חֲצוֹת לַיְלָה אָקוּם לְהוֹדוֹת לָךְ עַל מִשְׁפְּטֵי צִדְקֶךָ (תהלים קיט, סב), רַבִּי פִּנְחָס בְּשֵׁם רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב כִּנּוֹר וְנֵבֶל הָיוּ נְתוּנִים מְרַאֲשׁוֹתָיו שֶׁל דָּוִד, וְכֵיוָן שֶׁהָיָה מַגִּיעַ בַּחֲצוֹת לַיְלָה הָיָה עוֹמֵד וּמְנַגֵּן בָּהֶם. אָמַר רַבִּי לֵוִי כִּנּוֹר הָיָה תָּלוּי וכו', עַל מִשְׁפְּטֵי צִדְקֶךָ מִשְׁפָּטִים שֶׁהֵבֵאתָ עַל פַּרְעֹה, שֶׁנֶּאֱמַר (בראשית יב, יז): וַיְנַגַּע ה' אֶת פַּרְעֹה נְגָעִים גְּדֹלִים, וּצְדָקוֹת שֶׁעָשִׂיתָ עִם אַבְרָהָם וְשָׂרָה. דָּבָר אַחֵר, עַל מִשְׁפְּטֵי צִדְקֶךָ, מִשְׁפָּטִים שֶׁהֵבֵאתָ עַל הַמִּצְרִיִּים, וּצְדָקוֹת אֲשֶׁר עָשִׂיתָ עִם אֲבוֹתֵינוּ בְּמִצְרַיִם, שֶׁלֹא הָיָה בְּיָדָם מִצְווֹת לְהִתְעַסֵּק בָּהֶם וְיִגָּאֲלוּ, וְנָתַתָּ לָהֶם שְׁתֵּי מִצְווֹת שֶׁיִּתְעַסְּקוּ בָּהֶם וְיִגָּאֲלוּ, וְאֵלּוּ הֵן: דַּם פֶּסַח וְדַם מִילָה. אָמַר רַבִּי לֵוִי בְּאוֹתוֹ הַלַּיְלָה נִתְעָרֵב דַּם הַפֶּסַח עִם דַּם הַמִּילָה, שֶׁנֶּאֱמַר (יחזקאל טז, ו): וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חַיִּי וָאֹמַר לָךְ בְּדָמַיִךְ חַיִּי. דָּבָר אַחֵר, עַל מִשְׁפְּטֵי צִדְקֶךָ, מִשְׁפָּטִים שֶׁהֵבֵאתָ עַל עַמּוֹנִים וּמוֹאָבִים, וּצְדָקוֹת שֶׁעָשִׂיתָ עִם זְקֵנִי וְעִם זְקֶנְתִּי, שֶׁאִלּוּ הֵחִישׁ לָהּ קְלָלָה אַחַת מֵאַיִן הָיִיתִי בָּא, וְנָתַתָּ בְּלִבּוֹ וּבֵרְכָהּ, שֶׁנֶּאֱמַר: בְּרוּכָה אַתְּ לַה' בִּתִּי. (משלי כט, כה): חֶרְדַּת אָדָם יִתֵּן מוֹקֵשׁ וּבוֹטֵחַ בַּה' יְשֻׂגָּב, רַבִּי עֲקִיבָא הֲוָה סָלֵיק לְרוֹמִי אָמַר לְבַר בַּיְיתֵיהּ אֲזַל זְבוּן לִי חָדָא מִילָּא דְּשַׁוְויָא מִן שׁוּקָא, אֲזַל וְאַיְיתֵי לֵיהּ צִיפָּרִין, אָמַר לוֹ מִפְּנֵי מָה שָׁהִיתָ לָצוּד, אָמַר לוֹ מִפְּנֵי שֶׁהֵן מַחְרִידוֹת אֶת הָאָדָם, קָרָא עָלָיו מִקְרָא זֶה: חֶרְדַּת אָדָם יִתֵּן מוֹקֵשׁ, חֲרָדָה שֶׁהֶחֱרִיד יַעֲקֹב לְיִצְחָק, דִּכְתִיב (בראשית כז, לג): וַיֶּחֱרַד יִצְחָק חֲרָדָה, וּבַדִּין הָיָה שֶׁיְקַלְּלֶנּוּ, אֶלָּא: וּבוֹטֵחַ בַּה' יְשֻׂגָּב, נָתַתָּ בְּלִבּוֹ וּבֵרְכוֹ, שֶׁנֶּאֱמַר (בראשית כז, לג): גַּם בָּרוּךְ יִהְיֶה. חֲרָדָה שֶׁהֶחֱרִידָה רוּת לְבֹעַז, דִּכְתִיב: וַיֶּחֱרַד הָאִישׁ וַיִּלָּפֵת, וּבַדִּין הוּא שֶׁיְקַלְּלֶנָּה, אֶלָּא: וּבוֹטֵחַ בַּה' יְשֻׂגָּב, נָתַתָּ בְּלִבּוֹ וּבֵרֲכָהּ, שֶׁנֶּאֱמַר: בְּרוּכָה אַתְּ לַה' בִּתִּי. וַיִּלָּפֵת לְפָתַתּוּ כַּחֲזָזִית, הִתְחִיל מְמַשְׁמֵשׁ בְּשַׂעֲרָהּ, אָמַר רוּחוֹת אֵין לָהֶם שֵׂעָר, אָמַר לָהּ מִי אַתְּ, רוּחַ אוֹ אִשָּׁה, אָמְרָה אִשָּׁה. פְּנוּיָה אַתְּ אוֹ אֵשֶׁת אִישׁ, אָמְרָה לוֹ פְּנוּיָה. טְמֵאָה אַתְּ אוֹ טְהוֹרָה, אָמְרָה לוֹ טְהוֹרָה. וְהִנֵּה אִשָּׁה טְהוֹרָה מִכָּל הַנָּשִׁים שֹׁכֶבֶת מַרְגְּלֹתָיו, שֶׁנֶּאֱמַר: וַיֹּאמֶר מִי אָתְּ וַתֹּאמֶר אָנֹכִי רוּת אֲמָתֶךָ וגו'. אָמַר רַבִּי בֶּרֶכְיָה אֲרוּרִים הָרְשָׁעִים, לְהַלָּן כְּתִיב (בראשית לט, יב): וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ לֵאמֹר שִׁכְבָה עִמִּי. אֲבָל הָכָא וּפָרַשְׂתָּ כְּנָפֶךָ עַל אֲמָתְךָ. "At midnight (Ruth 3:8)": "I arise at midnight to praise You for the judgments of Your righteousness (Psalm 119:62)." Rabbi Pinchas in the name of Rabbi Eliezer son of Jacob: "the harp and the lyre were set above the head of David and when he was awakened in the middle of the night, he stood and played on them". Rabbi Levi said: the the harp was hung "for the judgments of Your righteousness", the "judgments" that