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Kohelet Rabbah 9/קוהלת רבה ט׳

ארַבִּי שִׁמְעוֹן בַּר אַבָּא פָּתַח, הַכֹּל כַּאֲשֶׁר לַכֹּל מִקְרֶה אֶחָד לַצַּדִּיק, זֶה נֹחַ, שֶׁנֶּאֱמַר (בראשית ו, ט): אִישׁ צַדִּיק תָּמִים הָיָה, אָמְרוּ כְּשֶׁיָּצָא מִן הַתֵּבָה הִכִּישׁוֹ אֲרִי וּשְׁבָרוֹ, וְהָיָה צוֹלֵעַ. וְלָרָשָׁע, זֶה פַּרְעֹה, אָמְרוּ כְּשֶׁבָּא פַּרְעֹה לֵישֵׁב עַל כִּסֵּא שְׁלֹמֹה כְּשֶׁלָּקַח בִּכְתֻבַּת בִּתּוֹ לֹא הָיָה יוֹדֵעַ מַנְגָּנִיקוֹן שֶׁלּוֹ וְהִכִּישׁוֹ אֲרִי וּשְׁבָרוֹ, וְהָיָה צוֹלֵעַ, זֶה מֵת צוֹלֵעַ, וְזֶה מֵת צוֹלֵעַ, הֱוֵי: מִקְרֶה אֶחָד לַצַּדִּיק וְלָרָשָׁע. לַטּוֹב, זֶה משֶׁה, שֶׁנֶּאֱמַר (שמות ב, ב): וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא, אָמַר רַבִּי מֵאִיר טוֹב, שֶׁהָיָה מָהוּל. וְלַטָּהוֹר, זֶה אַהֲרֹן, שֶׁהָיָה עָסוּק בְּטָהֳרָתָן שֶׁל יִשְׂרָאֵל. וְלַטָּמֵא, אֵלּוּ הַמְרַגְּלִים שֶׁאָמְרוּ דִּבָּה רָעָה עַל הָאָרֶץ וְלֹא נִכְנְסוּ לָאָרֶץ, וְאֵלּוּ אָמְרוּ טוֹבָתָהּ וְשִׁבְחָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל וְלֹא נִכְנְסוּ בָהּ. וְלַזֹּבֵחַ, זֶה יֹאשִׁיָּה, דִּכְתִיב (דברי הימים ב לה, ז): וַיָּרֶם יֹאשִׁיָּהוּ לִבְנֵי הָעָם. וְלַאֲשֶׁר אֵינֶנּוּ זֹבֵחַ, זֶה אַחְאָב, שֶׁבִּטֵּל קָרְבָּן מֵעַל גַּבֵּי הַמִּזְבֵּחַ, זֶה מֵת בַּחִצִּים, וְזֶה מֵת בַּחִצִּים. כַּטּוֹב, זֶה דָּוִד, דִּכְתִיב בֵּיהּ (שמואל א טז, יב): וְטוֹב רֹאִי, אָמַר רַבִּי יִצְחָק וְטוֹב רֹאִי בַּהֲלָכָה, שֶׁכָּל מִי שֶׁהוּא רוֹאֶה אוֹתוֹ זוֹכֵר אֶת תַּלְמוּדוֹ. כַּחֹטֶא, זֶה נְבוּכַדְנֶצַּר, דִּכְתִיב (דניאל ד, כד): וַחֲטָאָךְ בְּצִדְקָה פְרֻק. זֶה בָּנָה בֵּית הַמִּקְדָּשׁ וּמָלַךְ אַרְבָּעִים שָׁנָה, וְזֶה הֶחֱרִיבוֹ וּמָלַךְ אַרְבָּעִים שָׁנָה, הֱוֵי: מִקְרֶה אֶחָד. הַנִּשְׁבָּע, זֶה צִדְקִיָּהוּ, דִּכְתִיב (דברי הימים ב לו, יג): אֲשֶׁר הִשְׁבִּיעוֹ, בַּמֶּה הִשְׁבִּיעוֹ, אָמַר רַבִּי יוֹסֵי בַּבְּרִית הִשְׁבִּיעוֹ. רַבִּי אָמַר בַּמִּזְבֵּחַ הִשְׁבִּיעוֹ. כַּאֲשֶׁר שְׁבוּעָה יָרֵא, זֶה שִׁמְשׁוֹן, שֶׁנֶּאֱמַר (שופטים טו, יב): הִשָּׁבְעוּ לִי. זֶה מֵת בְּנִקּוּר עֵינַיִם, וְזֶה מֵת בְּנִקּוּר עֵינַיִם. דָּבָר אַחֵר, לַצַּדִּיק, אֵלּוּ בָנָיו שֶׁל אַהֲרֹן. וְלָרָשָׁע, אֵלּוּ עֲדַת קֹרַח, אֵלּוּ נִכְנְסוּ לְהַקְרִיב בְּמַחְלֹקֶת וְיָצְאוּ שְׂרוּפִים, וּבְנֵי אַהֲרֹן שֶׁלֹא נִכְנְסוּ בְּמַחְלֹקֶת וְיָצְאוּ שְׂרוּפִים, הֲדָא הוּא דִכְתִיב (ויקרא טז, א): אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן וגו'.

1“Everything is as it is for everyone; there is one fate for the righteous and for the wicked, for the good, for the pure and for the impure, for one who sacrifices and for one who does not sacrifice; like the good, so is the sinner; one who takes an oath is like one who is apprehensive of an oath” (Ecclesiastes 9:2).Rabbi Shimon bar Abba began: “Everything is as it is for everyone; there is one fate for the righteous” – this is Noah, as it is stated: “Noah was a righteous man, he was faultless” (Genesis 6:9). They said that when he emerged from the ark, a lion bit him and injured him, and he was limping. “And for the wicked” – this is Pharaoh. They said that when Pharaoh came to sit on Solomon’s throne, that he took as payment for his daughter’s marriage contract,¹ he did not know its mechanism, and a lion bit him and injured him, and he was limping. This one died with a limp, and that one died with a limp; that is: “There is one fate for the righteous and for the wicked.”“For the good” – this is Moses, as it is stated: “She saw him, that he was good” (Exodus 2:2). Rabbi Meir said: “Good” – that he was circumcised. “And for the pure” – this is Aaron, who was engaged in the purification of Israel. “And for the impure” – these are the scouts who spoke slander about the Land and did not enter the Land. These² spoke of the goodness and praise of the Land of Israel, and did not enter it.³“For one who sacrifices” – this is Josiah, as it is written: “Josiah donated to the members of the people…[for the paschal offering]” (II Chronicles 35:7). “And for one who does not sacrifice” – this is Ahab, who abolished offerings from upon the altar.⁴ This one died with arrows, and that one died with arrows.“Like the good” – this is David, in whose regard it is written: “And of good appearance” (I Samuel 16:12). Rabbi Yitzḥak said: Of good appearance in halakha, as anyone who would see him would remember his learning. “So is the sinner” – this is Nebuchadnezzar, as it is written: “Redeem your sins with charity” (Daniel 4:24). This one built the Temple⁵, Aḥarei 1; Etz Yosef). and ruled for forty years, that one destroyed it and ruled for forty years; that is: “One fate.”“One who takes an oath” – this is Zedekiah, as it is written: “[He also rebelled against King Nebuchadnezzar,] who had administered an oath to him [by God]” (II Chronicles 36:13). On what [object] did he administer the oath? Rabbi Yosei said: He administered the oath to him on the covenant.⁶ Rabbi said: He administered the oath to him on the altar. “Is like one who is apprehensive of an oath” – this is Samson, as it is stated: “Take an oath to me” (Judges 15:12).⁷). This one died with his eyes gouged out, and that one died with his eyes gouged out.Another matter, “for the righteous” – these are Aaron’s sons. “And for the wicked” – this is the congregation of Koraḥ. These entered to sacrifice in dispute and emerged burned, and the sons of Aaron, who did not enter in dispute, [also] emerged burned; that is what is written: “After the death of the two sons of Aaron…” (Leviticus 16:1).

בכִּי מִי אֲשֶׁר יְחֻבַּר, אָמַר רַבִּי אַחָא יִבְחַר כְּתִיב, מִי יִבְחַר יֵצֶר טוֹב מִיֵּצֶר הָרָע, אֵלּוּ הַצַּדִּיקִים, מִי יִבְחַר יֵצֶר רָע מִיֵּצֶר טוֹב, אֵלּוּ הָרְשָׁעִים. אֶל כָּל הַחַיִּים יֵשׁ בִּטָּחוֹן. אֲפִלּוּ אֵלּוּ שֶׁפָּשְׁטוּ יְדֵיהֶם בִּזְבוּל יֵשׁ בִּטָּחוֹן, לְהַחֲיוֹתָן אִי אֶפְשָׁר שֶׁכְּבָר פָּשְׁטוּ יְדֵיהֶם בִּזְבוּל, וּלְכַלּוֹתָם אִי אֶפְשָׁר שֶׁכְּבָר עָשׂוּ תְּשׁוּבָה, עֲלֵיהֶם הוּא אוֹמֵר (ירמיה נא, לט): וְיָשְׁנוּ שְׁנַת עוֹלָם. וְרַבָּנָן אָמְרִין קְטַנֵּי רִשְׁעֵי גוֹיִם הֵן וַחֲיָלוֹתָיו שֶׁל נְבוּכַדְנֶצַּר לֹא חַיִּין וְלֹא נִדּוֹנִין, עֲלֵיהֶם הוּא אוֹמֵר: וְיָשְׁנוּ שְׁנַת עוֹלָם. אָמַר רַבִּי יוֹחָנָן כָּל טִפָּה וְטִפָּה שֶׁהוֹרִיד הַקָּדוֹשׁ בָּרוּךְ הוּא עַל דּוֹר הַמַּבּוּל הָיָה מַרְתִּיחָהּ וְאַחַר כָּךְ מוֹרִידָהּ עֲלֵיהֶם, שֶׁנֶּאֱמַר (איוב ו, יז): בְּעֵת יְזֹרְבוּ נִצְמָתוּ, זְרִיבָתָן חַלְטָנִית הָיְתָה.

2“For anyone who is joined to any of the living there is hope, as a living dog is better than a dead lion” (Ecclesiastes 9:4).“For anyone who is joined [yeḥubar],” Rabbi Aḥa said: “Chooses [yivḥar]” is written. Who will choose the good inclination over the evil inclination? These are the righteous. Who will choose the evil inclination over the good inclination? These are the wicked. “To any of the living there is hope” – even those who extended their hands against God’s dwelling⁸ have hope.⁹ To resurrect them¹⁰ is impossible, as they already extended their hand against God’s dwelling, but to eliminate them is impossible because they already repented. In their regard it says: “They will sleep an eternal slumber” (Jeremiah 51:39). The Rabbis say: The minors among the wicked of the nations, they and the armies of Nebuchadnezzar¹¹). are not resurrected, and not judged. In their regard it says: “They will sleep an eternal slumber.” Rabbi Yoḥanan said: Each and every drop that the Holy One blessed be He rained on the Generation of the Flood, He boiled it and then rained it on them, as it is stated: “When they are seared they vanish” (Job 6:17); their searing was for eternity.

אכִּי לְכֶלֶב חַי הוּא טוֹב מִן הָאַרְיֵה הַמֵּת, אַנְדְּרִיָּאנוּס שְׁחִיק טְמַיָּא שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה אֲמַר לֵיהּ אֲנָא טַב מִמּשֶׁה רַבָּךְ, אֲמַר לֵיהּ לָמָּה, דַּאֲנָא חַי וְהוּא מֵת, וּכְתִיב: כִּי לְכֶלֶב חַי הוּא טוֹב מִן הָאַרְיֵה הַמֵּת. אֲמַר לֵיהּ יָכֵיל אַתְּ לִגְזֹר דְּלָא יַדְלֵק בַּר נָשׁ נוּר תְּלָתָא יוֹמִין, אֲמַר לֵיהּ אִין, לְעִידָן רַמְשָׁא דְּיוֹמָא קָמוּ סְלָקוּ תַּרְוֵיהוֹן עַל אִיגַר פָּלָטִין חֲמֵי תְּנָנָא סָלֵיק מִן רָחֵיק, אֲמַר לֵיהּ מַה כֵּן, אֲמַר אִיפַּרְכָא בִּישׁ וְעָאל אַסְיָא וּבַקַּר יָתֵיהּ וַאֲמַר לֵיהּ עַד דְּשָׁתֵי חֲמִימֵי לָא מִיתְּסֵי, אֲמַר לֵיהּ תִּיפַּח רוּחֵיהּ, עַד דְּאַתְּ בַּחַיִּים בָּטְלָה גְּזֵרָתָךְ וּמשֶׁה רַבֵּנוּ בְּשָׁעָה שֶׁנִּגְזַר עָלֵינוּ (שמות לה, ג): לֹא תְבַעֲרוּ אֵשׁ בְּכֹל משְׁבֹתֵיכֶם בְּיוֹם הַשַּׁבָּת, לָא מַדְלֵיק יְהוּדָאי נוּר בְּשַׁבַּתָּא מִיּוֹמוֹהִי, וַעֲדַיִן לֹא נִתְבַּטְּלָה גְּזֵרָתוֹ מִכַּמָּה שָׁנִים עַד הַשְׁתָּא, אֲמַרְתְּ אַתְּ כֵּן דַּאֲנָא טַב מִינֵיהּ.

1“As a living dog is better than a dead lion” – Hadrian, may his bones be crushed, asked Rabbi Yehoshua ben Ḥananya, he said to him: ‘I am better than Moses your master.’ [Rabbi Yehoshua] said to him: ‘Why?’ [Hadrian answered:] ‘Because I am alive and he is dead, and it is written: “As a living dog is better than a dead lion.”’ [Rabbi Yehoshua] said to him: ‘Are you able to decree that no person may kindle a fire for three days?’ [Hadrian] said to him: ‘Yes.’¹² At nightfall of the [first] day, the two of them rose and ascended to the roof of the palace. They saw smoke rising at a distance. [Rabbi Yehoshua] said to him: ‘What is that?’ [Hadrian] said: ‘The governor is ill and a doctor entered to visit him and said to him: You will not be cured until you drink hot water.’ [Rabbi Yehoshua] said to him: ‘Let despair come upon him;¹³ even while you are still alive your decree is voided. Moses our master, ever since he decreed upon us: “You shall not kindle fire in all your dwellings on the Sabbath day” (Exodus 35:3), a Jew does not kindle a fire on Shabbat in his life, and [Moses’s] decree has not been voided for all these years until now; yet you said: ‘I am better than he’?’

אכִּי הַחַיִּים יוֹדְעִים שֶׁיָּמֻתוּ, רַבִּי חִיָּיא רַבָּה וְרַבִּי יוֹנָתָן הֲווֹן מְהַלְכִין קוֹמֵי עַרְסֵיהּ דְּרַבִּי שִׁמְעוֹן בֶּן יוֹסֵי בֶּן לָקוֹנְיָא, הֲוָה טַלִּיתֵיהּ דְּרַבִּי יוֹנָתָן מְהַלְכָא עַל אֲרוֹנֵיהּ, אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה, בְּנִי, טְלֵי טַלִּיתָךְ, שֶׁלֹא יְהוּ אוֹמְרִים לְמָחָר הֵן בָּאִין אֶצְלֵנוּ וְהֵן מְחָרְפִין אוֹתָנוּ. אֲמַר לֵיהּ, רַבִּי, לָא כְתִיב: וְהַמֵּתִים אֵינָם יוֹדְעִים מְאוּמָה, אֲמַר לֵיהּ, בְּנִי, מִקְרָא אַתְּ יוֹדֵעַ מִדְרָשׁ אֵין אַתְּ יוֹדֵעַ, כִּי הַחַיִּים יוֹדְעִים אֵלּוּ הַצַּדִּיקִים, שֶׁאֲפִלּוּ בְּמִיתָתָן קְרוּיִין חַיִּים, וְהַמֵּתִים אֵינָם יוֹדְעִין אֵלּוּ הָרְשָׁעִים, שֶׁאֲפִלּוּ בְּחַיֵּיהֶן קְרוּיִין מֵתִים, וּמִנַּיִן שֶׁהַצַּדִּיקִים קְרוּיִין חַיִּים בְּמִיתָתָן, שֶׁנֶּאֱמַר (שמות לג, א): אֶל הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לֵאמֹר וגו', לָאָבוֹת לֹא אָמַר אֶלָּא לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב, אָמַר לְמשֶׁה צֵא וֶאֱמֹר לָהֶן שְׁבוּעָה שֶׁנִּשְׁבַּעְתִּי לָהֶם קִיַּמְתִּיהָ, שֶׁנֶּאֱמַר (שמות לג, א): לְזַרְעֲךָ אֶתְּנֶנָה. וּרְשָׁעִים קְרוּיִים מֵתִים, דִּכְתִיב (יחזקאל יח, לב): אִם אֶחְפֹּץ בְּמוֹת הַמֵּת, וְכִי הַמֵּת מֵת, אֶלָּא, אֵלּוּ הָרְשָׁעִים שֶׁאֲפִלּוּ בְּחַיֵּיהֶם קְרוּיִים מֵתִים. אָמַר לוֹ בָּרוּךְ שֶׁלִּמְדַנִי מִדְרָשׁ, וּנְשָׁקוֹ עַל רֹאשׁוֹ.

1“For the living know that they will die; but the dead do not know anything, and they no longer have a reward, as their memory is forgotten” (Ecclesiastes 9:5).“For the living know that they will die.” Rabbi Ḥiyya the Great and Rabbi Yonatan were walking before the bier of Rabbi Shimon ben Yosei ben Lakoneya, and Rabbi Yonatan’s garment¹⁴ was dragging on the coffin. Rabbi Ḥiyya the Great said to him: ‘My son, lift your garment, so they will not say: Tomorrow they are coming to us, and they are mocking us.’¹⁵ He said to him: ‘Rabbi, is it not written: “But the dead do not know anything”?’ He said to him: ‘My son, Bible, you know; Midrash, you do not know. “For the living know” – these are the righteous, who, even in their death, are called alive. “But the dead do not know anything” – these are the wicked, who, even in their lifetimes, are called dead.‘From where is it derived that the righteous, even in their death, are called alive? It is as it is stated: “To the land in whose regard I took an oath to Abraham, to Isaac and to Jacob, saying: [I will give it to your descendants]” (Exodus 33:1). He did not say: To the patriarchs, but rather, “to Abraham, to Isaac, and to Jacob.” He said to Moses: Go out and say to them: The oath that I took to them, I have fulfilled, as it is stated: “I will give it to your descendants.” The wicked, even in their lifetimes, are called dead, as it is written: “For I do not desire the death of the dead” (Ezekiel 18:32). Do the dead die? Rather, these are the wicked who, even in their lifetimes, are called dead.’ [Rabbi Yonatan] said to [Rabbi Ḥiyya the Great]: ‘Blessed is he who taught me Midrash.’ [Rabbi Ḥiyya] kissed him on his head.

אגַּם אַהֲבָתָם, שֶׁהָיְתָה לַעֲבוֹדַת כּוֹכָבִים שֶׁלָּהֶם יוֹתֵר מִן הַקָּדוֹשׁ בָּרוּךְ הוּא. גַּם שִׂנְאָתָם, שֶׁשֹּׂוֹנְאִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּמַעֲשֵׂה יְדֵיהֶם. גַּם קִנְאָתָם, שֶׁקִּנְאוּהוּ בַּעֲבוֹדַת כּוֹכָבִים שֶׁלָּהֶם, שֶׁנֶּאֱמַר (דברים לב, טז): יַקְנִאֻהוּ בְּזָרִים, וְחֵלֶק אֵין לָהֶם עוֹד לְעוֹלָם, אֲבָל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק וְשָׂכָר טוֹב, שֶׁנֶּאֱמַר: לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ. סְלִיק סִדְרָא תִּנְיָנָא ^ סדרא תליתאה

1“Even their love, even their hatred and even their envy, have already perished; they will never again have a portion in anything that is done under the sun” (Ecclesiastes 9:6).“Even their love” – that they had for their idolatry more than for the Holy One blessed be He; “even their hatred” – that they had for the Holy One blessed be He [and they expressed] through their actions; “even their envy [kinatan]” – that they infuriated Him [kinuhu] with their idol worship, as it is stated: “They would infuriate Him with strange gods” (Deuteronomy 32:16). They no longer have a portion in the world.¹⁶ But Israel has a portion and an excellent reward, as it is stated: “Go eat your bread joyfully” (Ecclesiastes 9:7).

אלֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ, אָמַר רַבִּי הוּנָא בְּרֵיהּ דְּרַבִּי אַחָא בְּשָׁעָה שֶׁהַתִּינוֹקוֹת נִפְטָרִין מִבֵּית רַבָּן, בַּת קוֹל יוֹצֵאת וְאוֹמֶרֶת לָהֶם: לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ, נִתְקַבֵּל הֶבֶל פִּיכֶם לְפָנַי כְּרֵיחַ נִיחוֹחַ. וּבְשָׁעָה שֶׁיִּשְׂרָאֵל נִפְטָרִין מִבָּתֵּי כְנֵסִיּוֹת וּמִבָּתֵּי מִדְרָשׁוֹת, בַּת קוֹל יוֹצֵאת וְאוֹמֶרֶת: לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ, כְּבָר נִשְׁמְעָה תְּפִלַּתְכֶם לְפָנַי כְּרֵיחַ נִיחוֹחַ. דָּבָר אַחֵר, לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ, זוֹ פָּרָשַׁת חַלָּה. וּשְׁתֵה בְלֶב טוֹב יֵינֶךָ, זוֹ פָּרָשַׁת נְסָכִים. כִּי כְבָר רָצָה הָאֱלֹהִים אֶת מַעֲשֶׂיךָ, זוֹ הַכְנָסַת יִשְׂרָאֵל לָאָרֶץ, שֶׁנֶּאֱמַר (במדבר טו, ב): כִּי תָבֹאוּ אֶל אֶרֶץ. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַר קְרָיָה בְּאַבְרָהָם אָבִינוּ, כְּשֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית כב, ב): קַח נָא אֶת בִּנְךָ אֶת יְחִידְךָ. בַּיּוֹם הָרִאשׁוֹן לֹא רָאָה כְּלוּם וְלֹא בַּשֵּׁנִי, בַּיּוֹם הַשְּׁלִישִׁי מַה כְּתִיב בּוֹ (בראשית כב, ב): וַיַּרְא אֶת הַמָּקוֹם מֵרָחֹק, מַה רָאָה, רָאָה עָנָן קָשׁוּר עַל הָהָר, אָמַר, דּוֹמֶה שֶׁזֶּה הָהָר שֶׁאָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַעֲלוֹת אֶת יִצְחָק בְּנִי עָלָיו, אָמַר לוֹ, יִצְחָק בְּנִי, רוֹאֶה אַתָּה מַה שֶּׁאֲנִי רוֹאֶה, אָמַר לוֹ, הֵן. אָמַר לוֹ מָה אַתָּה רוֹאֶה, אָמַר לוֹ עָנָן קָשׁוּר עַל הָהָר. אָמַר לֶאֱלִיעֶזֶר וּלְיִשְׁמָעֵאל נְעָרָיו רוֹאִים אַתֶּם כְּלוּם, אָמְרוּ, לָאו. אָמַר הוֹאִיל וְאֵין אַתֶּם רוֹאִים כְּלוּם וְהַחֲמוֹר אֵינוֹ רוֹאֶה כְּלוּם, (בראשית כב, ב): שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר, עַם דּוֹמִין לַחֲמוֹר. אָז הוּא נָטַל יִצְחָק וְהֶעֱלָהוּ הָרִים וְהוֹרִידוֹ גְבָעוֹת וְהֶעֱלָהוּ לְרֹאשׁ הַר אֶחָד גָּבוֹהַּ וְתָלוּל, וּבָנָה מִזְבֵּחַ וְסִדֵּר מַעֲרָכָה וַעֲקָדוֹ עָלָיו, וְנָטַל הַמַּאֲכֶלֶת לְשָׁחֲטוֹ, וְאִלּוּלֵי שֶׁבָּא מַלְאָךְ וְאָמַר לוֹ (בראשית כב, ב): אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר, כְּבָר שְׁחָטוֹ. וּכְשֶׁבָּא אֶל אִמּוֹ, אָמְרָה לוֹ הֵיכָן הָיִיתָ בְּנִי, אָמַר לָהּ נְטָלַנִי אַבָּא וְהֶעֱלַנִי הָרִים וְהוֹרִידַנִי גְבָעוֹת, וְהֶעֱלַנִי לְהַר אֶחָד וּבָנָה מִזְבֵּחַ וְסִדֵּר מַעֲרָכָה וַעֲקָדַנִי עָלָיו וְנָטַל מַאֲכֶלֶת לְשָׁחֲטֵנִי, אִלּוּ לֹא בָּא מַלְאָךְ אֶחָד מִן הַשָּׁמַיִם וְאָמַר לוֹ: אַבְרָהָם אַבְרָהָם אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר, כְּבָר הָיִיתִי שָׁחוּט. כֵּיוָן שֶׁשָּׁמְעָה שָׂרָה אִמּוֹ כָּךְ צָוְוחָה וְלֹא הִסְפִּיקָה לִגְמֹר אֶת הַדָּבָר עַד שֶׁיָּצְתָה נִשְׁמָתָהּ, דִּכְתִיב (בראשית כג, ב): וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ, מֵהֵיכָן בָּא מֵהַר הַמּוֹרִיָּה בָּא. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר, הָיָה אַבְרָהָם מְהַרְהֵר בְּלִבּוֹ וְאוֹמֵר תֹּאמַר שֶׁמָּא פַּסְלוּת הָיָה בִּבְנִי וְלֹא נִתְקַבֵּל, יָצְתָה בַּת קוֹל וְאָמְרָה לוֹ, אַבְרָהָם אַבְרָהָם, לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ וגו' כִּי כְבָר רָצָה הָאֱלֹהִים אֶת מַעֲשֶׂיךָ, רָצָה הָאֱלֹהִים אֶת קָרְבָּנְךָ. רַבִּי מוֹנָא דִּשְׁאָב וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי פָּתַר קְרָיָיא בְּרֹאשׁ הַשָּׁנָה וּבְיוֹם הַכִּפּוּרִים, מָשָׁל לִמְדִינָה שֶׁהָיְתָה חַיֶּבֶת לִיפְּסִין לַמֶּלֶךְ, שָׁלַח הַמֶּלֶךְ גַּבָּאי טִימְיוֹן לִגְבּוֹתָהּ, בְּרִחוּק עֲשָׂרָה מִילִין יָצְאוּ גְדוֹלֵי הַמְּדִינָה וְקִלְּסוּהוּ וְהִתִּיר לָהֶם שְׁלִישׁ, בְּרִחוּק חֲמִשָּׁה מִילִין יָצְאוּ הַבֵּינוֹנִים וְקִלְּסוּהוּ וְהִתִּיר לָהֶם שְׁלִישׁ, כְּשֶׁקָּרַב יָצְאוּ לִקְרָאתוֹ אֲנָשִׁים וְנָשִׁים וָטַף וְקִלְּסוּהוּ וּמָחַל לָהֶם אֶת הַכֹּל, אָמַר לוֹן מַה דַּאֲזַל אֲזַל, מִן הָכָא וּלְהַלָּן הוּא חוּשְׁבָּנָא. כָּךְ עֶרֶב רֹאשׁ הַשָּׁנָה גְּדוֹלֵי הַדּוֹר מִתְעַנִּין, הַקָּדוֹשׁ בָּרוּךְ הוּא מַתִּיר לָהֶם שְׁלִישׁ מֵעֲוֹנוֹתֵיהֶם, שֶׁנֶּאֱמַר (תהלים קל, ד): כִּי עִמְךָ הַסְּלִיחָה לְמַעַן תִּוָּרֵא. אָמַר רַבִּי אַחָא מֵרֹאשׁ הַשָּׁנָה סְלִיחָה מְתֻקֶּנֶת לְךָ, לְמַעַן תִּוָּרֵא, שֶׁתְּהֵא יִרְאָתְךָ עַל בְּרִיּוֹתֶיךָ, וְאוֹתָן הַיָּמִים שֶׁבֵּין רֹאשׁ הַשָּׁנָה לְיוֹם הַכִּפּוּרִים, הַיְחִידִים מִתְעַנִּין וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַתִּיר לָהֶם עוֹד שְׁלִישׁ מֵעֲוֹנוֹתֵיהֶם, וּבְיוֹם הַכִּפּוּרִים מִתְעַנִּין כֻּלָּן וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַתִּיר לָהֶם עוֹד שְׁלִישׁ מֵעֲוֹנוֹתֵיהֶן, עַד שֶׁמִּתְעַנִּין אֲנָשִׁים וְנָשִׁים וָטַף מוֹחֵל לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַכֹּל, וְאוֹמֵר מַה דַּאֲזַל אֲזַל מִן הָכָא וּלְהַלָּן הוּא חוּשְׁבָּנָא. יָצְתָה בַּת קוֹל וְאוֹמֶרֶת לָהֶם: לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ, כְּבָר נִשְׁמְעָה תְּפִלַּתְכֶם. אַבָּא תַּחֲנָה חֲסִידָא נִכְנַס לְעִירוֹ עֶרֶב שַׁבָּת עִם חֲשֵׁכָה, וַחֲבִילָתוֹ מֻנַּחַת לוֹ עַל כְּתֵפוֹ, וּמָצָא מֻכֶּה שְׁחִין אֶחָד מֻטָּל בְּפָרָשַׁת דְּרָכִים, אָמַר לוֹ רַבִּי עֲשֵׂה עִמִּי צְדָקָה וְהַכְנִיסֵנִי לָעִיר. אָמַר, אִם אֲנִי מַנִּיחַ חֲבִילָתִי מֵהֵיכָן אֶתְפַּרְנֵס אֲנִי וּבֵיתִי, וְאִם אֲנִי מַנִּיחַ אֶת מֻכֶּה שְׁחִין אֲנִי מִתְחַיֵּב בְּנַפְשִׁי, מֶה עָשָׂה, הִמְלִיךְ יֵצֶר טוֹב עַל יֵצֶר רָע וְהִכְנִיסוֹ לַמֻּכֶּה שְׁחִין לָעִיר, וּבָא וְנָטַל אֶת חֲבִילָתוֹ וְנִכְנַס עִם דִּמְדּוּמֵי חַמָּה, וְהָיוּ הַכֹּל תְּמֵהִין וְאוֹמְרִים זֶה הוּא אַבָּא תַּחֲנָה חֲסִידָא. אַף הוּא הִרְהֵר בְּלִבּוֹ וְאָמַר תֹּאמַר שֶׁמָּא חִלַּלְתִּי אֶת הַשַּׁבָּת, בְּאוֹתָהּ שָׁעָה הִזְרִיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַחַמָּה, דִּכְתִיב (מלאכי ג, כ): וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וגו'. בְּאוֹתָהּ שָׁעָה הִרְהֵר בְּלִבּוֹ וְאָמַר תֹּאמַר שֶׁלֹא נִתְקַבֵּל שְׂכָרִי, יָצְתָה בַּת קוֹל וְאָמְרָה לוֹ: לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ וּשְׁתֵה בְלֶב טוֹב יֵינֶךָ כִּי כְבָר רָצָה הָאֱלֹהִים אֶת מַעֲשֶׂיךָ, נִתְקַבֵּל שְׂכָרְךָ. דָּבָר אַחֵר, לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ, מְדַבֵּר בְּדָנִיֵּאל אִישׁ חֲמוּדוֹת, שֶׁנֶּאֱמַר (דניאל ט, כא): וְעוֹד אֲנִי מְדַבֵּר בַּתְּפִלָּה וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה מֻעָף בִּיעָף, טָיֵיס וְחָזַר וְטָיֵיס. (דניאל ט, כא): וַיָּבֶן וַיְדַבֵּר עִמִּי, רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק אָמַר דָּנִיֵּאל אִישׁ חֲמוּדוֹת אָמַר יָדַע הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁגָּמַרְתִּי תְּפִלָּתִי, וְשָׁלַח הַמַּלְאָךְ וְדִבֵּר עִמִּי, שֶׁנֶּאֱמַר: וַיָּבֶן וַיְדַבֵּר עִמִּי. וּמַה דִּבֵּר עִמִּי, אָמַר לִי: בִּתְחִלַּת תַּחֲנוּנֶיךָ יָצָא דָּבָר, אָמַר לִי גְּזֵרָה נִגְזְרָה שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ וּלְמַלֵּא שְׁאֵלָתֶךָ, אָמַרְתִּי בִּתְחִלַּת תַּחֲנוּנֶיךָ כִּי חֲמוּדוֹת אָתָּה, שֶׁהָיָה מִתְאַוֶּה לִתְפִלָּתוֹ. רַבִּי שְׁמוּאֵל בַּר אוֹנְיָא בְּשֵׁם רַבִּי אַחָא, שָׁלשׁ פְּעָמִים כְּתִיב בְּכָאן חֲמוּדוֹת, חֲמוּדוֹת, חֲמוּדוֹת, אָמַר לֵיהּ דַּיֶּיךָ בּוֹרַאֲךָ מִתְחַמֵּד לָךְ, פַּמַּלְיָא שֶׁלּוֹ מִתְחַמֵּד לָךְ, וְתוֹרָתוֹ מִתְחַמֶּדֶת לָךְ, דִּכְתִיב (דניאל י, יב): כִּי מִן הַיּוֹם הָרִאשׁוֹן אֲשֶׁר נָתַתָּ אֶת לִבְּךָ לְהָבִין וּלְהִתְעַנּוֹת לִפְנֵי אֱלֹהֶיךָ נִשְׁמְעוּ דְּבָרֶיךָ, נִשְׁמְעָה תְּפִלָּתְךָ, יָצְתָה בַּת קוֹל וְאָמְרָה לוֹ: לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ, כְּבָר נִשְׁמַע תְּפִלָּתְךָ.

1“Go, eat your bread joyfully, and drink your wine goodheartedly, as God has already accepted your actions” (Ecclesiastes 9:7).“Go, eat your bread joyfully.” Rabbi Huna son of Rabbi Aḥa said: When the children take their leave from school,¹⁷ a Divine Voice emerges and says to them: “Go, eat your bread joyfully,” – your breath¹⁸ has been accepted before Me as a pleasing aroma. When Jews take their leave of synagogues and study halls, a Divine Voice emerges and says to them: “Go, eat your bread joyfully” – your prayer has been accepted before Me as a pleasing aroma.Another matter, “go, eat your bread joyfully” – this is the Torah portion of ḥalla; “and drink your wine goodheartedly” – this is the Torah portion of libations; “as God has already accepted your actions” – this is the entry of the Israelites into the Land, as it is stated: “When you come to the Land” (Numbers 15:2).Rabbi Azarya in the name of Rabbi Yehuda bar Simon interpreted the verse as regarding Abraham our patriarch. When the Holy One blessed be He said to him: “Take now your son, your only one […and offer him up there as a burnt offering on one of the mountains that I will tell you]” (Genesis 22:2), on the first day, he did not see anything, nor on the second. On the third day, this is what is written in its regard: “He saw the place from afar” (Genesis 22:4). What did he see? He saw a cloud affixed to the mountain. He said: It appears that this is the mountain upon which the Holy One blessed be He said to me to bring up my son Isaac. He said to him: ‘Isaac, my son, do you see what I see?’ [Isaac] said to him: ‘Yes.’ He said to [Isaac]: ‘What do you see?’ [Isaac] said to him: ‘A cloud affixed to the mountain.’ He said to Eliezer and Ishmael, his lads: ‘Do you see anything?’ They said: ‘No.’ He said: ‘Since you do not see anything and the donkey does not see anything, “stay here with the donkey [im haḥamor]” (Genesis 22:5) – a people comparable to a donkey [am domin laḥamor].¹⁹ Then he took Isaac and took him up mountains, took him down hills, and took him up to the peak of a particularly high and steep mountain. He built an altar, arranged the arrangement of wood, bound him upon it, and took the knife to slaughter him. Had the angel not come and said to him: “Do not extend your hand to the lad” (Genesis 22:12), he would have already slaughtered him.When [Isaac] came to his mother, she said to him: ‘Where were you, my son?’ He said to her: ‘Father took me, and took me up mountains, took me down hills, and took me up to a certain mountain. He built an altar, arranged the arrangement of wood, bound me upon it, and took the knife to slaughter me. Had the angel not come and said to him: “Abraham, Abraham, do not extend your hand to the lad,” I would have already been slaughtered.’ When Sarah heard this, she screamed, and did not manage to complete her cry until her soul departed, as it is written: “Abraham came to eulogize Sarah and to weep for her” (Genesis 23:2). From where did he come? He came from Mount Moriah. Rabbi Yehuda ben Rabbi Simon said: Abraham was ruminating in his heart: Perhaps there was a defect in my son and he was not accepted.²⁰ A Divine Voice emerged and said to him: ‘Abraham, Abraham, “go, eat your bread joyfully…as God has already accepted your actions,” God has accepted your offering.’Rabbi Mona of Shaab and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi interpreted the verse as regarding Rosh HaShana and Yom Kippur. This is analogous to a province that owed taxes to the king. The king dispatched a tax collector from the treasury to collect it. [When he was] at a distance of ten mil, the prominent leaders of the province emerged and lauded him, and he forgave one-third for them. At a distance of five mil, the middling ones emerged and lauded him, and he forgave one-third for them. When he neared [and was right outside the province], men, women, and children emerged to greet him, and he forgave it in its entirety. He said, ‘What is past is past, from here onward is a new account.’ So too, on the day before Rosh HaShana, the prominent leaders of the generation fast and the Holy One blessed be He absolves them of one-third of their transgressions, as it is stated: “Yet forgiveness is with You, so You will be feared” (Psalms 130:4). Rabbi Aḥa said: Forgiveness is primed for you from Rosh HaShana, “so You will be feared” – so Your fear will be on Your creations. Those days between Rosh HaShana and Yom Kippur, individuals fast, and the Holy One blessed be He absolves them of another third of their transgressions. On Yom Kippur, all of them fast, and the Holy One blessed be He absolves them of another third of their transgressions. When men, women, and children fast, the Holy One blessed be He forgives them for everything and says: ‘What is past is past, and the new account is from here onward.’ A Divine Voice emerges and says to them: “Go, eat your bread joyfully” – your prayer has already been heard.Abba Taḥana the Pious was entering his city on Shabbat eve at [just before] nightfall, and his bundle was on his shoulder. He found a particular [individual] afflicted with boils lying at a crossroads. [The man] said to him: ‘Rabbi, perform for me a charitable act and bring me into the city.’ [Abba Taḥana] said: If I put down my bundle, how will I and my family earn a living? But if I abandon the man afflicted with boils, I deserve to lose my life. What did he do? He had the good inclination overcome the evil inclination and he took the man afflicted with boils into the city, and [then] came and took his bundle and entered with the light of the [setting] sun. Everyone was astonished and saying: Is this Abba Taḥana the Pious? He, too, ruminated in his heart and said: Would you say that I desecrated Shabbat? At that moment, the Holy One blessed be He caused the sun to shine, as it is written: “The sun of righteousness will shine for you, who fear My name” (Malachi 3:20). At that moment, he ruminated in his heart and said: Would you say that I will not receive reward?²¹ A Divine Voice emerged and said: “Go, eat your bread joyfully, and drink your wine goodheartedly, as God has already accepted your actions.” You will receive your reward.Another matter, [the verse] “go, eat your bread joyfully,” is speaking of Daniel, the beloved man, as it is stated: “I was still speaking in prayer, and the man Gabriel, whom I had seen in the previous vision, was flying swiftly [mu’af bi’af]” (Daniel 9:21); he flew and flew again. “He explained and spoke with me” (Daniel 9:22). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Daniel, the beloved man, said: The Holy One blessed be He knows that I finished my prayer and He sent an angel²² and spoke with me, as it is stated: “He explained and spoke with me.” What did he say to me? He said to me: At the beginning of your supplications a word went forth” (Daniel 9:23). He said to me: I issued a decree that the Temple will be rebuilt. I said your request will be fulfilled at the beginning of your supplications, [but did not tell you until now] “because you are beloved,” (Daniel 9:23), for He desired his prayer.²³ Rabbi Shmuel bar Onya [said] in the name of Rabbi Aḥa: Beloved is written here three times, “beloved” (Daniel 9:23), “beloved” (Daniel 10:11), “beloved” (Daniel 10:19). [Gabriel] said to him: You are very beloved. You are beloved to your Creator, you are beloved to His entourage, and you are beloved to His Torah, as it is written: “For from the first day that you set your heart to understand, and to fast before your God, your words have been heard” (Daniel 10:12), your prayer has been heard. A Divine Voice emerged and said to him: “Go, eat your bread joyfully” – your prayer has already been heard.

אבְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים וְשֶׁמֶן עַל רֹאשְׁךָ אַל יֶחְסָר, אָמַר רַבִּי יוֹחָנָן בֶּן זַכַּאי, אִם בִּבְגָדִים לְבָנִים הַכָּתוּב מְדַבֵּר, כַּמָּה בְּגָדִים לְבָנִים יֵשׁ לָהֶם לְאֻמּוֹת הָעוֹלָם. וְאִם בִּשְׁמָנִים טוֹבִים הַכָּתוּב מְדַבֵּר, כַּמָּה שְׁמָנִים טוֹבִים יֵשׁ לְאֻמּוֹת הָעוֹלָם. הָא אֵינוֹ מְדַבֵּר אֶלָּא בְּמִצְוֹת וּמַעֲשִׂים טוֹבִים וּבַתּוֹרָה. רַבִּי יְהוּדָה הַנָּשִׂיא מְשָׁלוֹ מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁעָשָׂה סְעוּדָה וְזִמֵּן אֶצְלוֹ אוֹרְחִים, אָמַר לָהֶם לְכוּ וְרַחֲצוּ וְגַהֲצוּ וּסְכוּ וְרַחֲצוּ בִגְדֵיכֶם וְהַתְקִינוּ עַצְמְכֶם לַסְּעוּדָה, וְלֹא קָבַע לָהֶם זְמַן אֵימָתַי יָבוֹאוּ לַסְּעוּדָה, וְהָיוּ הַפִּקְחִין מְטַיְּלִין עַל פֶּתַח פָּלָטִין שֶׁל מֶלֶךְ, אָמְרִין כְּלוּם פָּלָטִין שֶׁל מֶלֶךְ חָסֵר כְּלוּם. הַטִּפְּשִׁין שֶׁבָּהֶן לֹא הִשְׁגִּיחוּ וְלֹא הִקְפִּידוּ עַל דְּבַר הַמֶּלֶךְ, אָמְרוּ שֶׁסּוֹפֵנוּ לְהַרְגִּישׁ בִּסְעוּדַת הַמֶּלֶךְ, כְּלוּם יֵשׁ סְעוּדָה שֶׁאֵין בָּה הֶטְרֵחַ וְחֶבְרָה אֵלּוּ לָאֵלּוּ. וְהָלַךְ הַסַּיָּד לְסִידוֹ, וְיוֹצֵר לְטִיטוֹ, נַפָּח לְפֶחָמוֹ, כּוֹבֵס לְבֵית הַמִּשְׁרָה שֶׁלּוֹ, פִּתְאֹם אָמַר הַמֶּלֶךְ יָבוֹאוּ הַכֹּל לַסְּעוּדָה, מִהֲרוּם, אֵלּוּ בָּאוּ בִּכְבוֹדָם וְאֵלּוּ בָּאוּ בְּנִוּוּלָם, שָׂמַח הַמֶּלֶךְ עַל הַפִּקְחִין שֶׁקִּיְמוּ דְּבָרוֹ שֶׁל מֶלֶךְ וְלֹא עוֹד אֶלָּא שֶׁכִּבְּדוּ פָּלָטִין שֶׁל מֶלֶךְ, וְכָעַס עַל הַטִּפְּשִׁין שֶׁלֹא קִיְּמוּ אֶת דְּבַר הַמֶּלֶךְ וְנִוְּלוּ פָּלָטִין שֶׁל מֶלֶךְ, אָמַר הַמֶּלֶךְ אֵלּוּ שֶׁהִתְקִינוּ עַצְמָן לַסְּעוּדָה יָבוֹאוּ וְיֹאכְלוּ בִּסְעוּדַת הַמֶּלֶךְ, וְאֵלּוּ שֶׁלֹא הִתְקִינוּ עַצְמָן לַסְּעוּדָה, לֹא יֹאכְלוּ בִּסְעוּדַת הַמֶּלֶךְ, יָכוֹל יֵלְכוּ וְיִפָּטְרוּ לָהֶם, חָזַר הַמֶּלֶךְ לוֹמַר לָאו, אֶלָּא יִהְיוּ אֵלּוּ מְסֻבִּין וְאוֹכְלִין וְשׁוֹתִין, וְאֵלּוּ יִהְיוּ עוֹמְדִים עַל רַגְלֵיהֶם לוֹקִין וְרוֹאִין וּמִצְטָעֲרִים. כָּךְ לֶעָתִיד לָבוֹא, הוּא שֶׁיְשַׁעְיָה אוֹמֵר (ישעיה סה, יג): הִנֵּה עֲבָדַי יֹאכֵלוּ וְאַתֶּם תִּרְעָבוּ. זִיוְתָאי אָמַר מִשּׁוּם רַבִּי מֵאִיר, אֵלּוּ מְסֻבִּין וְאוֹכְלִין וְשׁוֹתִין, וְאֵלּוּ מְסֻבִּין לֹא אוֹכְלִין וְלֹא שׁוֹתִין, לֹא דוֹמֶה צַעֲרוֹ שֶׁל זֶה שֶׁהוּא עוֹמֵד לְצַעֲרוֹ שֶׁל זֶה שֶׁהוּא מֵסֵב, זֶה שֶׁהוּא עוֹמֵד לֹא אוֹכֵל וְלֹא שׁוֹתֶה דּוֹמֶה לִמְשַׁמֵּשׁ, זֶה שֶׁמֵּסֵב וְאֵינוֹ אוֹכֵל צַעֲרוֹ כָּפוּל וּמְכֻפָּל וּפָנָיו מוֹרִיקוֹת, הוּא שֶׁהַנָּבִיא אוֹמֵר (מלאכי ג, יח): וְשַׁבְתֶּם וּרְאִיתֶם בֵּין צַדִּיק לְרָשָׁע. בַּר קַפָּרָא וְרַבִּי יִצְחָק בַּר קַפָּרָא אָמְרֵי לְאִשְׁתּוֹ שֶׁל בּוּלְדָּרִיס שֶׁהָיְתָה מְקַשֶּׁטֶת עַצְמָהּ בִּפְנֵי שְׁכֵנוֹתֶיהָ, אָמְרוּ לָהּ שְׁכֵנוֹתֶיהָ בַּעְלִיךְ אֵינוֹ כָּאן בִּפְנֵי מִי אַתְּ מְקַשֶׁטֶת עַצְמֵךְ, אָמְרָה לְהוֹן בַּעְלִי מַלָּח הוּא, אִם יִזְדַּמֵּן לוֹ מְעַט רוּחַ תֵּיכֶף יָבוֹא וְנִמְצָא עוֹמֵד לְמַעְלָה מֵרֹאשִׁי, לֹא מוּטָב שֶׁיִּרְאֶה אוֹתִי בִּכְבוֹדִי וְלֹא בְּנִוּוּלִי, כָּךְ, בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים מִן הָעֲבֵרוֹת, וְשֶׁמֶן עַל רֹאשְׁךָ אַל יֶחְסָר מִמִּצְווֹת וּמַעֲשִׂים טוֹבִים. תָּנֵי וְשׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ, שָׁאֲלוּ תַּלְמִידָיו אֶת רַבִּי אֱלִיעֶזֶר, אָמְרִין לֵיהּ רַבִּי וְכִי אָדָם יוֹדֵעַ אֵימָתַי הוּא מֵת שֶׁיַּעֲשֶׂה תְּשׁוּבָה. אָמַר לָהֶם לֹא כָּל שֶׁכֵּן, יָשׁוּב הַיּוֹם שֶׁמָּא יָמוּת לְמָחָר שֶׁל אַחֲרָיו, וְנִמְצְאוּ כָּל יָמָיו בִּתְשׁוּבָה, לְכָךְ נֶאֱמַר: בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים.

1“May your garments be white at all times, and may the oil on your head not be lacking” (Ecclesiastes 9:8).“May your garments be white at all times, and may the oil on your head not be lacking.” If the verse is referring to white garments, how many white garments are there among the nations of the world? And if the verse is referring to oils, how many oils are there among the nations of the world? It is referring only to mitzvot, good deeds, and Torah. Rabbi Yehuda HaNasi stated a parable; to what is this matter analogous? It is to a king who made a feast and invited guests. He said to them: ‘Go bathe and anoint [yourselves], press and launder your garments, and prepare yourselves for the feast.’ But he did not set a time for them when they should come to the feast. The clever among them strolled at the entrance to the king’s palace. They said: ‘Does the king’s palace lack anything?’²⁴ The fools among them paid no heed and were not scrupulous regarding the king’s instructions. They said: ‘Ultimately, we will sense when the king’s feast begins. Is there any feast that does not require preparation and [arranging] seating [for the guests] next to each other?’ The plasterer went to his plaster, the potter to his mortar, the blacksmith to his coal, the launderer to his laundry room. Suddenly, the king said: ‘Everyone to the feast.’ They hurried them.²⁵). These came in their glory, and those came in their repulsiveness. The king was pleased with those who were clever, who fulfilled the king’s instructions, and moreover, they brought honor to the king’s palace, but he was angry at the fools who did not fulfill the king’s instructions, and disrespected the king’s palace. The king said: ‘Let those who prepared themselves for the feast come and partake in the king’s feast, and those who did not prepare themselves for the feast will not partake of the king’s feast.’ One might [think] they would take their leave, [but] the king then said: ‘No, but rather these shall recline, eat, and drink, and those shall stand on their feet, be punished, observe, and suffer.’ So it will be in the future;²⁶ this is what Isaiah said: “Behold, My servants will eat and you will starve; [behold, My servants will drink and you will thirst; behold, My servants will rejoice and you will be ashamed]” (Isaiah 65:13).Zivetai said in the name of Rabbi Meir: These recline, eat, and drink, and those recline, but do not eat and drink. There is no comparing the suffering of one who stands to the suffering of one who reclines. One who stands and does not eat and does not drink is like a waiter; one who reclines but does not eat, his suffering is exponentially greater and his face turns sallow. This is what the prophet says: “You will return and see the difference between the righteous and the wicked” (Malachi 3:18).Bar Kappara and Rabbi Yitzḥak bar Kappara said: [This is analogous] to the wife of a royal courier who would adorn herself before her neighbors. Her neighbors said to her: ‘Your husband is not here, before whom are you adorning yourself?’ She said to them: ‘My husband is a sailor. If a favorable breeze will happen his way, he will come and will be standing over my head. Is it not preferable that he see me in my glory, and not in my repulsiveness?’ So too, “may your garments be white at all times” from transgressions, “and may the oil on your head not be lacking,” from mitzvot and good deeds. It is taught: Repent one day before your death (Avot 2:10). His students asked Rabbi Eliezer, they said to him: ‘Rabbi, does a person know when he will die in order to repent?’ He said to them: ‘All the more so, let him repent today, as perhaps, he will die tomorrow. The result is that all his days he is engaged in repentance.’ That is why it is stated: “May your garments be white at all times.”

ארְאֵה חַיִּים עִם אִשָּׁה אֲשֶׁר אָהַבְתָּ, אָמַר רַבִּי מִשּׁוּם עֵדָה קְדוֹשָׁה, קְנֵה לְךָ אֻמָּנוּת עִם הַתּוֹרָה, מַה טַּעְמָא רְאֵה חַיִּים וגו', וְלָמָּה הוּא קוֹרֵא אוֹתָן עֵדָה קְדוֹשָׁה, שֶׁשָּׁם הָיוּ רַבִּי יוֹסֵי בֶּן מְשֻׁלָּם וְרַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא, שֶׁהָיוּ מְשַׁלְּשִׁין הַיּוֹם, שְׁלִישׁ לְתוֹרָה, שְׁלִישׁ לִתְפִלָּה, שְׁלִישׁ לִמְלָאכָה. וְיֵשׁ אוֹמְרִים שֶׁהָיוּ יְגֵעִין בַּתּוֹרָה בִּימוֹת הַחֹרֶף, וּבִמְלָאכָה בִּימוֹת הַקַּיִץ. רַבִּי יִצְחָק בֶּן אֶלְעָזָר הָיָה קוֹרֵא לְרַבִּי יְהוֹשֻׁעַ בְּרֵיהּ דְּרַבִּי טִימֵי וְרַבִּי בּוּרְקֵי עֵדָה קְדוֹשָׁה, שֶׁהָיוּ מְשַׁלְּשִׁין שְׁלִישׁ לְתוֹרָה, שְׁלִישׁ לִתְפִלָּה, שְׁלִישׁ לִמְלָאָכָה. תָּנֵי אָבֵל אָסוּר לְהַכְנִיס לוֹ אִשָּׁה עַד שְׁלשִׁים יוֹם, רַבִּי יְהוּדָה אוֹמֵר עַד שֶׁעָבְרוּ שְׁלשָׁה רְגָלִים זֶה אַחַר זֶה, כְּנֶגֶד שָׁלשׁ פְּעָמִים שֶׁכָּתוּב חַיִּים, חַיִּים, חַיִּים, בַּמֶּה דְבָרִים אֲמוּרִים כְּשֶׁיֵּשׁ לוֹ בָּנִים, אֲבָל אֵין לוֹ בָּנִים אוֹ שֶׁהָיוּ לוֹ בָּנִים קְטַנִּים, מֻתָּר, מִפְּנֵי מִעוּט פְּרִיָּה וּרְבִיָּה וּפַרְנָסָתָן, וּמַעֲשֶׂה שֶׁמֵּתָה אִשְׁתּוֹ שֶׁל רַבִּי טַרְפוֹן וּכְשֶׁנִּסְתַּם הַגּוֹלֵל אָמַר לַאֲחוֹתָהּ בְּתוֹךְ הָאֵבֶל הִכָּנְסִי וְגַדְּלִי אֶת בְּנֵי אֲחוֹתֵךְ, וְאַף עַל פִּי שֶׁכְּנָסָהּ לֹא נָהַג בָּהּ דֶּרֶךְ אֶרֶץ אֶלָּא לְאַחַר שְׁלשִׁים יוֹם. תָּנֵי אָבֵל אָסוּר לֵילֵךְ לְבֵית הַמִּשְׁתֶּה עַד שְׁלשִׁים יוֹם. תָּנֵי, מִצְווֹת הָאָב חַיָּב בִּבְנוֹ לְמוּלוֹ וְלִפְדּוֹתוֹ, וְגַם לְלַמְּדוֹ תּוֹרָה, וּלְלַמְּדוֹ אֻמָּנוּת, וּלְהַשִֹּׂיאוֹ אִשָּׁה, וְיֵשׁ אוֹמְרִים אַף לְהוֹשִׁיטוֹ בַּנָּהָר. לְמוּלוֹ מִנַּיִן, שֶׁנֶּאֱמַר (בראשית יז, יב): וּבֶן שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל זָכָר. לִפְדּוֹתוֹ מִנַּיִן, שֶׁנֶּאֱמַר (שמות יג, יג): וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה. לְלַמְּדוֹ תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (דברים יא, יט): וּלְמַדְתֶּם אֹתָם. לְלַמְּדוֹ אֻמָּנוּת מִנַּיִן, שֶׁנֶּאֱמַר (דברים ל, יט): וּבָחַרְתָּ בַּחַיִּים. לִשָֹּׂא אִשָּׁה מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה כט, ה): קְחוּ נָשִׁים וְהוֹלִידוּ בָּנִים וּבָנוֹת וּקְחוּ לִבְנֵיכֶם נָשִׁים. לְהוֹשִׁיטוֹ בַּנָּהָר מִנַּיִן, שֶׁנֶּאֱמַר: וּבָחַרְתָּ בַּחַיִּים. וְכָל מִי שֶׁאֵין לוֹ אִשָּׁה שָׁרוּי בְּלֹא טוֹב, בְּלֹא עֵזֶר, בְּלֹא שִׂמְחָה, בְּלֹא בְּרָכָה, בְּלֹא כַּפָּרָה. בְּלֹא טוֹב מִנַּיִן (בראשית ב, יח): לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ. בְּלֹא עֵזֶר מִנַּיִן (בראשית ב, יח): אֶעֱשֶׂה לוֹ עֵזֶר כְּנֶגְדּוֹ, בְּלֹא שִׂמְחָה מִנַּיִן (דברים יד, כו): וְשָׂמַחְתָּ אַתָּה וּבֵיתֶךָ. בְּלֹא בְּרָכָה מִנַּיִן (יחזקאל מד, ל): לְהָנִיחַ בְּרָכָה אֶל בֵּיתֶךָ. בְּלֹא כַפָּרָה מִנַּיִן (ויקרא טז, יא): וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אוֹמֵר אַף בְּלֹא חַיִּים, שֶׁנֶּאֱמַר: רְאֵה חַיִּים עִם אִשָּׁה אֲשֶׁר אָהַבְתָּ. בְּלֹא שָׁלוֹם, שֶׁנֶּאֱמַר (שמואל א כה, ו): וְאַתָּה שָׁלוֹם וּבֵיתְךָ שָׁלוֹם. רַבִּי חִיָּא בַּר גַּמְדָא אָמַר אַף אֵינוֹ אָדָם שָׁלֵם, שֶׁנֶּאֱמַר (בראשית ה, ב): וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת שְׁמָם אָדָם, בִּזְּמַן שֶׁשְּׁנֵיהֶם כְּאֶחָד הֵם אָדָם, אֵין שְׁנֵיהֶם כְּאֶחָד אֵין קְרוּיִין אָדָם. וְיֵשׁ אוֹמְרִים אַף מְמַעֵט בַּדְּמוּת, שֶׁנֶּאֱמַר (בראשית ט, ו): כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם.

