her hands, shackles,” she would abduct a person in the marketplace. See what is written: “She seized him by his garments, saying: Lie with me” (Genesis 39:12). “One who is good before God will escape from her” – this is Joseph; “but the sinner will be captured by her” – this is Potifar. Alternatively, “good” – this is Pinḥas, “but the sinner” – this is Zimri. Alternatively, “good” – this is Palti, “but the sinner” – this is Amnon.
Rabbi Isi of Caesarea interpreted the verse regarding heresy. “Good” – this is Rabbi Elazar, “but a sinner” – this is Yaakov of the village of Nevurya.142He was a heretic. Alternatively, “good” – this is Elazar ben Dama, “but a sinner” – this is Yaakov of the village of Sama.143See Kohelet Rabba 1:8 for a story pertaining to Elazar ben Dama and Yaakov of Sikhanya, who some commentaries equate with the Yaakov of Sama mentioned here. The midrash there also mentions the other individuals identified here as good or as heretics. Alternatively, “good” – this is Ḥananya, son of Rabbi Yehoshua’s brother, “but a sinner” – these are the residents of the village of Naḥum.144These heretics employed sorcery to apprehend Ḥananya, but Rabbi Yehoshua rescued him; see Kohelet Rabba 1:8. Alternatively, “good” – this is Yehuda ben Nekosa, “but a sinner” – these are the heretics. Alternatively, “good” – this is Rabbi Natan, “but a sinner” – this is his disciple.145He went and joined the heretics. Alternatively, “good” – this is Rabbi Eliezer and Rabbi Yehoshua, “but a sinner” – this is Elisha.146Elisha ben Avuya, who ultimately adopted a sinful path.
רְאֵה זֶה מָצָאתִי אָמְרָה קֹהֶלֶת, וּלְהַלָּן הוּא אוֹמֵר אָמַר קֹהֶלֶת, אָמַר רַבִּי יִרְמְיָה זֶה רוּחַ הַקֹּדֶשׁ, פְּעָמִים מְשִׂיחַ בִּלְשׁוֹן זָכָר, וּפְעָמִים מְשִׂיחַ בִּלְשׁוֹן נְקֵבָה. אַחַת לְאַחַת לִמְצֹא חֶשְׁבּוֹן, אָמַר רַבִּי יִצְחָק בְּנֹהַג שֶׁבָּעוֹלָם אָדָם נִכְשַׁל בַּעֲבֵרָה וְהוּא חַיָּב עָלֶיהָ מִיתָה לַשָּׁמַיִם, בַּמֶּה נִתְכַּפֵּר לוֹ, מֵת שׁוֹרוֹ, אָבְדָה תַּרְנְגָלְתּוֹ, נִשְׁבְּרָה צְלוֹחִיתוֹ, נִכְשַׁל בְּאֶצְבָּעוֹ הַקְּטַנָּה וְיָצָא מִמֶּנָּה טִפַּת דָּם, מִקְצַת הַנֶּפֶשׁ כְּכָל הַנֶּפֶשׁ, שֶׁנֶּאֱמַר: אַחַת לְאַחַת לִמְצֹא חֶשְׁבּוֹן, חָדָא מְעַרְעֲרָא חָדָא וְהַחֶשְׁבּוֹן מִתְמַצֶּה. כַּמָּה הוּא מִצּוּי הַחֶשְׁבּוֹן, רַבִּי פִּנְחָס אָמַר עַד אַחַת.
“See, this I have found, said Kohelet, adding one to another to find the account” (Ecclesiastes 7:27).
“See, this I have found, said [amera] Kohelet,” and elsewhere it says: “Said [amar] Kohelet” (Ecclesiastes 1:2; 12:8). Rabbi Yirmeya said: This is the Divine Spirit, which at times speaks in the masculine and at times speaks in the feminine.147Amera is a feminine term and amar is a masculine term.
“Adding one to another to find the account,” Rabbi Yitzḥak said: According to the way of the world, if a person falters and commits a sin for which he is liable to receive death at the hand of Heaven, how does he gain atonement? His ox dies, his chicken is lost, his bowl breaks, he bumps his little finger and a drop of blood falls; part of the soul corresponds to the entire soul, as it is stated: “Adding one to another to find the account” – one combines with another one and the account is complete.148All the small travails and sufferings together are punishment for his sin. To what extent is the account exacted? Rabbi Pinḥas said: [One is punished] for every single [transgression].