you brought to Pharaoh, as it is said: "But Hashem afflicted Pharaoh and his household with mighty plagues (Genesis 12:17)", and the "righteousness" that is what you did with Abraham and Sarah". Another interpretation: "for the judgments of Your righteousness", the "judgments" that you brought on the Egyptians and the "righteousness, what you did with our fathers in Egypt, since it was not possible for them to perform themselves the mitzvot and they would be saved, and you gave to them two mitzvot which they were to perform them selves and they would be saved, and they were these: the blood of Passover and the blood of circumcision. Rabbi Levi said "on the same night the blood of Passover was mixed with the blood of circumcision, as it is said: "When I passed by you and saw you wallowing in your blood, I said to you: “Live in spite of your blood.” Yea, I said to you: “Live in spite of your blood (Ezekiel 16:6)"." Another interpretation: "for the judgments of Your righteousness", the "judgments are those which you brought on the Ammonites and Moabites, and the "righteousness" what you did with my [David's] grandfather and grandmother, because if he afflicted her with a curse once, and from where would I have come?, and you placed in his heart to bless her, as it is said: "Blessed are you to Hashem, my daughter (Ruth 3:10)": "A man’s fears become a trap for him, But he who trusts in Hashem shall be safeguarded (Proverbs 29:25)". Rabbi Akiva went on a journey to Rome and he said to a son of his house: "go and buy me something pleasing to everyone from the market" and he went and bought fowl for him, and he said to him: "why were you so long? Did you have to trap them?" And he said: "[yes] because they are frightened of people", and Akiva read to him this verse: "A man’s fears become a trap for him". The fear (trembling) is that which Jacob caused Isaac, as it is written: "Isaac was seized with very violent trembling (Genesis 27:33)." And justly he could have cursed him, but rather "But he who trusts in Hashem shall be safeguarded" and you placed it in his heart to bless him, as it is said: "now he must remain blessed!(Genesis 27:33)". This fear, that is what Ruth caused Boaz, as it is said "the man was frightened, and turned himself (Ruth 3:8)". And he justly could have cursed her, but rather "But he who trusts in Hashem shall be safeguarded" and you placed it in his heart to bless her, as it is said "Blessed are you to Hashem, my daughter (Ruth 3:10)". "And he turned himself" she clasped him like ivy and he began to touch her hair, and said "spirits do not have hair" and so he said to her "who are you", a spirit or a woman, and she said "a woman". "Are you unmarried or a man's wife?" and she said to him "unmarried". "Are you unclean or clean" and she said to him "clean". "And, behold, a woman", the cleanest of all the women "lay at his feet", as it is said "And he said 'who are you?' and she said 'I am Ruth your maidservant (Ruth 3:9)". Rabbi Berechyah said: "curesed are the wicked, as there it is written "she caught hold of him by his garment and said, “Lie with me!” (Genesis 39:12)" but here "spread therefore your cloak over your handmaid (Ruth 3:9)".