1“Enjoy life with a woman whom you love all the days of your life of vanity which He has given you under the sun, all the days of your vanity, as that is your portion in life, and in your toil that you toil under the sun” (Ecclesiastes 9:9).“Enjoy life with a woman whom you love.” Rabbi [Yehuda HaNasi] said in the name of the holy congregation: Acquire for yourself a craft with Torah. What is the reason? “Enjoy life [with a woman]…”²⁷ Why does he call them the holy congregation? It is because Rabbi Yosei ben Meshulam and Rabbi Shimon ben Menaseya, who would divide the day into three, one-third for Torah, one-third for prayer, and one-third for labor, were there. Some say: They would engage in Torah study during the days of winter, and in labor during the days of summer. Rabbi Yitzḥak ben Elazar would call Rabbi Yehoshua son of Rabbi Timi and Rabbi Burki the holy congregation, because they would divide the day into three, one-third for Torah, one-third for prayer, and one-third for labor.It is taught: It is prohibited for a mourner to marry a woman until thirty days [pass]. Rabbi Yehuda says: Until three consecutive pilgrimage festivals pass, corresponding to the three times that it is written: Life, life, life. In what case is this said? In a case when he has sons; however, if he has no sons, or if he has minor sons, it is permitted due to diminution of procreation and to see to their needs.²⁸ There was an incident and the wife of Rabbi Tarfon died, and when the grave was covered, he said to her sister amidst the mourning: ‘Enter my house²⁹ and raise your sister’s children.’ Even though he married her, he did not engage in conjugal relations until after thirty days. It is taught: It is prohibited for a mourner to go to a house of feasting until thirty days [have passed].It was taught: The mitzvot incumbent upon a father regarding his son are to circumcise him and to redeem him, and also to teach him Torah, to teach him a trade, and to marry him to a woman. Some say: Also to teach him to swim in a river. To circumcise him, from where [is it derived]? As it is stated: “He that is eight days old shall be circumcised among you, every male” (Genesis 17:12). To redeem him, from where [is it derived]? As it is stated: “And all the first-born of man among your sons you shall redeem” (Exodus 13:13). To teach him Torah, from where [is it derived]? As it is stated: “You shall teach them” (Deuteronomy 11:19). To marry a woman, from where [is it derived]? As it is stated: “Take women and beget sons and daughters and take women for your sons” (Jeremiah 29:6). To teach him to swim in a river, from where [is it derived]? As it is stated: “You shall choose life” (Deuteronomy 30:19).Anyone who does not have a wife is without goodness, without a helper, without joy, without blessing, without atonement. Without good, from where [is it derived]? [From the verse:] “It is not good for man to be alone” (Genesis 2:18). Without help, from where [is it derived]? [From the verse:] “I will make him a helper alongside him” (Genesis 2:18). Without joy, from where [is it derived]? [From the verse:] “You shall rejoice, you and your household” (Deuteronomy 14:26). Without blessing, from where [is it derived]? [From the verse:] “To place a blessing upon your house” (Ezekiel 44:30). Without atonement, from where [is it derived]? [From the verse:] “And he shall atone for himself and for his household” (Leviticus 16:11). Rabbi Yehoshua ben Levi says: Without life as well, as it is stated: “Enjoy life with a woman whom you love.” Without peace, as it is stated: “You are peace and your house is peace” (I Samuel 25:6). Rabbi Ḥiyya bar Gamda said: He is not even a complete person, as it is stated: “He blessed them and He called their name Adam”³⁰, which is the name of the first man, simply means “person.” (Genesis 5:2) – when the two of them are not as one they are not called Adam. Some say it diminishes the Divine Image, as it is stated: “Because He created man in the image of God” (Genesis 9:6).

אכֹּל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ, רַבִּי מְנַחֲמָא בְּשֵׁם רַבִּי בּוֹן מְסָרֵס הָדֵין קְרָיָה, אִם יוֹדֵעַ אַתְּ שֶׁאֵין מַעֲשֶׂה וְחֶשְׁבּוֹן וְדַעַת וְחָכְמָה בִּשְׁאוֹל אֲשֶׁר אַתָּה הוֹלֵךְ שָׁמָּה, כֹּל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ עֲשֵׂה. רַבִּי אַחָא הֲוָה מִתְחַמֵּד לְמֶיחֱמֵי אַפּוֹי דְּרַבִּי אֲלֶכְּסַנְדְּרִי, אִיתְחֲמֵי לֵיהּ בְּחֶלְמֵיהּ, הֶרְאָהוּ שְׁנֵי מִילִין, הֲרוּגֵי לוּד אֵין לִפְנִים מִמְחִיצָתָם, בָּרוּךְ שֶׁהֶעֱבִיר חֶרְפָּתָן שֶׁל לוּלְיָאנוּס וּפַפּוֹס, וְאַשְׁרֵי מִי שֶׁבָּא לְכָאן וְתַלְמוּדוֹ בְּיָדוֹ. זַבְדִּי בֶּן לֵוִי הֲוָה מִתְחַמֵּד לְמֶיחֱמֵי אַפּוֹי דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, אִיתְחֲמֵי לֵיהּ בְּחֶלְמֵיהּ, הֶרְאָהוּ בְּנֵי אָדָם פְּנֵיהֶם זְקוּפוֹת וּבְנֵי אָדָם פְּנֵיהֶם נְמוּכוֹת, אֲמַר לֵיהּ וּמַהוּ כְּדֵין, אָמַר לוֹ אֵלּוּ שֶׁפְּנֵיהֶם זְקוּפוֹת תַּלְמוּדָן בְּיָדָן, אֵלּוּ שֶׁפְּנֵיהֶם נְמוּכוֹת אֵין תַּלְמוּדָן בְּיָדָן. רֵישׁ לָקִישׁ וְאִית דְּאַמְרֵי רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲוָה מִתְחַמֵּד לְמֶיחֱמֵי לְרַבִּי חִיָּיא רַבָּה, אָמְרִין לֵיהּ לֵית אַתְּ הוּא כְּדַיי, אֲמַר לוֹן לָמָּה, וְלָא לְעֵית בְּאוֹרַיְיתָא כְּוָותֵיהּ, אָמְרִין לֵיהּ לָא אַלַּפְתְּ אוֹרָיְיתָא כְּוָותֵיהּ, וְלֹא עוֹד אֶלָּא דְּהוּא הֲוָה גָּלֵי. אֲמַר לוֹן וַאֲנָא לָא הֲוֵינָא גָּלֵי. אָמְרִין לֵיהּ אַתְּ הֲוֵית גָּלֵי לְמֵילַף, וְהוּא גָּלֵי לְאַלָּפָא. יְתֵב תְּלַת מְאָה תַּעֲנִיתָא אִתְחֲזֵי לֵיהּ, בְּחֶלְמֵיהּ, אֲמַר מָאן הוּא דִּכְלוּם וְדָבַר בְּגַרְמֵיהּ כְּלוּם, נוֹחַ לֵיהּ אִם לֹא נִבְרָא. רַבִּי אַסֵּי צָם תְּלָתִין יוֹמִין לְמֶיחֱמֵי רַבִּי חִיָּיא רַבָּא וְלָא חַמְיֵיהּ, אַמְרֵי לֵיהּ לֵית אַתְּ כְּדַיי. אֲמַר לוֹן אֶחֱמֵיהּ יָתֵיהּ וְיֶהֱוֵי מַה דְּיֶהֱוֵי, חֲמָא דַּרְגִּין דִּידֵיהּ וְכָהֲיָין עֵינוֹי, אִין תֵּימַר דְּרַבִּי אַסֵּי לָאו אָדָם גָּדוֹל הֲוָה, חַד גַּרְדְּיָיא אֲתָא קוֹמֵי דְּרַבִּי יוֹחָנָן אֲמַר חֲמֵית בְּחֶלְמִי רְקִיעָא נָפַל וְחַד מִן תַּלְמִידָךְ סַמְכֵיהּ בִּידֵיהּ, אֲמַר יְדַעְתְּ לֵיהּ, אֲמַר לֵיהּ אִין, אַעֲבַר יַתְהוֹן קָמַיי יָדַע אֲנָא לֵיהּ. עֲבַרוּן קוֹמֵיהּ, כַּד מְטָא לְרַבִּי אַסֵּי אֲמַר דֵּין הוּא. רַבִּי הוּנָא רֵישׁ גָּלוּתָא אֲמַר לוֹן כַּד דָּמִיכְנָא אַעֲלוּנִי גַּבֵּיהּ רַבִּי חִיָּא רַבָּה, כַּד דְּמַךְ אַסְקוּנֵיהּ לְאַרְעָא דְיִשְׂרָאֵל, אָמְרוּן כְּדַיי הוּא רַבִּי הוּנָא לְמֵיְיתֵי הָכָא גַּבֵּי רַבִּי חִיָּא רַבָּה מַאן עָלֵיל וְיָהֵב לֵיהּ תַּמָּן, אָמַר רַבִּי חַגַּי אֲנָא מְעַיֵּיל לֵיהּ, אָמְרִין בַּר תְּמָנֵי עֲשַׂר שְׁנִין הֲוָה וְרָגִיל תַּלְמוּדֵיהּ וְלָא חֲמָא קֶרִי מִן יוֹמֵיהּ, אָמְרִין לֵיהּ עַלּוּתָךְ אַתְּ בָּעֵי דְּאַתְּ גַּבְרָא סָבָא וְאִם דְּמַכְתְּ תַּמָּן לָא אִיכְפַּת לָךְ בַּחַיִּין, אֲמַר לוֹן עָבְדוּן לִי הֲדָא מִילְתָא, אַיְתוּן חַבְלָה וּקְטַרוּ בְּרַגְלַי וְאִן אֲנָא נָפֵיק מוּטָב, וְאִן לָא תֶּהֱווֹן שָׁרְרִין בְּרַגְלַי, אִיתְעֲבֵיד לֵיהּ כֵּן, עָאל וְאַשְׁכַּח תְּלָתָא דָנִין, יְהוּדָה בְּנִי אַחֲרֶיךָ וְאֵין עוֹד, חִזְקִיָּה בְּנִי אַחֲרֶיךָ וְאֵין עוֹד, יוֹסֵף בֶּן יִשְׂרָאֵל אַחֲרֶיךָ וְאֵין עוֹד, תְּלָה עֵיְינוֹי לְמִסְתַּכְּלָה, אָמְרוּן לֵיהּ אַמִּיךְ אַפָּיךְ, שָׁמַע קָלֵיהּ דְּרַבִּי חִיָּא רַבָּה אָמַר לִיהוּדָה בְּרֵיהּ בְּרִי נְפֵשׁ לֵיהּ לְרַבִּי הוּנָא רֵישׁ גָּלוּתָא דִּיְתֵיב לֵיהּ וְלָא קַבֵּיל עֲלֵיהּ לְמֵיתַב לֵיהּ, כֵּן זַרְעֲתֵיהּ לָא פָּסְקָה לְעוֹלָם. יָצָא מִשָּׁם בֶּן שְׁמוֹנִים שָׁנָה וְנִכְפְּלוּ לוֹ שְׁנוֹתָיו.

1“Everything that you are capable of doing with your strength, do, as there is no action, device, knowledge, or wisdom in the grave, where you are going” (Ecclesiastes 9:10).“Everything that you are capable of doing with your strength” – Rabbi Menaḥama in the name of Rabbi Bon transposes this verse: If you know that “there is no action, device, knowledge, or wisdom in the grave, where you are going,” “everything that you are capable of doing with your strength, do.”Rabbi Aḥa desired to see the face of Rabbi Alexandri.³¹ He appeared to him in his dream, and showed him two matters: Those executed in Lod,³² 18b). there are none closer than their partition.³³ Blessed is He who removed the shame of Luleyanus and Pappos.³⁴ 3:17. And happy is he who comes here [to heaven] with his studies in his possession.³⁵Zavdi ben Levi desired to see the face of Rabbi Yehoshua ben Levi. He appeared to him in his dream and showed him people whose faces were uplifted and people whose faces were downcast. [Zavdi ben Levi] said to him: ‘Why is this so?’ He said to him: ‘Those whose faces are uplifted, their studies are in their possession; those whose faces are downcast, their studies are not in their possession.’Reish Lakish, and some say Rabbi Yehoshua ben Levi, desired to see Rabbi Ḥiyya the Great [in a dream]. They said to him: ‘You are not worthy.’³⁶ 9:3) explains that he had fasted many times in order to see Rabbi Ḥiyya in a dream, and it did not work, whereupon the other Sages said that he was not worthy to see Rabbi Ḥiyya (Etz Yosef). He said to them: ‘Why, have I not toiled in Torah study like him?’ They said to him: ‘You did not teach Torah like him. Moreover, he would travel from place to place.’³⁷ He said to them: ‘Did I not travel?’ They said to him: ‘You traveled to learn, he traveled to teach.’ He observed three hundred fasts and [Rabbi Ḥiyya] appeared to him in his dream. [Rabbi Ḥiyya] said: ‘Someone who is something, who conducts himself as though he is something, it would be preferable for him had he not been created.’³⁸Rabbi Asi fasted thirty days in order to see Rabbi Ḥiyya the Great [in a dream] but did not see him. They said to him: ‘You are not worthy.’³⁹ He said to them: ‘I will see him, and whatever will be will be.’ He saw his platform, and his eyesight became dim.⁴⁰ If you say that Rabbi Assi was not a great man, [the following incident proves that he was:] A certain weaver came before Rabbi Yoḥanan and said: ‘I saw in my dream the sky falling and one of your students supported it with his hand.’ He said: ‘Would you be able to identify him?’ He said: ‘Pass them before me, I will identify him.’ When he reached Rabbi Asi, he said: ‘This is he.’Rabbi Huna, the Exilarch, said to them:⁴¹ ‘When I die, take me up [to be buried] next to Rabbi Ḥiyya the Great.’ When he died, they took him up to the Land of Israel. They said: ‘Rabbi Huna is worthy to be brought here for burial alongside Rabbi Ḥiyya the Great. Who will enter [the burial cave] and place him there?’⁴² Rabbi Ḥagai said: ‘I will take him.’ They said [of Rabbi Ḥagai]: ‘When he was eighteen years old, he was expert in his studies, and he never experienced a seminal emission.’⁴³ They said to him: ‘You are seeking to enter because you are an old man, and if you die there, you do not care about losing your life.’⁴⁴ He said to them: ‘Do the following to me. Bring a rope and tie it around my legs. If I emerge, fine. If not, you will pull me out by my legs.’ It was done to him. He entered and found three sitting in judgment:⁴⁵ ‘Yehuda, my son, there is no one your equivalent after you. Ḥizkiya, my son, there is no one your equivalent after you. Joseph, son of Israel,⁴⁶ there is no one your equivalent after you.’ [Rabbi Ḥagai] lifted his eyes to look. [A voice] said to him: ‘Lower your face.’ He heard the voice of Rabbi Ḥiyya the Great saying to Yehuda his son: ‘My son, make room for Rabbi Huna the Exilarch to be placed alongside me.’ He did not accept upon himself to be placed there; ⁴⁷ therefore, his descendants will never cease. [Rabbi Ḥagai] emerged from there eighty years old, and his years were doubled.

ברַבִּי זְעִירָא הֲוָה מְחַמֵּד לְמֶיחֱמֵי לְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, אִיתְחֲמֵי לֵיהּ, אֲמַר לֵיהּ אֵצֶל מִי אַתָּה תָּקוּעַ, אָמַר לֵיהּ אֵצֶל רַבִּי יוֹחָנָן, וְרַבִּי יוֹחָנָן אֵצֶל מִי, אֵצֶל רַבִּי יוֹנָתָן בֶּן עַמְרָם, וְרַבִּי יוֹנָתָן בֶּן עַמְרָם אֵצֶל מִי, אֵצֶל רַבִּי חִיָּא רַבָּה. וְרַבִּי חִיָּא רַבָּה אֵצֶל מִי אֵצֶל רַבִּי יוֹחָנָן. וְרַבִּי יוֹחָנָן אֵצֶל רַבִּי חִיָּא לָא, אֲמַר לֵיהּ אֲתַר דְּזִיקּוּקִין דְּנוּר וּבָעוֹרִין דְּאִשָׁא מַאן מְעַיֵּל בַּר נַפְחָא לְתַמָּן. כַּד דְּמַךְ רַבִּי נַחוּם אִישׁ קֹדֶשׁ קָדָשִׁים, חֲפוֹן אַפּוֹי אִיקַנְתָּא מַחְצַלְתָּא, אָמְרִין לָא יֶחֱמֵי בְּמִיתוּתֵיהּ הֵיךְ מַה דְּלָא חָמֵי יַתְהוֹן בְּחַיּוֹהִי אֶפְשָׁר דַּהֲוָה מֶחְמֵי יַתְהוֹן, אָמַר רַבִּי אֲשְׁיָאן אֵין בֵּין צַדִּיקִים לָרְשָׁעִים אֶלָּא דִּבּוּר פֶּה בִּלְבָד. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר אֵין בֵּין צַדִּיקִים לְבֵינָן אֶלָּא דִּבּוּר בִּלְבָד. אָמַר רַבִּי זְעֵירָא הַמֵּת שׁוֹמֵעַ קִלּוּסוֹ מִתּוֹךְ אֲרוֹנוֹ כְּמִן הַחֲלוֹם. וְלָמָּה קוֹרִין אוֹתוֹ נַחוּם אִישׁ קֹדֶשׁ קָדָשִׁים, שֶׁלֹא הִבִּיט צוּרַת מַטְבֵּעַ כָּל יָמָיו. אָמַר רַבִּי חִיָּא (ויקרא יט, ד): אַל תִּפְנוּ אֶל הָאֱלִילִם, אַל תִּפְנוּ לְעָבְדָן, אָמַר רַבִּי אַל תִּפְנוּ לִרְאוֹתָן וַדַּאי, וְלָמָּה קוֹרִין אוֹתוֹ רַבֵּנוּ הַקָּדוֹשׁ, שֶׁלֹא הִבִּיט בְּמִילָתוֹ כָּל יָמָיו. אַנְטָלִימוּס הֲוָה גְזִיר, אֲמַר לֵיהּ לְרַבֵּנוּ חֲמֵי בַּהֲדָא גְזֵרְתִּי, אֲמַר לֵיהּ בְּשֶׁלִּי לֹא הִסְתַּכַּלְתִּי מִיָּמַי וּבְדִידָךְ אֲנָא מִסְתַּכֵּל.

2Rabbi Ze’eira desired to see Rabbi Yosei ben Rabbi Ḥanina [in a dream]. He appeared to him. [Rabbi Ze’eira] said to him: ‘Alongside whom are you situated [in heaven]?’ He said: ‘Alongside Rabbi Yoḥanan.’ [Rabbi Ze’eira asked:] ‘And Rabbi Yoḥanan, alongside whom [is he situated]?’ ‘Alongside Rabbi Yonatan ben Amram.’ ‘And Rabbi Yonatan ben Amram, alongside whom?’ ‘Alongside Rabbi Ḥiyya the Great.’ ‘And Rabbi Rabbi Ḥiyya the Great, alongside whom?’ ‘Alongside Rabbi Yoḥanan.’⁴⁸ 85b. That version appears to be more accurate, given the next sentence. [Rabbi Ze’eira asked:] ‘But Rabbi Yoḥanan is not alongside Rabbi Ḥiyya?’ [Rabbi Yosei ben Rabbi Ḥanina] said to him: ‘In a place of fiery sparks and burning fires, who can bring the son of Nappaĥa⁴⁹ there?’When Rabbi Naḥum, the man who was holy of holies, died, they covered the faces of the statues with mats. They said: Let him not see in his death what he did not see in his lifetime.⁵⁰ Is it possible that he would see them [when he was dead]? Rabbi Ashyan said: The difference between the righteous [after death] and the wicked [while alive] is only with regard to speech.⁵¹ Rabbi Shimon ben Levi said: The difference between the righteous and us is only with regard to speech. Rabbi Ze’eira said: The dead hears his accolades from inside his bier like a dream. Why was he called Naḥum, the man who was holy of holies? Because he never looked at the image engraved on a coin in his life. Rabbi Ḥiyya said: “Do not turn to false gods” (Leviticus 19:4) – do not turn [to them] to worship them. Rabbi [Yehuda HaNasi] said: Do not turn to see them, in its plain sense. Why was [Rabbi Yehuda haNasi] called our holy Rabbi? Because he never looked at his circumcision in his life. Antalimus⁵² was circumcised. He said to Rabbeinu [Rabbi Yehuda HaNasi]: ‘Look at this circumcision of mine.’⁵³ He said to him: ‘At my own I have never looked, will I look at yours?’