אֲשֶׁר עוֹד בִּקְשָׁה נַפְשִׁי וְלֹא מָצָאתִי אָדָם אֶחָד מֵאֶלֶף מָצָאתִי, בְּנֹהַג שֶׁבָּעוֹלָם אֶלֶף בְּנֵי אָדָם נִכְנָסִין לַמִּקְרָא יוֹצְאִין מֵהֶן מֵאָה לַמִּשְׁנָה יוֹצְאִין מֵהֶן עֲשָׂרָה לְתַלְמוּד יוֹצֵא מֵהֶם אֶחָד לְהוֹרָאָה, הֲדָא הוּא דִכְתִיב: אָדָם אֶחָד מֵאֶלֶף מָצָאתִי. דָּבָר אַחֵר, אָדָם, זֶה אַבְרָהָם. וְאִשָּׁה בְכָל אֵלֶּה לֹא מָצָאתִי, זוֹ שָׂרָה. דָּבָר אַחֵר, אָדָם, זֶה עַמְרָם. וְאִשָּׁה, זוֹ יוֹכֶבֶד. דָּבָר אַחֵר, אָדָם, זֶה משֶׁה. וְאִשָּׁה, אֵלּוּ נְשֵׁי הַמִּדְבָּר. דָּבָר אַחֵר, אָדָם, זֶה משֶׁה, שֶׁבָּא לְאֶלֶף דּוֹר. וְאִשָּׁה, זוֹ הִיא הַתּוֹרָה שֶׁנִּתְּנָה לְאֶלֶף דּוֹר, הֲדָא הוּא דִכְתִיב (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר, מְלַמֵּד שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּכָל הַקַּנְקַנִּים וְלֹא מָצָא קַנְקַן זָפוּת מִקַּנְקַנּוֹ שֶׁל משֶׁה, שֶׁפָּשַׁט יָדוֹ וְקִבֵּל אֶת הַתּוֹרָה.
“What my soul sought further, I did not find; one man from one thousand I have found; but a woman among all these I did not find” (Ecclesiastes 7:28).
“What my soul sought further, I did not find; one man from one thousand I have found.” According to the way of the world, one thousand people enter to study Bible, one hundred of them emerge to study Mishna, ten of them emerge to study Talmud, and one of them emerges to issue rulings; that is what is written: “One man from one thousand I have found.”
Another matter, “man” – this is Abraham, “but a woman among all these I did not find” – this is Sarah. Alternatively, “man” – this is Amram, “but a woman” – this is Yokheved. “Man” – this is Moses, “but a woman” – these are the women of the wilderness.149Although Sarah, Yokheved, and the Israelite women in the generation of Moses were righteous, they were not equal to the men with whom they are contrasted. Alternatively, “man” – this is Moses, who came after one thousand generations; that is what is written: “He commanded the matter for one thousand generations” (Psalms 105:8). This teaches that the Holy One blessed be He looked at all the jugs and did not find a jug as lined with pitch as Moses, who extended his hand and received the Torah.
לְבַד רְאֵה זֶה מָצָאתִי אֲשֶׁר עָשָׂה הָאֱלֹהִים אֶת הָאָדָם יָשָׁר, יָשָׁר הָיָה, שֶׁנֶּאֱמַר: אֲשֶׁר עָשָׂה הָאֱלֹהִים אֶת הָאָדָם יָשָׁר, וּכְתִיב (בראשית ג, כב): הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ, כְּאֶחָד מִמַּלְאֲכֵי הַשָּׁרֵת, וְכֵיוָן שֶׁנַּעֲשׂוּ שְׁנַיִם, וְהֵמָּה בִקְשׁוּ חִשְׁבֹנוֹת רַבִּים.
“But, see, this I have found: God made man upright, but they have sought many schemes” (Ecclesiastes 7:29).
“But, see, this I have found: God made man upright” – he was upright, as it is stated: “God made man upright,” and it is written: “Behold, man has become like one of us” (Genesis 3:22) – like one of the ministering angels. When they became two, “but they have sought many schemes.”