גכַּד דְּמָךְ רַבִּי בְּצִיפּוֹרִי הֲווֹן אָמְרִין צִפּוֹרָאֵי כָּל דַּאֲתָא וַאֲמַר דְּמַךְ רַבִּי אֲנַן קָטְלִין לֵיהּ, אֲזַל בַּר קַפָּרָא וְעָלֵל בְּכַוְּותָא וַאֲדֵיק לֵיהּ וְרֵישֵׁיהּ מִיכָּרַךְ וּמָאנֵיהּ בְּזִיעִין אָמַר אַחִים בְּנֵי יְדַעְיָה שְׁמָעוּנִי שְׁמָעוּנִי, אֶרְאֶלִּים וּמְצוּקִים אָחֲזוּ יָדָן בְּלוּחוֹת הַבְּרִית, גָּבְרָה יָדָן שֶׁל אֶרְאֶלִּים וְחָטְפוּ אֶת הַלּוּחוֹת. אָמְרוּן לֵיהּ דְמַךְ רַבִּי, אֲמַר לוֹן אַתּוּן אַמְרִיתּוּן אֲנָא לָא אֲמִינָא. וְלָמָּה לֹא אָמַר, דִּכְתִיב (משלי י, יח): וּמוֹצִא דִבָּה הוּא כְסִיל. קְרָעוּן מָנֵיהוֹן עַד דַּאֲזַל קָלֵיהּ דִּקְרִיעָה עַד גּוּבְתְּתָה מַהֲלַךְ שְׁלשָׁה מִילִין, וּקְרָא עֲלֵיהּ: וְיִתְרוֹן דַּעַת הַחָכְמָה. רַבִּי נְחֶמְיָה בְּשֵׁם רַבִּי מוֹנָא אָמַר מַעֲשֵׂה נִסִּים נַעֲשׂוּ בְּאוֹתוֹ הַיּוֹם, עֶרֶב שַׁבָּת הָיָה וְאִתְכַּנְשׁוּן כָּל קִרְיָיתָא לְהֶסְפֵּידָה דְּרַבִּי וְאַשְׁרוּנֵיהּ בִּתְמַנֵּי עַשְׂרֵי כְּנִישְׁתָּא, וְאוֹבְלוּנֵיהּ לְבֵית שְׁעָרִים, וּתְלָא לוֹן יוֹמָא עַד דִּמְטָא כָּל חַד וְחַד מִיִּשְׂרָאֵל לְבֵיתוֹ, וּמַדְלִיק לוֹ אֶת הַנֵּר וְצוֹלֶה לוֹ דָּג, וּמְמַלֵּא לוֹ חָבִית שֶׁל מַיִם, עַד שֶׁעָשָׂה הָאַחֲרוֹן שֶׁבָּהֶן שָׁקְעָה הַחַמָּה וְקָרָא הַגֶּבֶר, שָׁרוֹן מְצוֹקִין, אָמְרִין וַוי דְּחַלְלֵינַן שַׁבַּתָּא, יָצְתָה בַּת קוֹל וְאָמְרָה כָּל שֶׁלֹא נִתְעַצֵּל בְּהֶסְפֵּדוֹ שֶׁל רַבִּי מְזֻמָּן לְחַיֵּי הָעוֹלָם הַבָּא, בַּר מִן קַצְרָה דַּהֲוָה תַּמָּן וְלָא אֲתָא, כֵּיוָן דְּשָׁמַע כֵּן סְלֵק לְאִיגְרָא וּטְלַק גַּרְמֵיהּ מִן אִיגְּרָא וְנָפַל וָמֵת, יָצְתָה בַּת קוֹל וְאָמְרָה אַף קַצְרָה מְזֻמָּן לְחַיֵּי הָעוֹלָם הַבָּא [כתובין בגטין ירושלמי וכתובות ועבודת כוכבים כלהון עובדי דחסידי].

3When Rabbi [Yehuda HaNasi] was dying in Tzippori, the residents of Tzippori were saying: ‘Anyone who comes and says that Rabbi died, we will kill him.’ Bar Kappara⁵⁴ went to the window and looked outside, and his head was covered and his garments were rent. He said: ‘Our brethren, descendants of Yedaya,⁵⁵ hear me, hear me. Angels and righteous people grasped the Tablets. Angels overcame the righteous, and they snatched the Tablets.’⁵⁶ 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:⁵⁷ “The advantage of knowledge is that wisdom [preserves the life of its possessors]” (Ecclesiastes 7:12).Rabbi Neḥemya [said] in the name of Rabbi Mona: 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,⁵⁸ 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, filled a barrel of water for himself, until the last of them did so; [then] the sun set and the rooster crowed.⁵⁹ [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.⁶⁰ 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 is destined for life in the World to Come. Yerushalmi Gittin, Ketubot, and Avoda Zara, all the incidents involving the pious>.

אשַׁבְתִּי וְרָאֹה תַחַת הַשֶּׁמֶשׁ כִּי לֹא לַקַּלִּים הַמֵּרוֹץ וגו', כִּי לֹא לַקַּלִּים הַמֵּרוֹץ זֶה יַעֲקֹב אָבִינוּ, אֶתְמוֹל (בראשית כט, א): וַיִּשָֹּׂא יַעֲקֹב רַגְלָיו, הַיּוֹם כְּתִיב (בראשית מט, לג): וַיֶּאֱסֹף רַגְלָיו אֶל הַמִּטָּה. וְלֹא לַגִּבּוֹרִים הַמִּלְחָמָה זֶה יַעֲקֹב, אֶתְמוֹל (בראשית כט, י): וַיִּגַּשׁ יַעֲקֹב וַיָּגֶל אֶת הָאֶבֶן, אָמַר רַבִּי יוֹחָנָן כְּאָדָם שֶׁמַּעֲבִיר אֶת הַפְּקַק מֵעַל פִּי הַצְּלוֹחִית, וְהַיּוֹם (בראשית מו, ה): וַיִּשְֹּׂאוּ בְנֵי יִשְׂרָאֵל אֶת יַעֲקֹב אֲבִיהֶם, בְּגוּפוֹ, וַאֲפִלּוּ בִּגְלַקְטִיקָא לֹא הָיָה יָכוֹל לְהִטָּעֵן. וְגַם לֹא לַחֲכָמִים לֶחֶם זֶה יַעֲקֹב. אֶתְמוֹל (בראשית לא, נד): וַיִּזְבַּח יַעֲקֹב זֶבַח בָּהָר וגו' וַיֹּאכְלוּ לֶחֶם, וְכִי אֶחָיו הָיוּ, אָח אֶחָד הֲוָה לֵיהּ וְהַלְּוַאי קַבְרֵיהּ, וַהֲלֹא בָנָיו הָיוּ, אֶלָּא כְּשֶׁהִגִּיעוּ לְשִׁכְמוֹ דִּמָּה אוֹתָן לוֹ וְקָרָא אוֹתָן לוֹ אַחִים, וְהַיּוֹם (בראשית מג, ב): שֻׁבוּ שִׁבְרוּ לָנוּ מְעַט אֹכֶל וגו'. וְגַם לֹא לַנְּבֹנִים עשֶׁר זֶה יַעֲקֹב (בראשית ל, מג): וַיִּפְרֹץ הָאִישׁ מְאֹד מְאֹד. רַבִּי סִימוֹן בְּשֵׁם רַבִּי שִׁמְעוֹן מְלַמֵּד שֶׁהָיָה לוֹ [דגמה] מֵעֵין דֻּגְמָה שֶׁל עוֹלָם הַבָּא, הָאֵיךְ מָה דְאַתְּ אָמַר (מיכה ב, יג): עָלָה הַפֹּרֵץ לִפְנֵיהֶם. וְהַיּוֹם (בראשית מז, יב): וַיְכַלְכֵּל יוֹסֵף אֶת אָבִיו וגו'. וְגַם לֹא לַיֹּדְעִים חֵן, זֶה יַעֲקֹב, אֶתְמוֹל (בראשית מח, יט): יָדַעְתִּי בְנִי יָדַעְתִּי, יוֹדֵעַ אֲנִי מַעֲשֶׂה יְהוּדָה בְּתָמָר, מַעֲשֶׂה רְאוּבֵן בְּבִלְהָה, מָה אִם דְּבָרִים שֶׁלֹא נִתְגַּלּוּ לְךָ נִתְגַּלּוּ לִי, דְּבָרִים שֶׁנִּתְגַּלּוּ לְךָ עַל אַחַת כַּמָּה וְכַמָּה. וְהַיּוֹם אָמַר לוֹ (בראשית מז, כט): אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ וגו' אַל נָא תִקְבְּרֵנִי בְּמִצְרָיִם. דָּבָר אַחֵר, כִּי לֹא לַקַּלִּים הַמֵּרוֹץ זֶה עֲשָׂהאֵל, שֶׁנֶּאֱמַר (שמואל ב ב, יח): וַעֲשָׂהאֵל קַל בְּרַגְלָיו כְּאַחַד הַצְּבָיִם וגו', וּמֶה הָיָה קַלּוּתוֹ שֶׁהָיָה רָץ עַל סָאסֵי שִׁיבּוֹלַיָא וְאֵינָן מִשְׁתַּבְּרִין, אֶתְמוֹל וַעֲשָׂהאֵל קַל בְּרַגְלָיו, וְהַיּוֹם (שמואל ב ב, כג): וַיַּכֵּהוּ אַבְנֵר בְּאַחֲרֵי הַחֲנִית וגו'. וְלֹא לַגִּבּוֹרִים הַמִּלְחָמָה זֶה אַבְנֵר, דִּכְתִיב (שמואל א כו, טו): הֲלוֹא אִישׁ אַתָּה וּמִי כָמוֹךָ בְּיִשְׂרָאֵל וגו', דְּאָמַר רַבִּי אַסֵּי מִשּׁוּם רַבִּי יוֹחָנָן, נֹחַ לוֹ לָאָדָם לְהָזִיז כֹּתֶל בָּנוּי שֵׁשׁ אַמּוֹת בְּעֹבִי, מִלְּהָזִיז רַגְלוֹ אַחַת שֶׁל אַבְנֵר, וְהַיּוֹם (שמואל ב ג, לג): הַכְּמוֹת נָבָל יָמוּת אַבְנֵר. וְגַם לֹא לַחֲכָמִים לֶחֶם זֶה שְׁלֹמֹה, אֶתְמוֹל (מלכים א ה, ב): וַיְהִי לֶחֶם שְׁלֹמֹה לְיוֹם אֶחָד שְׁלשִׁים כֹּר סֹלֶת וְשִׁשִּׁים כֹּר קָמַח, וּכְתִיב: עֲשָׂרָה בָקָר בְּרִאִים וגו', אָמַר רַבִּי יוֹחָנָן וְכֵן בְּכָל יוֹם וָיוֹם וְכֵן כָּל אִשָּׁה וְאִשָּׁה עוֹשָׂה לוֹ סְעוּדָה, כַּסְּבוּרָה שֶׁהוּא סוֹעֵד אֶצְלָהּ, וְהַיּוֹם (קהלת ב, י): וְזֶה הָיָה חֶלְקִי מִכָּל עֲמָלִי, מַאן דְּאָמַר קוּדֵיהּ, וּמַאן דְּאָמַר קָנֵיהּ, וּמַאן דְּאָמַר קְשַׁרְתֵּיהּ. וְגַם לֹא לַנְּבוֹנִים עשֶׁר זֶה אִיּוֹב, אֶתְמוֹל (איוב א, ג): וַיְהִי מִקְנֵהוּ שִׁבְעַת אַלְפֵי צֹאן וגו' וּמִקְנֵהוּ פָּרַץ בָּאָרֶץ. אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא פָּרַץ גְּדֵרוֹ שֶׁל עוֹלָם, בְּכָל מָקוֹם מִנְהָגוֹ שֶׁל עוֹלָם זְאֵבִים הוֹרְגִים אֶת הָעִזִּים, בְּרַם בְּאִיּוֹב הָעִזִּים הוֹרְגִים אֶת הַזְּאֵבִים, וְהַיּוֹם (איוב יט, כא): חָנֻּנִי חָנֻּנִי אַתֶּם רֵעָי וגו'. וְגַם לֹא לַיֹּדְעִים חֵן זֶה יְהוֹשֻׁעַ, אָמַר רַבִּי אַחְוָה בְּרֵיהּ דְּרַבִּי זֵירָא שְׁנֵי דְבָרִים דִּבֶּר יְהוֹשֻׁעַ בִּפְנֵי משֶׁה וְלֹא נִגְמַל חֵן בְּעֵינָיו, וְאֵלּוּ הֵן, אֶחָד בְּמִנּוּי הַזְּקֵנִים, וְאֶחָד בְּמַעֲשֵׂה הָעֵגֶל. בְּמִנּוּי הַזְּקֵנִים, דִּכְתִיב (במדבר יא, כח): אֲדֹנִי משֶׁה כְּלָאֵם, אָמַר לוֹ כַּלֵּם וְהַעֲבִירֵם מִן הָעוֹלָם (במדבר יא, כח): וַיֹּאמֶר לוֹ משֶׁה הַמְקַנֵּא אַתָּה לִי, אָמַר לוֹ יְהוֹשֻׁעַ בְּךָ אֲנִי מִתְקַנֵּא, הַלְּוַאי בְּנִי כַּיּוֹצֵא בְךָ, הַלְּוַאי כָּל יִשְׂרָאֵל כַּיּוֹצֵא בְךָ (במדבר יא, כח): וּמִי יִתֵּן כָּל עַם ה' נְבִיאִים וגו'. וְאֶחָד בָּעֵגֶל, שֶׁנֶּאֱמַר (שמות לב, יז): וַיִּשְׁמַע יְהוֹשֻׁעַ אֶת קוֹל הָעָם בְּרֵעֹה, אָמַר לוֹ משֶׁה, יְהוֹשֻׁעַ, אָדָם שֶׁעָתִיד לְהַנְהִיג שְׂרָרָה עַל שִׁשִּׁים רִבּוֹא אֵינוֹ יוֹדֵעַ לְהַבְחִין בֵּין קוֹל לְקוֹל. אֵין קוֹל עֲנוֹת גְּבוּרָה, הָאֵיךְ מָה דְאַתְּ אָמַר (שמות יז, יא): וְגָבַר יִשְׂרָאֵל. וְאֵין קוֹל עֲנוֹת חֲלוּשָׁה, הָאֵיךְ מָה דְאַתְּ אָמַר: וַיַּחֲלשׁ יְהוֹשֻׁעַ. קוֹל עַנּוֹת אָנֹכִי שֹׁמֵעַ, אָמַר רַבִּי אַסֵּי קוֹל קִילּוּס שֶׁל עֲבוֹדַת כּוֹכָבִים אֲנָא שָׁמֵיעַ. רַבִּי יוּדָן בְּשֵׁם רַבִּי אַסֵּי אָמַר אֵין לְךָ כָּל דּוֹר וָדוֹר שֶׁלֹא נָטַל אוּנְקִי אַחַת שֶׁל עֵגֶל.

1“I again saw under the sun that the race is not to the swift, and the war is not to the valiant; also bread is not to the wise, and also wealth is not to the clever, and also favor is not to the knowledgeable, but rather, time and chance befalls them all” (Ecclesiastes 9:11).“That the race is not to the swift” – this is Jacob our patriarch; yesterday: “Jacob lifted his feet [and went to the land of the children of the east]” (Genesis 29:1), and today it is written: “He gathered his feet onto the bed [and expired]” (Genesis 49:33). “And the war is not to the valiant” – this is Jacob; yesterday, “he rolled the stone off the mouth of the well” (Genesis 29:10), and Rabbi Yoḥanan said: Like a person removing the stopper from the mouth of a flask,⁶¹ and today, “the sons of Israel transported Jacob their father” (Genesis 46:5), his body, and he could not be carried even [sitting] in a litter.⁶²“Also bread is not to the wise” – this is Jacob; yesterday, “Jacob sacrificed an offering on the mountain…[and called his brethren to eat bread] and they ate bread” (Genesis 31:54). Were they his brethren? He had one brother, and if only he had buried him.⁶³ Were they not his sons? Rather, once they reached his shoulders he likened them to himself and called them brethren. Today, “Return and purchase a little food for us…” (Genesis 43:2).⁶⁴“And also wealth is not to the clever” – this is Jacob; “the man became exceedingly prosperous [vayifrotz]” (Genesis 30:43). Rabbi Simon teaches in the name of Rabbi Shimon that he had a microcosm of the World to Come, as it is stated: “The one who breaks through [haporetz] will have ascended before them” (Micah 2:13).⁶⁵ But today, “Joseph sustained his father and his brothers…” (Genesis 47:12).“And also favor is not to the knowledgeable” – this is Jacob. Yesterday, “I know my son, I know” (Genesis 48:19). I know about the incident of Judah and Tamar, the incident of Reuben and Bilha. If the matters that were not revealed to you, were revealed to me, the matters that were revealed to you, all the more so. But today, he said to him: “If I have found favor in your eyes…do not bury me in Egypt (Genesis 47:29).⁶⁶Another matter, “the race is not to the swift” – this is Asael, as it is stated: “Asael was light on his feet, like one of the antelopes…” (II Samuel 2:18). How was his lightness manifest? He would run over the awns of the stalks and they would not break. Yesterday, “Asael was light on his feet,” and today, “Avner struck him with the back of the spear” (II Samuel 2:23).“And the war is not to the valiant” – this is Avner, as it is written: “Are you not a man? Who is your equal in Israel…” (I Samuel 26:15). As Rabbi Asi said in the name of Rabbi Yoḥanan: It is easier for a person to move a six-cubit-wide wall than one of Avner’s legs; but today, “shall Avner die the death of a scoundrel?” (II Samuel 3:33).⁶⁷“Also bread is not to the wise” – this is Solomon. Yesterday, “Solomon’s daily provision was thirty kor of fine flour and sixty kor of flour” (I Kings 5:2), and it is written: “Ten fattened bulls…” (I Kings 5:3). Rabbi Yoḥanan said: Likewise, each and every day, and likewise each and every one of his wives would prepare a meal for him, under the impression that he would dine with her. But today, “this was my portion from all my toil” (Ecclesiastes 2:10). There is one who says: [All he had was] his bowl, there is one who says: [All he had was] his walking stick, and there is one who says: [All he had was] his belt.⁶⁸ 2:10) that Solomon was displaced from his throne and made to wander as a commoner with almost nothing.“And also wealth is not to the clever” – this is Job. Yesterday, “his livestock was seven thousand sheep…” (Job 1:3), “and his livestock spread [paratz] in the land” (Job 1:10). Rabbi Yosei ben Rabbi Ḥanina said: He breached [paratz] the boundaries of the world. Everywhere, the way of the world is that wolves kill the goats; however, with Job, the goats would kill the wolves. But today, “pity me, pity me, you are my friends…” (Job 19:21).“And also favor is not to the knowledgeable” – this is Joshua. Rabbi Aḥva son of Rabbi Zeira said: There are two matters that Joshua spoke before Moses, but they did not find favor in his eyes, and these are: One regarding the appointment of the elders, and one in the incident of the [Golden] Calf. In the appointment of the elders, as it is written: “My lord Moses, incarcerate them [kela’em]” (Numbers 11:28); he said to him: Put an end to them [kalem] and remove them from the world. “Moses said to him: Are you zealous on my behalf?” (Numbers 11:29). [Moses] said to him: ‘Joshua, am I jealous of you?⁶⁹ 17a). That is the backdrop of this midrash, in which Joshua demanded that these elders be punished for their lack of respect toward Moses, and Moses responded that he was not insulted by their prophecy (Rabbi David Luria). If only my son could be like you, if only all Israel could be like you, “would that all the people of the Lord would be prophets” (Numbers 11:29).’And one regarding the [Golden] Calf, as it is stated: “Joshua heard the sound of the people in their uproar [and he said to Moses: There is a sound of war in the camp]” (Exodus 32:17). Moses said to him: ‘A person who is destined to assert authority over six hundred thousand [men] does not know to distinguish between one sound and another sound? “It is not the sound of a cry of strength [gevura]” (Exodus 32:18),’ as it is stated: “Israel prevailed [vegavar]” (Exodus 17:11); ‘“and it is not the sound of a cry of weakness” (Exodus 32:18),’ as it is stated: “Joshua weakened [Amalek]” (Exodus 17:13); ‘“the sound of a cry, I hear” (Exodus 32:18).’ Rabbi Asi said: It is the sound of praise of idol worship, I hear. Rabbi Yudan said in the name of Rabbi Asi: You do not have any generation that did not take one ounce of the calf.⁷⁰

בדָּבָר אַחֵר, כִּי לֹא לַקַּלִּים הַמֵּרוֹץ זֶה משֶׁה, אֶתְמוֹל טָס בָּרָקִיעַ וְעוֹלֶה כָּעוֹף, שֶׁנֶּאֱמַר (שמות יט, ג): וּמשֶׁה עָלָה אֶל הָאֱלֹהִים, וְהַיּוֹם (דברים ג, כז): כִּי לֹא תַעֲבֹר אֶת הַיַּרְדֵּן הַזֶּה, אֲפִלּוּ חֶבֶל שֶׁל חֲמִשִּׁים אַמָּה לֹא הָיָה יָכוֹל לַעֲבֹר. וְלֹא לַגִּבּוֹרִים הַמִּלְחָמָה זֶה משֶׁה, אֶתְמוֹל (תהלים סח, יג): מַלְכֵי צְבָאוֹת יִדֹּדוּן יִדֹּדוּן, מַהוּ יִדֹּדוּן יִדֹּדוּן, יִדּוֹדוּן בַּהֲלִיכָתָן יִדֹּדוּן בַּחֲזִירָתָן. רַבִּי יוּדָן בְּשֵׁם רַבִּי אַיְּבוּ אָמַר מַלְאֲכֵי צְבָאוֹת אֵין כְּתִיב כָּאן, אֶלָּא מַלְכֵי צְבָאוֹת, אֲפִלּוּ מַלְכֵיהֶן דְּמַלְאֲכַיָּיא, מִיכָאֵל וְגַבְרִיאֵל הָיוּ מִתְיָרְאִין מִמּשֶׁה, וְהַיּוֹם אֲפִלּוּ גּוּלְיָרוֹן שֶׁבָּהֶם לֹא הָיָה יָכוֹל לְהִסְתַּכֵּל בָּהֶן, הֲדָא הוּא דִכְתִיב (דברים ט, יט): כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה. וְגַם לֹא לַחֲכָמִים לֶחֶם זֶה משֶׁה, אֶתְמוֹל עֲבֵיד קוֹמֵיס קְלָטוֹר בְּפָלָטִין שֶׁל פַּרְעֹה, שֶׁנֶּאֱמַר (שמות ב, יא): וַיִּגְדַּל משֶׁה וַיֵּצֵא אֶל אֶחָיו, מַהוּ וַיִּגְדַּל, שֶׁהָיְתָה גְּדֻלָּתוֹ לְהַכְנִיס וּלְהוֹצִיא, וְהַיּוֹם (שמות ב, כ): קִרְאֶן לוֹ וְיֹאכַל לָחֶם. וְגַם לֹא לַנְּבֹנִים עשֶׁר זֶה משֶׁה, מֵהֵיכָן בָּא לוֹ עשֶׁר וְהֶעֱשִׁיר, אָמַר רַבִּי חָנִין מַחְצָב שֶׁל סַפִּיר גִּלָּה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּתוֹךְ אָהֳלוֹ וּמָצָא, וּמִשָּׁם הֶעֱשִׁיר משֶׁה, שֶׁנֶּאֱמַר (שמות לד, א): פְּסָל לְךָ, פְּסִילָתָן תְּהֵא לְךָ. וְהַיּוֹם כָּל הָדֵין עוֹתָר לָא קָם לֵיהּ. וְגַם לֹא לַיֹּדְעִים חֵן זֶה משֶׁה, אֶתְמוֹל (שמות לג, יז): כִּי מָצָאתָ חֵן בְּעֵינַי, וְהַיּוֹם (דברים ג, כו): אַל תּוֹסֶף דַּבֵּר אֵלַי עוֹד בַּדָּבָר הַזֶּה. כִּי עֵת וָפֶגַע יִקְרֶה אֶת כֻּלָּם, עֵת הִיא שֶׁפּוֹגַעַת הָאָדָם וּמְעַרְעֶרֶת בּוֹ כָּל הַדְּבָרִים הָאֵלֶּה, וְהוּא מַפְגִּיעַ, מַה יַּעֲשֶׂה יֵלֵךְ וְיַעֲסֹק בִּתְפִלָּה וּבְתַחֲנוּנִים וְהוּא נִצָּל. רַב הוּנָא שָׁאַל לִשְׁמוּאֵל, אֲמַר לֵיהּ מַהוּ דֵּין דִּכְתִיב: כִּי עֵת וָפֶגַע, אָמַר לוֹ פְּעָמִים שֶׁאָדָם מַפְגִּיעַ בִּתְפִלָּה וְנַעֲנֶה, פְּעָמִים שֶׁמַּפְגִּיעַ וְאֵינוֹ נַעֲנֶה, שֶׁאֵין לְךָ שֶׁסִּדֵּר תְּפִלּוֹת וְתַחֲנוּנִים יוֹתֵר מִמּשֶׁה רַבֵּנוּ, וְלַסּוֹף נֶאֱמַר לוֹ (דברים לא, יד): הֵן קָרְבוּ יָמֶיךָ לָמוּת.

2Another matter, “that the race is not to the swift” – this is Moses; yesterday he flew to the sky and ascended like a bird, as it is stated: “Moses ascended to God” (Exodus 19:3), but today, “as you will not be crossing this Jordan” (Deuteronomy 3:27); he was not allowed to cross even a tract of fifty cubits.“And the war is not to the valiant” – this is Moses. Yesterday, “The kings of hosts flee again and again” (Psalms 68:13). What is “again and again”? They flee on the way there, and flee on the way back.⁷¹ Rabbi Yudan said in the name of Rabbi Aivu: Ministering angels is not written here, but rather kings of hosts; even the kings of the angels, Mikhael and Gavriel, were afraid of Moses. Now, he is unable to look at even the weakest soldiers; that is what is written: “For I was terrified due to the wrath and the fury” (Deuteronomy 9:19).“Also bread is not to the wise” – this is Moses. Yesterday, he became a minister and an official in Pharaoh’s palace, as it is stated: “Moses was grown up, and he went out to his brethren” (Exodus 2:11). What is [the meaning of the statement that Moses] “was grown up”? It was that his greatness was to bring in and to take out.⁷² But today, “call him and let him eat bread” (Exodus 2:20).“And also wealth is not to the clever” – this is Moses. From where did the wealth come to him, such that he became wealthy? Rabbi Ḥanin said: The Holy One blessed be He revealed to him a sapphire quarry inside his tent and he found it. It is from there that Moses became wealthy, as it is stated: “Carve for yourself [pesol lekha]” (Exodus 34:1); its residue [pesilatan] shall be for you. But today, none of that wealth remains.“And also favor is not to the knowledgeable” – this is Moses. Yesterday, “as you have found favor in my eyes” (Exodus 33:17), and today, “do not continue to speak to Me anymore about this matter” (Deuteronomy 3:26).“But rather, time and chance [vafega] befalls them all.” It is time that harms the person and undermines him in all these matters, and he is injured [mafgia]. What shall he do? He shall go and engage in prayer and supplication, and he will be saved. Rav Huna asked Shmuel, he said to him: ‘What is this that is written: “But rather time and chance [vafega]”?’ [Shmuel] said to him: ‘At times a person entreats in prayer and is answered, at times he entreats and is not answered, as you have no one who arranged prayers and supplications more than Moses our master, and ultimately it was stated to him: “Behold, your days to die are approaching” (Deuteronomy 31:14).’⁷³

אכִּי גַּם לֹא יֵדַע הָאָדָם אֶת עִתּוֹ כַּדָּגִים שֶׁנֶּאֱחָזִים בִּמְצוֹדָה רָעָה. אָמַר רַבִּי בֶּרֶכְיָה וְכִי יֵשׁ מְצוֹדָה רָעָה וְיֵשׁ מְצוֹדָה טוֹבָה, אָמַר רֵישׁ לָקִישׁ זוֹ חַכָּה, הֲדָא הוּא דִכְתִיב (במדבר יד, לז): וַיָּמֻתוּ הָאֲנָשִׁים מוֹצִאֵי דִבַּת הָאָרֶץ רָעָה. בַּמֶּה הוּמְתוּ, רַבָּנָן וְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, רַבָּנָן אָמְרִין אַסְכָּרָה עָלְתָה בִּגְרוֹנָם וְנֶחְנְקוּ וָמֵתוּ. וְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אָמַר בִּנְשִׁילַת אֵיבָרִים מֵתוּ. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר טַעֲמוֹן דְּרַבָּנָן, נֶאֱמַר כָּאן בִּמְצוֹדָה רָעָה, וְנֶאֱמַר לְהַלָּן רָעָה, מָה רָעָה הָאֲמוּרָה לְהַלָּן חַכָּה יוֹרֶדֶת לִגְרוֹנוֹ שֶׁל דָּג וְחוֹנַקְתּוֹ, אַף רָעָה הָאֲמוּרָה כָּאן אַסְכָּרָה עָלְתָה בִּגְרוֹנָם וָמֵתוּ. רַבִּי בֶּרֶכְיָה אָמַר טַעֲמֵיהּ דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, נֶאֶמְרָה כָּאן מַגֵּפָה וְנֶאֱמַר לְהַלָּן מַגֵּפָה (זכריה יד, יב): וְזֹאת תִּהְיֶה הַמַּגֵּפָה, מַה מַּגֵּפָה הָאֲמוּרָה לְהַלָּן בִּנְשִׁילַת אֵבָרִים, אַף מַגֵּפָה הָאֲמוּרָה כָּאן בִּנְשִׁילַת אֵבָרִים. אָמַר רַבִּי בֶּרֶכְיָה יֵשׁ לְךָ מְצוֹדָה שֶׁהִיא צָדָה בַּיָּם וְאֵינָהּ צָדָה בַּיַּבָּשָׁה, צָדָה בַּיַּבָּשָׁה וְאֵינָהּ צָדָה בַּיָּם, אֶלָּא זוֹ חַכָּה צָדָה בַּיָּם, וְהִיא צָדָה בַּיַּבָּשָׁה, שֶׁהִיא יוֹרֶדֶת לִגְרוֹנוֹ שֶׁל דָּג וְחוֹנַקְתּוֹ. רַבִּי עֲזַרְיָה וְרַבִּי יוֹנָתָן בְּרַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק בַּר מַרְיוֹן בְּשֵׁם רַבִּי חֲנִינָא יֵשׁ לְךָ אָדָם שֶׁחוֹטֵא בָּאָרֶץ וְאֵינוֹ חוֹטֵא בַּשָּׁמַיִם, בַּשָּׁמַיִם וְאֵינוֹ חוֹטֵא בָּאָרֶץ, אֲבָל מִי שֶׁאוֹמֵר לָשׁוֹן הָרָע חוֹטֵא בַּשָּׁמַיִם וּבָאָרֶץ, שֶׁנֶּאֱמַר (תהלים עג, ט): שַׁתּוּ בַשָּׁמַיִם פִּיהֶם וּלְשׁוֹנָם תִּהֲלַךְ בָּאָרֶץ. אָמַר רַבִּי אֶלְעָזָר מָצִינוּ שֶׁהֵם מְהַלְּכִים בַּשָּׁמַיִם וּלְשׁוֹנָם שׁוֹתְתָה בָּאָרֶץ, מַה טַּעַם שַׁתּוּ בַשָּׁמַיִם פִּיהֶם וּלְשׁוֹנָם תִּהֲלַךְ בָּאָרֶץ. אָמַר רַבִּי יוֹחָנָן אֵין אָדָם אוֹמֵר לָשׁוֹן הָרָע עַד שֶׁהוּא כּוֹפֵר בָּעִקָּר, שֶׁנֶּאֱמַר (תהלים יב, ה): אֲשֶׁר אָמְרוּ לִלְשֹׁנֵנוּ נַגְבִּיר שְׂפָתֵינוּ אִתָּנוּ וגו'. אָמַר רַבִּי יִצְחָק (תהלים נ, כב): בִּינוּ נָא זֹאת שֹׁכְחֵי אֱלוֹהַּ, אֵלּוּ שֶׁהֵן אוֹמְרִין לָשׁוֹן הָרָע, שֶׁנֶּאֱמַר (תהלים יב, ה): אֲשֶׁר אָמְרוּ לִלְשֹׁנֵנוּ נַגְבִּיר שְׂפָתֵינוּ אִתָּנוּ וגו'.

1“For man too does not know his time; like fish that are caught in an evil trap, and like birds that are caught in the snare, so the sons of man are snared at an evil time, when it falls upon them suddenly” (Ecclesiastes 9:12).“For man too does not know his time; like fish that are caught in an evil trap” – Rabbi Berekhya said: Is there an evil trap and a good trap? Reish Lakish said: This is a fish hook. That is what is written: “The people who spread the evil slander about the Land died [in the plague]” (Numbers 14:37). With what were they killed? The Rabbis and Rabbi Shimon bar Yoḥai, the Rabbis said: Diphtheria rose in their throats and they choked and died. Rabbi Shimon ben Yoḥai said: They died of their limbs falling off.⁷⁴ Rabbi Yehuda ben Rabbi Simon said the reason of the Rabbis: “Evil trap” is stated here, and “evil” is written there; just as in the “evil” written here, the fish hook goes down into the throat of the fish and chokes it, so, too, the “evil” that is written there means that diphtheria rose in their throats and they died. Rabbi Berekhya said the reason of Rabbi Shimon ben Yoḥai: “Plague” is stated here, and plague is stated there: “This will be the plague” (Zechariah 14:12). Just as the plague stated there is with the falling off of limbs, so, too, the plague stated here is with the falling off of limbs.Rabbi Berekhya said: You have a trap that traps in the sea and does not trap on dry land, [and there is a trap that] traps on dry land and does not trap in the sea.⁷⁵). Rather, this a hook that traps in the sea and traps on dry land, as it goes down into the throat of the fish and chokes it.⁷⁶ Rabbi Azarya and Rabbi Yonatan ben Rabbi Ḥagai [said] in the name of Rabbi Yitzḥak bar Maryon, in the name of Rabbi Ḥanina: You have a [type of] person who sins on earth but does not sin in Heaven,⁷⁷ [and there is a type of person who sins] in Heaven but does not sin on earth.⁷⁸ However, one who speaks evil speech sins in Heaven and on earth, as it is stated: “They set their mouth against Heaven; their tongue walks across the land” (Psalms 73:9). Rabbi Elazar said: We find that they walk in Heaven,⁷⁹ but their tongue walks on the earth. What is the reason that “they set their mouth against Heaven?” [It is because] “their tongue walks across the land.” Rabbi Yoḥanan said: A person speaks evil speech only after he denies the fundamental belief in God, as it is stated: “Who have said: With our tongue we will prevail; our lips are our own. [Who is master over us?]” (Psalms 12:5). Rabbi Yitzḥak said: “Ponder this well, you who have forgotten God” (Psalms 50:22) – these are they who speak evil speech, as it is stated: “Who have said: With our tongue we will prevail; our lips are our own. [Who is master over us?]” (Psalms 12:5).

אגַּם זֹה רָאִיתִי חָכְמָה תַּחַת הַשָּׁמֶשׁ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר אִימֵי, זוֹ מַחֲשַׁבְתָּן שֶׁל רַמָּאִין בְּרַמָּיוּתָן, כְּגוֹן הַמְעָרֵב מַיִם בְּיַיִן, בְּלַבְקִי בְּשֶׁמֶן, מֵי מָאִיס בִּדְבַשׁ, חֲלֵב חֲמוֹר בִּקְטָף, קִימוּס בְּמוֹר, עֲלֵי גְפָנִים בְּפִלְפְּלִין, לֹא יַעֲשֶׂה קְנֵה מֹאזְנַיִם אָרֹךְ מִצַּד זֶה וְקָצָר מִצַד זֶה, לֹא יַעֲשֶׂה אֶת הַמָּחָק עָבֶה מִצַּד זֶה וְצַר מִצַּד זֶה, קְנֵה מֹאזְנַיִם וּמָחָק שֶׁיֵּשׁ בָּהֶן בֵּית קִבּוּל מַתָּכוֹת, וְהָאָסִיל שֶׁיֵּשׁ בּוֹ בֵּית קִבּוּל מָעוֹת, וְקָנֶה שֶׁל עָנִי שֶׁיֵּשׁ בּוֹ בֵּית קִבּוּל מַיִם, וּמַקֵּל שֶׁיֵּשׁ בּוֹ בֵּית קִבּוּל מְזוּזָה וּמַרְגָּלִית, הֲרֵי אֵלּוּ טְמֵאִין. וְעַל כֻּלָּם אָמַר רַבִּי יוֹחָנָן אוֹי לִי אִם אֹמַר אוֹי לִי אִם לֹא אֹמַר, אִם אֹמַר מְלַמֵּד אֲנִי אֶת הָרַמָּאִין, אִם לֹא אֹמֵר אֲנִי מוֹנֵעַ אֶת הַתַּלְמוּד וּמְטַמֵּא אֶת הַטְּהָרוֹת. דָּבָר אַחֵר, שֶׁלֹא יִהְיוּ הָרַמָּאִים הֵם סְבוּרִין שֶׁאֵין הַחֲכָמִים בְּקִיאִין בְּמַעֲשֵׂה יָדֵינוּ, אָמַר רַבִּי שְׁמוּאֵל אַף עַל פִּי כֵן (הושע יד, י): כִּי יְשָׁרִים דַּרְכֵי ה' וְצַדִּקִים יֵלְכוּ בָם וּפשְׁעִים יִכָּשְׁלוּ בָם.

1“This, too, I have seen as wisdom under the sun; and it is great to me” (Ecclesiastes 9:13).“This, too, I have seen as wisdom under the sun…” Rabbi Shmuel bar Imi said: This is the thinking of the deceitful in their deceit, such as one who mixes water into wine, glaucium oil into [olive] oil, spring water into honey, donkey milk into balsam oil, sap into myrrh, vine leaves into pepper. One may not make a scale rod long on this side and short on that side; an instrument for leveling grain that is thick on this side and thin on that side; a scale rod or instrument for leveling that has a receptacle for metal;⁸⁰ a rod that has a receptacle for money;⁸¹ the cane of a poor person with a receptacle for water;⁸² or a rod with a receptacle for a mezuza and a pearl⁸³ – all these are ritually impure.⁸⁴Regarding all of them, Rabbi Yoḥanan said: Woe is me if I discuss [them], and woe is me if I do not discuss [them]. If I discuss them, I am teaching the swindlers [new techniques for swindling]. If I do not discuss [them], I am withholding knowledge and causing that which is ritually pure to become impure.⁸⁵ Alternatively, [I should discuss them] so the swindlers will not think that the Sages are not well-versed in their actions. Rabbi Shmuel said: Nevertheless,⁸⁶ “For the ways of the Lord are upright; the righteous will follow them and sinners will falter in them” (Hosea 14:10).⁸⁷

אעִיר קְטַנָּה, זֶה הָעוֹלָם. וַאֲנָשִׁים בָּהּ מְעָט, זֶה דּוֹר אֱנוֹשׁ וְדוֹר הַמַּבּוּל. וּבָא אֵלֶיהָ מֶלֶךְ גָּדוֹל וְסָבַב אֹתָהּ, זֶה מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא. וּבָנָה עָלֶיהָ מְצוֹדִים גְּדֹלִים, כְּמָנוֹן וַעֲקָמוֹן.

1“There was a small city, and few men in it, and a great king came against it and surrounded it, and built a great siege upon it” (Ecclesiastes 9:14).“There was a small city” – this is the world, “and few men in it” – this is the generation of Enosh and the generation of the Flood, “and a great king came against it and surrounded it” – this is the King of kings the Holy One blessed be He, “and built a great siege upon it” – with ambush and subterfuge.

אוּמָצָא בָהּ אִישׁ מִסְכֵּן וְחָכָם, זֶה נֹחַ, שֶׁנֶּאֱמַר (בראשית ז, א): כִּי אֹתְךָ רָאִיתִי צַדִּיק לְפָנַי בַּדּוֹר הַזֶּה. וּמִלַּט הוּא אֶת הָעִיר בְּחָכְמָתוֹ, דַּהֲוָה אָמַר לְהוּ וַוי רֵקַיָּיא לִמְחַר מַבּוּלָא אָתֵי, עַבְדוּן תְּתוּבָא, וַהֲווֹ אָמְרִין לֵיהּ אִן מְשָׁרְיָיא פֻּרְעָנוּתָא, מִן בַּיְיתֵיהּ דְּהַהוּא גַּבְרָא מְשָׁרְיָיא, כֵּיוָן שֶׁמֵּת מְתוּשֶׁלַח אָמְרִין לֵיהּ, לָא מִבֵּיתֵיהּ דְּהַהוּא גַּבְרָא מְשָׁרְיָיא פֻּרְעָנוּתָא. וְאָדָם לֹא זָכַר אֶת הָאִישׁ הַמִּסְכֵּן הַהוּא, אֲמַר לְהוֹן הַקָּדוֹשׁ בָּרוּךְ הוּא אַתּוּן לָא אַדְכַּרְתּוּנֵיהּ אֲנָא מַדְכַּר לֵיהּ, שֶׁנֶּאֱמַר (בראשית ח, א): וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו'.

1“He found in it a poor, wise man, and he saved the city in his wisdom; but no one remembered that poor man” (Ecclesiastes 9:15).“He found in it a poor, wise man, – this is Noah, as it is stated: “For I have seen you righteous before Me in this generation” (Genesis 7:1). “And he saved the city in his wisdom” – as he would say to them: ‘Alas, empty ones, the flood is coming tomorrow; repent!’ ⁸⁸ They would say to him: ‘If calamity will begin, it will begin from the house of that man.’⁸⁹ When Methuselah died they said to him: ‘Is it not from the house of that man that the calamity began?’⁹⁰ “But no one remembered that poor man” – the Holy One blessed be He said to them: You did not remember him; I remember him, as it is stated: “The Lord remembered Noah…” (Genesis 8:1).

בדָּבָר אַחֵר, עִיר קְטַנָּה, זֶה מִצְרַיִם. וַאֲנָשִׁים בָּהּ מְעָט, אֵלּוּ הַמִּצְרִיִּים. וּבָא אֵלֶיהָ מֶלֶךְ גָּדוֹל וְסָבַב אֹתָהּ, זֶה פַּרְעֹה הָרָשָׁע. וּבָנָה עָלֶיהָ מְצוֹדִים גְּדֹלִים, כְּמָנוֹן וַעֲקָמוֹן. וּמָצָא בָהּ אִישׁ מִסְכֵּן וְחָכָם, זֶה יוֹסֵף הַצַּדִּיק. וּמִלַּט הוּא אֶת הָעִיר בְּחָכְמָתוֹ, שֶׁאָמַר לוֹ לְפַרְעֹה (בראשית מא, לד): יַעֲשֶׂה פַרְעֹה וְיַפְקֵד פְּקִדִים עַל הָאָרֶץ וגו' וְיִקְבְּצוּ אֶת כָּל אֹכֶל הַשָּׁנִים הַטֹּבוֹת הָאֵלֶּה וגו'. וְאָדָם לֹא זָכַר אֶת הָאִישׁ הַמִּסְכֵּן הַהוּא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתּוּן לָא אַדְכַּרְתּוּנֵיהּ אֲנָא מַדְכַּר לֵיהּ, (בראשית מב, ו): וְיוֹסֵף הוּא הַשַּׁלִּיט עַל הָאָרֶץ.

2Another matter, “There was a small city” – this is Egypt, “and few men in it” – these are the Egyptians, “and a great king came against it and surrounded it” – this is the wicked Pharaoh,⁹¹ “and built a great siege upon it” – with ambush and subterfuge. “He found in it a poor, wise man” – this is Joseph the righteous, “and he saved the city in his wisdom” – as he said to Pharaoh: “Let Pharaoh proceed and let him appoint officials over the land…and let them gather all the food of these good years…” (Genesis 41:34). “But no one remembered that poor man” – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “Joseph was the ruler over the land” (Genesis 42:6).

גדָּבָר אַחֵר, עִיר קְטַנָּה, זֶה מִצְרַיִם. וַאֲנָשִׁים בָּהּ מְעָט, אֵלּוּ אֲחֵי יוֹסֵף, שֶׁנֶּאֱמַר (בראשית מב, ו): וַיֵּרְדוּ אֲחֵי יוֹסֵף עֲשָׂרָה. וּבָא אֵלֶיהָ מֶלֶךְ גָּדוֹל וְסָבַב אֹתָהּ, זֶה יוֹסֵף. וּבָנָה עָלֶיהָ מְצוֹדִים גְּדֹלִים, אֵלּוּ שָׁלשׁ גְּזֵרוֹת שֶׁגָּזַר, שֶׁלֹא יִכָּנֵס עֶבֶד לְמִצְרַיִם, וְלֹא יִכָּנֵס אָדָם בִּשְׁנֵי חֲמוֹרִים, וְלֹא יִכָּנֵס אָדָם שֶׁלֹא יִכָּתֵב שְׁמוֹ וְשֵׁם אָבִיו וְשֵׁם זְקֵנוֹ וְשֵׁם זְקֶנְתּוֹ. וּמָצָא בָהּ אִישׁ מִסְכֵּן וְחָכָם, זֶה יְהוּדָה. וּמִלַּט הוּא אֶת הָעִיר בְּחָכְמָתוֹ, שֶׁאָמַר אָנֹכִי אֱעֶרְבֶנּוּ וגו', וְעוֹד שֶׁאָמַר לְיוֹסֵף (בראשית מד, לג): יֵשֶׁב נָא עַבְדְּךָ תַּחַת הַנַּעַר וגו'. וְאָדָם לֹא זָכַר וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתּוּן לָא אַדְכַּרְתּוּנֵיהּ אֲנָא מַדְכַּר לֵיהּ (בראשית מו, כח): וְאֶת יְהוּדָה שָׁלַח לְפָנָיו וגו'.

3Another matter, “there was a small city” – this is Egypt, “and few men in it” – these are Joseph’s brothers, “and a great king came against it and surrounded it” – this is Joseph, “and built a great siege upon it” – these are the three edicts that he issued: That no slave shall enter Egypt, no person may enter with two donkeys, and no person may enter whose name and his father’s name, and his grandfather’s name, and his grandmother’s name are not documented.⁹²). “He found in it a poor, wise man” – this is Judah, “and he saved the city in his wisdom” – as he said: “I will guarantee him…” (Genesis 43:9). Moreover, he said to Joseph: “Now please, let your servant remain instead of the lad…” (Genesis 44:33).⁹³ “But no one remembered that poor man” – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “He sent Judah before him…” (Genesis 46:28).⁹⁴

דדָּבָר אַחֵר, עִיר קְטַנָּה, זוֹ מִצְרַיִם. וַאֲנָשִׁים בָּהּ מְעָט, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (דברים י, כב): בְּשִׁבְעִים נֶפֶשׁ יָרְדוּ אֲבֹתֶיךָ מִצְרָיְמָה וגו'. וּבָא אֵלֶיהָ מֶלֶךְ גָּדוֹל, זֶה פַּרְעֹה. וְסָבַב אֹתָהּ וּבָנָה עָלֶיהָ מְצוֹדִים גְּדֹלִים, שֶׁגָּזַר גְּזֵרוֹת קָשׁוֹת זוֹ מִזּוֹ, שֶׁמְּנָעָן מִתַּשְׁמִישׁ הַמִּטָּה, וּמָשַׁךְ לָהֶם בָּעָרְלָה, וְגִדֵּל לָהֶם בְּלוֹרִית. וּמָצָא בָהּ אִישׁ מִסְכֵּן וְחָכָם, זֶה משֶׁה, שֶׁנֶּאֱמַר (שמות יא, ד): וַיֹּאמֶר משֶׁה כֹּה אָמַר ה' כַּחֲצֹת הַלַּיְלָה וגו'. וּמִלַּט הוּא אֶת הָעִיר בְּחָכְמָתוֹ, שֶׁנֶּאֱמַר (שמות יב, ז): וְלָקְחוּ מִן הַדָּם וגו'. וְאָדָם לֹא זָכַר אֶת הָאִישׁ הַמִּסְכֵּן הַהוּא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתּוּן לָא אַדְכַּרְתּוּנֵיהּ אֲנָא מַדְכַּר לֵיהּ, (ישעיה סג, יא): וַיִּזְכֹּר יְמֵי עוֹלָם משֶׁה עַמּוֹ.

4Another matter, “there was a small city” – this is Egypt, “and few men in it” – these are the Israelites, as it is stated: “With seventy people your ancestors descended to Egypt…” (Deuteronomy 10:22). “And a great king came against it” – this is Pharaoh. “And surrounded it and built a great siege upon it” – as he issued edicts, one harsher than the one before: He prevented them from engaging in marital relations, he pulled their foreskins,⁹⁵ and had them grow a forelock.⁹⁶ “He found in it a poor, wise man” – this is Moses, as it is stated: “Moses said: So said the Lord: About midnight…” (Exodus 11:4).⁹⁷, based on Berakhot 4a). “And he saved the city in his wisdom” – as he said: “They shall take of the blood…” (Exodus 12:7).⁹⁸ “But no one remembered that poor man”⁹⁹ – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “He remembered the days of old, Moses, His people” (Isaiah 63:11).

הדָּבָר אַחֵר, עִיר קְטַנָּה, זֶה סִינַי. וַאֲנָשִׁים בָּהּ מְעָט, אֵלּוּ יִשְׂרָאֵל. וּבָא אֵלֶיהָ מֶלֶךְ גָּדוֹל, זֶה מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא. וְסָבַב אֹתָהּ וּבָנָה עָלֶיהָ מְצוֹדִים גְּדֹלִים, אֵלּוּ מָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנֶה מִצְווֹת עֲשֵׂה וּשְׁלשׁ מֵאוֹת וְשִׁשִּׁים וְחָמֵשׁ מִצְווֹת לֹא תַעֲשֶׂה. וּמָצָא בָהּ אִישׁ מִסְכֵּן וְחָכָם, זֶה משֶׁה, שֶׁנֶּאֱמַר (שמות יט, יג): לֹא תִגַּע בּוֹ יָד וגו'. וּמִלַּט הוּא אֶת הָעִיר בְּחָכְמָתוֹ, שֶׁנֶּאֱמַר (שמות יט, יג): כָּל הַנֹּגֵעַ בָּהָר מוֹת יוּמָת. וְאָדָם לֹא זָכַר וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתּוּן לָא אַדְכַּרְתּוּנֵיהּ אֲנָא מַדְכַּר לֵיהּ (מלאכי ג, כב): זִכְרוּ תּוֹרַת משֶׁה עַבְדִּי וגו'.

5Another matter, “there as a small city” – this is Sinai, “and few men in it” – these are the Israelites, “and a great king came against it” – this is the King of kings the Holy One blessed be He, “and surrounded it and built a great siege upon it” – these are the two hundred and forty-eight positive commandments and the three hundred and sixty-five negative commandments. “He found in it a poor, wise man” – this is Moses, as it is stated: “No hand shall touch it…” (Exodus 19:13), “and he saved the city in his wisdom” – as it is stated: “Anyone who touches the mountain shall be put to death” (Exodus 19:12). “But no one remembered…” – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “Remember the Torah of Moses, My servant…” (Malachi 3:22).

ודָּבָר אַחֵר, עִיר קְטַנָּה, זֶה סִינַי. וַאֲנָשִׁים בָּהּ מְעָט, אֵלּוּ יִשְׂרָאֵל. וּבָא אֵלֶיהָ מֶלֶךְ גָּדוֹל, זֶה יֵצֶר הָרָע. וּבָנָה עָלֶיהָ מְצוֹדִים גְּדֹלִים, שֶׁנֶּאֱמַר (שמות לב, ד): אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל. וּמָצָא בָהּ אִישׁ מִסְכֵּן וְחָכָם, זֶה משֶׁה, שֶׁנֶּאֱמַר (שמות לב, יא): לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ וגו'. וְאָדָם לֹא זָכַר וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתּוּן לָא אַדְכַּרְתּוּנֵיהּ אֲנָא מַדְכַּר לֵיהּ (תהלים קו, כג): וַיֹּאמֶר לְהַשְׁמִידָם לוּלֵי משֶׁה בְחִירוֹ וגו'.

6Another matter, “a small city” – this is Sinai, “and few men in it” – these are the Israelites, “and a great king came against it” – this is the evil inclination, “and surrounded it and built a great siege upon it” – as it is stated: “This is your god, Israel (Exodus 32:4).¹⁰⁰ “He found in it a poor, wise man” – this is Moses, as it is stated: “Lord, why shall Your wrath be enflamed against Your people” (Exodus 32:11). “But no one remembered…” – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “He said He would destroy them, were it not for Moses, His chosen one…” (Psalms 106:23).

זדָּבָר אַחֵר, עִיר קְטַנָּה, זֶה בֵּית הַכְּנֶסֶת. וַאֲנָשִׁים בָּהּ מְעָט, זֶה צִבּוּר. וּבָא אֵלֶיהָ מֶלֶךְ גָּדוֹל, זֶה מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא. וְסָבַב אֹתָהּ וּבָנָה עָלֶיהָ מְצוֹדִים גְּדֹלִים, זֶה כְּמָנוֹן וַעֲקָמוֹן. וּמָצָא בָהּ אִישׁ מִסְכֵּן וְחָכָם, זֶה הַזָּקֵן הֶחָכָם אוֹ הַחַזָּן, שֶׁבְּשָׁעָה שֶׁהַזָּקֵן יוֹשֵׁב וְדוֹרֵשׁ וְעוֹנִין אַחֲרָיו אָמֵן יְהִי שְׁמוֹ הַגָּדוֹל מְבֹרָךְ אֲפִלּוּ יֵשׁ לוֹ שְׁטַר גְּזֵרוֹת שֶׁל מֵאָה שָׁנָה, הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹחֵל עַל כָּל עֲוֹנוֹתָיו. וְאָדָם לֹא זָכַר וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתּוּן לָא אַדְכַּרְתּוּנֵיהּ אֲנָא מַדְכַּר לֵיהּ (ויקרא יט, לב): מִפְּנֵי שֵׂיבָה תָּקוּם וגו'.

7Another matter, “a small city” – this is a synagogue, “and few men in it” – this is the congregation, “and a great king came against it” – this is the King of kings the Holy One blessed be He, “and surrounded it and built a great siege upon it” – this is ambush and subterfuge.¹⁰¹ “He found in it a poor, wise man” – this is the wise elder or the cantor, as when the elder sits and teaches and they repeat after him: ‘Amen, may His great name be blessed,’¹⁰² recited after communal study of Aggada. even if [the community] has a [heavenly] document of edicts for one hundred years,¹⁰³ the Holy One blessed be He will forgive all its iniquities. “But no one remembered…” – the Holy One blessed be He said: You did not remember him; I remember him, “you shall rise before the elderly…” (Leviticus 19:32).

חדָּבָר אַחֵר, עִיר קְטַנָּה, זֶה הַגּוּף. וַאֲנָשִׁים בָּהּ מְעָט, אֵלּוּ אֵבָרָיו. וּבָא אֵלֶיהָ מֶלֶךְ גָּדוֹל, זֶה יֵצֶר הָרָע, וְלָמָּה הוּא קוֹרֵא לְיֵצֶר הָרָע גָּדוֹל, שֶׁהוּא גָּדוֹל מִיֵּצֶר טוֹב שְׁלשׁ עֶשְׂרֵה שָׁנָה. וְסָבַב אֹתָהּ וּבָנָה עָלֶיהָ מְצוֹדִים גְּדֹלִים, כְּמָנוֹן וַעֲקָמוֹן. וּמָצָא בָהּ אִישׁ מִסְכֵּן וְחָכָם, זֶה יֵצֶר טוֹב, לָמָּה קוֹרֵא אוֹתוֹ מִסְכֵּן, שֶׁאֵינוֹ מָצוּי בְּכָל הַבְּרִיּוֹת, וְאֵין רֻבָּן שֶׁל בְּרִיּוֹת נִשְׁמָעִין לוֹ. וּמִלַּט הוּא אֶת הָעִיר בְּחָכְמָתוֹ, שֶׁכָּל הַשּׁוֹמֵעַ לַיֵּצֶר טוֹב נִמְלָט. אָמַר דָּוִד טוֹבִיָּה לְמַאן דְּשָׁמַע לֵיהּ, הֲדָא הוּא דִּכְתִיב (תהלים מא, ב): אַשְׁרֵי מַשְׂכִּיל אֶל דָּל. וְאָדָם לֹא זָכַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתּוּן לָא אַדְכַּרְתּוּנֵיהּ אֲנָא מַדְכַּר לֵיהּ (יחזקאל לו, כו): וַהֲסִרֹתִי אֶת לֵב הָאֶבֶן מִבְּשַׂרְכֶם וגו'.

8Another matter, “a small city” – this is the body, “and few men in it” – these are the limbs, “and a great king came against it” – this is the evil inclination. Why does he call the evil inclination “great”? Because it is thirteen years older than the good inclination.¹⁰⁴ “And surrounded it and built a great siege upon it” – this is ambush and subterfuge. “He found in it a poor, wise man” – this is the good inclination. Why does he call it poor? Because it does not exist in all people, and most people do not heed it. “And he saved the city in his wisdom” – as anyone who heeds it is saved. David said: 'Good for one who heeds it; that is what is written: “Happy is one who attends to the helpless” (Psalms 41:2). “But no one remembered…” – the Holy One blessed be He said: You did not remember it; I remember it, “I will remove the heart of stone from your flesh…” (Ezekiel 36:26).

אוְאָמַרְתִּי אָנִי טוֹבָה חָכְמָה מִגְּבוּרָה וְחָכְמַת הַמִּסְכֵּן בְּזוּיָה, אָמַר רַבִּי יוֹחָנָן וְכִי חָכְמָתוֹ שֶׁל רַבִּי עֲקִיבָא שֶׁהָיָה מִסְכֵּן בְּזוּיָה הָיְתָה, אֶלָּא זֶה זָקֵן שֶׁהוּא יוֹשֵׁב וּמִסְכֵּן בִּדְבָרָיו, כְּגוֹן זָקֵן שֶׁהוּא יוֹשֵׁב וְדוֹרֵשׁ (דברים טז, יט): לֹא תַכִּיר פָּנִים, וְהוּא מַכִּיר. (דברים טז, יט): לֹא תִקַּח שֹׁחַד, וְהוּא לוֹקֵחַ. לֹא תַלְוֶה בְּרִבִּית, וְהוּא מַלְוֶה. שִׁמְשׁוֹן הָלַךְ אַחַר עֵינָיו (שופטים טז, לא): וְהוּא שָׁפַט אֶת יִשְׂרָאֵל עֶשְׂרִים שָׁנָה. גִּדְעוֹן, שֶׁנֶּאֱמַר (שופטים ח, כז): וַיַּעַשׂ אוֹתוֹ גִּדְעוֹן לְאֵפוֹד וגו' וְהוּא שָׁפַט אֶת יִשְׂרָאֵל, הֱוֵי אֵין מִסְכֵּן אֶלָּא מִי שֶׁמַּסְכִּין דְּבָרָיו.

1“I said: Wisdom is better than courage, but the wisdom of the poor man is despised, and his words are not heeded” (Ecclesiastes 9:16).“I said: Wisdom is better than courage, but the wisdom of the poor man is despised.” Rabbi Yoḥanan said: Was the wisdom of Rabbi Akiva, who was poor, despised? Rather, this is an elder who sits and is impoverished regarding his words,¹⁰⁵ such as an elder who sits and teaches: “Do not give preference” (Deuteronomy 16:19), but he gives [preference]; “do not take a bribe” (Deuteronomy 16:19), but he takes [bribes]; do not lend with usury, but he lends [with usury]. Samson followed his eyes, “and he judged Israel for twenty years” (Judges 16:31).¹⁰⁶ Gideon, as it is stated: “Gideon made it into an ephod [and he displayed it in his city, in Ofra. All Israel strayed after it there]” (Judges 8:27), and he judged Israel.¹⁰⁷ That is, “poor” is only one who impoverishes his words.

אדִּבְרֵי חֲכָמִים בְּנַחַת נִשְׁמָעִים, אֵלּוּ הַדַּרְשָׁנִים. מִזַּעֲקַת מוֹשֵׁל בַּכְּסִילִים, אֵלּוּ הַמְתֻרְגְּמָנִין שֶׁעוֹמְדִין עַל הַצִּבּוּר. דָּבָר אַחֵר, דִּבְרֵי חֲכָמִים בְּנַחַת נִשְׁמָעִים, זֶה עַמְרָם וּבֵית דִּינוֹ, אָמַר רַבִּי בּוֹן נִמְנוּ אַחַר הַגַּפָּה וְאַחַר הַגָּדֵר, אָמְרוּ מַה הֲנָאָה יֵשׁ לָנוּ שֶׁאָנוּ נוֹשְׂאִים נָשִׁים וְזוֹרְעִים וּמַשְׁלִיכִים לַיְאוֹר, עַד כָּאן הָעוֹלָם יִתְקַיֵּם. מִזַּעֲקַת מוֹשֵׁל בַּכְּסִילִים, זֶה פַּרְעֹה, דַּהֲוָה גָּזַר כָּל הַבֵּן הַיִּלוֹד וגו', וְלָא הֲוַת בְּדִינָא מַשְׁגָּחָא עַל גְּזֵירָתֵיהּ.

1“The words of the wise, softly spoken, are better heard than the cry of a ruler of fools” (Ecclesiastes 9:17).“The words of the wise, softly spoken, are better heard” – these are the expounders, “than the cry of a ruler of fools” – these are the disseminators who stand before the public.¹⁰⁸ Alternatively, “the words of the wise, softly spoken, are better heard” – this is Amram and his court. Rabbi Bon said: They reached a consensus behind the partition or behind the fence;¹⁰⁹ they said: ‘What good it is that we marry women, beget children, and [the Egyptians] cast them into the Nile? Will the world be sustained in this manner?’ “Than the cry of a ruler of fools” – this is Pharaoh, who decreed: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22), but it was not adjudged that his decree would be observed.¹¹⁰).

אטוֹבָה חָכְמָה מִכְּלֵי קְרָב, זֶה חָכְמָתוֹ שֶׁל יַעֲקֹב אָבִינוּ, מִכְּלֵי קְרָב שֶׁל עֵשָׂו הָרָשָׁע, אָמַר רַבִּי לֵוִי זִיְּנָם כְּלֵי זַיִן מִבִּפְנִים, וְהִלְבִּישָׁן לְבָנִים מִבַּחוּץ, וְהִתְקִין עַצְמוֹ לִשְׁלשָׁה דְבָרִים, לִתְפִלָּה, וּלְדוֹרוֹן, וּלְמִלְחָמָה. לִתְפִלָּה מִנַּיִן, שֶׁנֶּאֱמַר (בראשית לב, יב): הַצִּילֵנִי נָא מִיַּד אָחִי. לְדוֹרוֹן מִנַּיִן, שֶׁנֶּאֱמַר (בראשית לב, יט): וְאָמַרְתָּ לְעַבְדְּךָ לְיַעֲקֹב מִנְחָה הִיא שְׁלוּחָה. לְמִלְחָמָה מִנַּיִן, שֶׁנֶּאֱמַר (בראשית לג, ב): וַיָּשֶׂם אֶת הַשְּׁפָחוֹת וגו' וְהוּא עָבַר לִפְנֵיהֶם וַיִּשְׁתַּחוּ אַרְצָה, אָמַר מוּטָב שֶׁיִּפְגַע בִּי וְלֹא בְּבָנַי. וַיָּשָׁב בַּיּוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ שֵׂעִירָה, וְלָמָּה שֵׂעִירָה, רַבִּי אֶלְעָזָר וְרַבִּי שְׁמוּאֵל בַּר נַחְמָנִי, רַבִּי אֶלְעָזָר אָמַר מִפְּנֵי שְׁטַר חוֹב. וְרַבִּי שְׁמוּאֵל אָמַר מִפְּנֵי הַבּוּשָׁה. וְחוֹטֶא אֶחָד יְאַבֵּד טוֹבָה הַרְבֵּה, זֶה עֵשָׂו הָרָשָׁע שֶׁאִבֵּד כָּל הַטּוֹבוֹת וּמַתָּנוֹת שֶׁל עוֹלָם הַבָּא.

1“Wisdom is better than instruments of battle, and one sinner destroys much good” (Ecclesiastes 9:18).“Wisdom is better than instruments of battle” – this is the wisdom of Jacob; “than instruments of battle” – of Esau the wicked. Rabbi Levi said: He armed them¹¹¹ with weapons on the inside and dressed them in white garments on the outside, and he prepared himself for three matters: for prayer, for a gift, and for war. For prayer, from where is it derived? As it is stated: “Please rescue me from the hand of my brother” (Genesis 32:12). For a gift, from where is it derived? As it is stated: “You shall say: From your servant Jacob, it is a gift sent” (Genesis 32:19). For war, from where is it derived? As it is stated: “He placed the maidservants [and their children first, and Leah and her children next, and Rachel and Joseph last.] He passed before them and prostrated himself earthward” (Genesis 33:2–3). He said: It is preferable that he harm me and not my children.¹¹² “Esau returned on that day on his way to Se’ir” (Genesis 33:16). Why to Se’ir? Rabbi Elazar and Rabbi Shmuel bar Naḥmani, Rabbi Elazar said: It was due to a promissory note.¹¹³ Rabbi Shmuel said: It was due to shame.¹¹⁴ “And one sinner destroys much good” – this is Esau who lost all the goodness and the gifts of the World to Come.

בדָּבָר אַחֵר, טוֹבָה חָכְמָה, זוֹ חָכְמָתָהּ שֶׁל סֶרַח בַּת אָשֵׁר. מִכְּלֵי קְרָב, מִכְּלֵי קְרָבוֹ שֶׁל יוֹאָב, שֶׁנֶּאֱמַר (שמואל ב כ, טז): וַתִּקְרָא אִשָּׁה חֲכָמָה מִן הָעִיר, מִיכָּן דַּהֲוָה רַחִיק. וַיִּקְרַב אֵלֶיהָ וַתֹּאמֶר אֵלָיו לֹא אַתָּה הוּא יוֹאָב, קוֹצֵר אַתְּ, לֵית אַתְּ לְפוּם שְׁמָךְ, לֹא אַתְּ בֶּן תּוֹרָה וְלֹא דָּוִד בֶּן תּוֹרָה, לָא כְתִיב בַּתּוֹרָה (דברים כ, י): כִּי תִקְרַב אֶל עִיר לְהִלָּחֵם עָלֶיהָ וְקָרָאתָ אֵלֶיהָ לְשָׁלוֹם, שֶׁמָּא לַמִּלְחָמָה, דִּכְתִיב (שמואל ב כ, יח): וַתֹּאמֶר לֵאמֹר דַּבֵּר יְדַבְּרוּ בָרִאשֹׁנָה וגו' וְכֵן הֵתַמּוּ, אָמְרָה לוֹ עַד כָּאן תַּמּוּ דִּבְרֵי תוֹרָה שֶׁלֹא לְהִתְקַיֵּם. אָמַר לָהּ וְאַתְּ מַאן, אָמְרָה לוֹ מַאן אֲנָא, אָנֹכִי שְׁלֻמֵי אֱמוּנֵי יִשְׂרָאֵל, אֲנִי הוּא שֶׁהִשְׁלַמְתִּי מִנְיָנָן שֶׁל יִשְׂרָאֵל בְּמִצְרַיִם, אֲנִי הוּא שֶׁהִשְׁלַמְתִּי נֶאֱמָן יוֹסֵף לְנֶאֱמָן משֶׁה, וְאַתָּה מְבַקֵּשׁ לְהָמִית עִיר וְאֵם בְּיִשְׂרָאֵל. עִיר, זוֹ אָבֵל בֵּית מַעֲכָה, וְלִי שֶׁאֲנִי אֵם בְּיִשְׂרָאֵל. מִיָּד (שמואל ב כ, יח): וַיַּעַן יוֹאָב וַיֹּאמֶר חָלִילָה לִי וגו', חָלִילָה לְיוֹאָב, חָלִילָה לְדָוִד, חָלִילָה לְמַלְכוּתוֹ, אֶלָּא לֹא כֵן הַדָּבָר כִּי אִישׁ מֵהַר אֶפְרַיִם שֶׁבַע בֶּן בִּכְרִי שְׁמוֹ נָשָׂא יָדוֹ בַּמֶּלֶךְ בְּדָוִד, אִם בַּמֶּלֶךְ לָמָּה בְּדָוִד, וְאִם בְּדָוִד לָמָּה בַּמֶּלֶךְ, אָמַר רַבִּי עֲזַרְיָה וְרַבִּי יוֹנָתָן בְּרַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק בַּר מַרְיוֹן, לְלַמֶּדְךָ שֶׁכָּל הַמֵּעֵיז פָּנָיו בְּתַלְמִידֵי חֲכָמִים וּגְדוֹל הַדּוֹר, כְּאִלּוּ מֵעֵיז פָּנָיו בַּמֶּלֶךְ, עַל אַחַת כַּמָּה וְכַמָּה דָּוִד שֶׁהוּא מֶלֶךְ וְחָכָם וּגְדוֹל הַדּוֹר. אָמַר רַבִּי יוּדָן כָּל הַמֵּעֵיז פָּנָיו בַּמֶּלֶךְ, כְּאִלּוּ מֵעֵיז פָּנָיו בַּשְּׁכִינָה, דִּכְתִיב (שמואל ב כ, כא): נָשָׂא יָדוֹ בַּמֶּלֶךְ בְּדָוִד, בַּמֶּלֶךְ, זֶה מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאַחַר כָּךְ בְּדָוִד, זֶה דָּוִד מֶלֶךְ יִשְׂרָאֵל. תְּנוּ אֹתוֹ לְבַדּוֹ וְאֵלְכָה וגו', אֲמַר לָהּ מְנַן אַתְּ יָדְעֵית, אֲמַר לָהּ כָּל הַמַּחְצִיף פָּנָיו בְּמַלְכוּת בֵּית דָּוִד מִתְחַיֵּב הוּא מִלְּעֵיל. מִיָּד (שמואל ב כ, כב): וַתָּבוֹא הָאִשָּׁה אֶל הָעָם בְּחָכְמָתָהּ, אָמְרָה לוֹן לֵית אַתּוּן שָׁמְעוּן בְּיוֹאָב, וְלֵית אַתּוּן שָׁמְעוּן בְּדָוִד, הֵידָא אֻמָּה קָמַת בְּהוֹן, הֵידָא מַלְכוּת קָמַת בְּהוֹן. אָמְרִין לָהּ וּמָה הוּא בָּעֵי, אָמְרָה לוֹן אֶלֶף דְּגוּבְרִין, אָמְרִין לָהּ כָּל בַּר נָשׁ יָהֵיב לְפוּם מַה דְּאִית לֵיהּ. אֲמַרָה לוֹן אֲנָא אָזְלָא וּמְפַיְּיסָא לֵיהּ דִּילְמָא דְּהוּא פָּחֵית, עֲבַדָא גַרְמָהּ אָזְלָא וְאַתְיָא, אֲמַרָה לוֹן חֲמֵשׁ מָאוָן הוּא בָּעֵי. אָמְרִין לָהּ כָּל בַּר נָשׁ וּבַר נָשׁ יָהֵיב לְפוּם מַה דְּאִית לֵיהּ. אֲמַרָה לוֹן אֲנָא אָזְלָא וּמְחַטָּא לֵיהּ דִּילְמָא דְּהוּא פָּחֵית מִנְּהוֹן, עֲבַדָא נַפְשָׁהּ הִיא אָזְלָא וְהָדְרָא, אֲמַרָה לוֹן חַד גְּבַר הוּא בָּעֵי, וַהֲדָא אַכְסַנְיָא. אָמְרִין לָהּ אִן הוּא טַב קַרְתָּא נֵיהֲבֵיהּ נֵיהֲלֵיהּ. אֲמַרָה לוֹן שֶׁבַע בֶּן בִּכְרִי שְׁמוֹ, מִיָּד (שמואל ב כ, כב): וַיִּקְחוּ אֶת רֹאשׁ שֶׁבַע בֶּן בִּכְרִי וַיַּשְׁלִכוּ אוֹתוֹ בְּעַד הַחוֹמָה וגו'. וְחוֹטֶא אֶחָד יְאַבֵּד טוֹבָה הַרְבֵּה, זֶה שֶׁבַע בֶּן בִּכְרִי.

2Another matter, “wisdom is better” – this is the wisdom of Seraḥ bat Asher, “than instruments of battle” – than the instruments of battle of Yoav, as it is stated: “A wise woman called from the city…[say to Yoav: Come close to here]” (II Samuel 20:16) – from here [it is derived] that he was far away. “He approached her, and she said to him” (II Samuel 20:17): You are not Yoav,¹¹⁵]. you shorten,¹¹⁶ you do not correspond to your name. You are not a Torah personality and David is not a Torah personality. Is it not written in the Torah: “When you approach a city to wage war against it, you shall call to it for peace” (Deuteronomy 20:10)? Perhaps for war?¹¹⁷ [This is] as is written: “She spoke, saying: They should have spoken initially…and the matter would have ended [hetamu]” (II Samuel 20:18). She said to him: ‘Is that all, have the words of the Torah ended [tamu], not to be fulfilled?’ He said to her: ‘Who are you?’ She said to him: ‘Who am I? “I am the loyal [shelumei] faithful of Israel” (II Samuel 20:19), it is I who completed [hishlamti] the tally of Israel in Egypt;¹¹⁸ 94:9) asserts that the seventieth individual was Seraḥ bat Asher. it is I who completed loyalty to Joseph and loyalty to Moses.¹¹⁹ “And you are seeking to destroy a metropolitan city [ir ve’em] in Israel” (II Samuel 20:19); ir, this is Avel Beit Maakha,¹²⁰ and me, who is a mother [em] in Israel.’Immediately, “Yoav answered and said: Far be it from me…” (II Samuel 20:20) – far be it from Yoav, far be it from David, far be it from his kingdom. “The matter is not so. Rather a man from Mount Ephraim, his name is Sheva ben Bikhri, has raised his hand against the king, against David” (II Samuel 20:21). If [he already said] “against the king,” why [did he also say] “against David”; if “against David,” why “against the king”? Rabbi Azarya and Rabbi Yonatan ben Rabbi Ḥagai said in the name of Rabbi Yitzḥak bar Maryon: This is to teach you that anyone who is impudent toward Torah scholars and a spiritual leader of the generation, it is as though he is impudent toward a king; all the more so, David, who was a king, a scholar, and a spiritual leader of the generation. Rabbi Yudan said: Anyone who is impudent toward the king it is as though he is impudent toward the Divine Presence, as it is written: “He raised his hand against the king, against David.” “Against the king” – that is the King of kings, the Holy One blessed be He, and then “against David” – this is David king of Israel.[Yoav continued] “Turn him, alone, over, and I will go…[the woman said to Yoav: Behold, his head will be thrown to you over the wall]” (II Samuel 20:21). He said to her: ‘How do you know?’ She said to him: ‘Anyone who is impudent to the kingdom of the house of David incurs liability from above.’ Immediately, “the woman came to the people in her wisdom” (II Samuel 20:22). She said to them: ‘Will you not obey Yoav, will you not obey David? What nation has stood against them? What kingdom has stood against them?’ They said to her: ‘What does he demand?’ She said to them: ‘One thousand men.’ They said to her: ‘Each and every person will give in accordance with what he has.’¹²¹ She said to them: ‘I will go and appease him, perhaps he will [accept] fewer.’ She feigned going and returning. She said to them: ‘He demands five hundred men.’ They said to her: ‘Each and every person will give in accordance with what he has.’ She said to them: ‘I will go and appeal to him, perhaps he will [accept] fewer.’ She pretended as though she were going and returning. She said to them: ‘He demands one man, and he is a non-resident [of our city].’ They said to her: ‘If he was the best man in the city we would submit him to [Yoav].’ She said to them: ‘His name is Sheva ben Bikhri.’ Immediately, they took the head of Sheva ben Bikhri and cast it over the wall. “And one sinner destroys much good” – this is Sheva ben Bikhri.

גדָּבָר אַחֵר, טוֹבָה חָכְמָה, זוֹ חָכְמָתוֹ שֶׁל חִזְקִיָּהוּ מֶלֶךְ יְהוּדָה. מִכְּלֵי קְרָב, שֶׁל סַנְחֵרִיב. אָמַר רַבִּי לֵוִי שָׁלשׁ גָּלֻיּוֹת הִגְלָה סַנְחֵרִיב, פַּעַם רִאשׁוֹנָה הִגְלָה שֵׁבֶט רְאוּבֵן וְגָד, שְׁנִיָּה עֲשֶׂרֶת הַשְּׁבָטִים, שְׁלִישִׁית בָּא עַל יְהוּדָה, מִיָּד עָמַד חִזְקִיָּה וְזִיְּנָם כְּלֵי זַיִן מִבִּפְנִים וְהִלְבִּישָׁם לְבָנִים מִבַּחוּץ, וְהִתְקִין עַצְמוֹ לִשְׁלשָׁה דְּבָרִים, לִתְפִלָּה, וּלְדוֹרוֹן, וּלְמִלְחָמָה. לִתְפִלָּה, דִּכְתִיב (ישעיה לז, טו): וַיִּתְפַּלֵּל חִזְקִיָּה אֶל ה' וגו'. לְדוֹרוֹן, דִּכְתִיב (מלכים ב יח, טז): בָּעֵת הַהִיא קִצַּץ חִזְקִיָּה וגו' וְאֶת הָאֹמְנוֹת, מַהוּ הָאֹמְנוֹת, רַבִּי לֵוִי אָמַר צִיפְרַיָּא, וְרַבָּנָן אָמְרִין שִׁיגְמַיָּא. לְמִלְחָמָה, שֶׁנֶּאֱמַר (דברי הימים ב לב, ה): וַיַּעַשׂ שֶׁלַח לָרֹב וּמָגִנִּים, וְנָעַץ חֶרֶב עַל פֶּתַח בֵּית הַמִּדְרָשׁ, וְאָמַר, כָּל מִי שֶׁאֵינוֹ עוֹסֵק בַּתּוֹרָה תְּהֵא הַחֶרֶב הַזֶּה עוֹבֶרֶת עַל צַוָּארוֹ, (מלכים ב יח, לז): וַיָּבֹא אֶלְיָקִים בֶּן חִלְקִיָּה אֲשֶׁר עַל הַבַּיִת, סְפַקְלַי. וְשֶׁבְנָא הַסֹּפֵר, סְקִיוֵוי פְּטָרַיי. וְיוֹאָח בֶּן אָסָף הַמַּזְכִּיר, סַבְיָא. וְחוֹטֶא אֶחָד יְאַבֵּד טוֹבָה הַרְבֵּה, זֶה סַנְחֵרִיב, שֶׁנֶּאֱמַר (דברי הימים ב לב, כא): וַיָּשָׁב בְבשֶׁת פָּנִים וגו' (מלכים ב יט, לז): וַיִּמְלֹךְ אֵסַר חַדֹּן בְּנוֹ תַּחְתָּיו.

3Another matter, “wisdom is better” – this is the wisdom of Hezekiah king of Judah, “than instruments of battle” – of Sennacherib. Rabbi Levi said: Sennacherib exiled three exiles: The first time, he exiled the tribes of Reuben and Gad; second, [he exiled] the [rest of the] ten tribes; third, he came against [the kingdom of] Judah. Immediately, Hezekiah stood and armed them with weapons on the inside and dressed them in white garments on the outside, and he prepared himself for three matters, for prayer, for a gift, and for war. For prayer, as it is written: “Hezekiah prayed to God…” (Isaiah 37:15). For a gift, as it is written: “At that time Hezekiah stripped the doors of the Sanctuary and the omenot” (II Kings 18:16). What are omenot? Rabbi Levi said hoops, and the Rabbis say hinges. For war, as it is stated: “He made weapons in abundance and shields” (II Chronicles 32:5). He inserted a sword at the entrance of the study hall and said: ‘Anyone who does not engage in Torah study, let this sword pass over his neck.’¹²²; see, e.g., Megilla 15b) and its merit can bring success in war. “Elyakim son of Hilkiya, who was in charge of the palace” (II Kings 18:37) – of the courts and administering punishment, “came, and Shevna the scribe” (II Kings 18:37) – in charge of the officials, “and Yoaḥ son of Asaf the secretary” (II Kings 18:37) – he was the elder of the house. “And one sinner destroys much good” – this is Sennacherib, as it is stated: “He returned in shame [to his land]” (II Chronicles 32:21), “and Esar Ḥadon his son reigned in his stead” (II Kings 19:37).