וַיֹּאמֶר בְּרוּכָה אַתְּ לַה' בִּתִּי הֵיטַבְתְּ חַסְדֵּךְ וגו' (רות ג, י), רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ וְרַבָּנָן, רַבִּי יוֹחָנָן אָמַר, לְעוֹלָם אַל יִמְנַע אָדָם עַצְמוֹ מִלֵּילֵךְ אֵצֶל זָקֵן לְבָרְכוֹ, בֹּעַז הָיָה בֶּן שְׁמוֹנִים שָׁנָה וְלֹא נִפְקַד, כֵּיוָן שֶׁהִתְפַּלְּלָה עָלָיו אוֹתָהּ צַדֶּקֶת מִיָּד נִפְקַד, שֶׁנֶּאֱמַר: וַתֹּאמֶר נָעֳמִי בָּרוּךְ הוּא לַה'. רֵישׁ לָקִישׁ אָמַר רוּת בַּת אַרְבָּעִים שָׁנָה הָיְתָה וְלֹא נִפְקְדָה, כֵּיוָן שֶׁנִּשֵֹּׂאת לְמַחְלוֹן, וְכֵיוָן שֶׁהִתְפַּלֵּל עָלֶיהָ אוֹתוֹ צַדִּיק, נִפְקְדָה, שֶׁנֶּאֱמַר: וַיֹּאמֶר בְּרוּכָה אַתְּ לַה' בִּתִּי. וְרַבָּנָן אָמְרִין שְׁנֵיהֶם לֹא נִפְקְדוּ אֶלָּא מִבִּרְכוֹתֵיהֶן שֶׁל צַדִּיקִים, שֶׁנֶּאֱמַר: וַיֹּאמְרוּ כָּל הָעָם אֲשֶׁר בַּשַּׁעַר וְהַזְּקֵנִים עֵדִים יִתֵּן ה' אֶת הָאִשָּׁה. הֵיטַבְתְּ חַסְדֵּךְ הָאַחֲרוֹן מִן הָרִאשׁוֹן וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק, הָאִשָּׁה אוֹהֶבֶת בָּחוּר מִסְכֵּן מִזָּקֵן עָשִׁיר. "And he said blessed are you to Hashem, my daughter; you have shown more kindness at the end than the beginning (Ruth 3:10)". Rabbi Yochanan and Reish Lakish and the Rabbis: Rabbi Yochanan said: "forever a man should not restrain himself from going to an old man for his blessing. Boaz was eighty years old and he was not endowed [with children]. When the righteous woman prayed for him, from that he was endowed, as it is said "and Naomi said 'blessed is he to Hashem' (Ruth 2:20)"". Reish Lakish said: "Ruth was forty years old and she had not been endowed [with children] when she was married to Machlon, and when the righteous man prayed for her, she was endowed, as it is said "And he said 'blessed are you to Hashem, my daughter (Ruth 3:10)". And the Rabbis said: "Both of them were not endowed, but rather they were blessed by the righteous, as it is said "And all the people that were in the gate, and the elders, said: We are witnesses. The Lord make the woman (Ruth 4:11)"". "You have shown more kindness at the end than the beginning": Rabbi Samuel the son of Rabbi Yitzchak said: "a woman loves a poor young man more than a wealthy old man".
וְעַתָּה בִּתִּי אַל תִּרְאִי. וְעַתָּה כִּי אָמְנָם כִּי גֹּאֵל אָנֹכִי וְגַם יֵשׁ גֹּאֵל קָרוֹב מִמֶּנִּי (רות ג, יא יב), רַבָּנָן וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, רַבָּנָן סְבִירִין טוֹב וֶאֱלִימֶלֶךְ וּבֹעַז אַחִים הָיוּ, וְרַבִּי יְהוֹשֻׁעַ אָמַר שַׂלְמוֹן וֶאֱלִימֶלֶךְ וְטוֹב הָיוּ אַחִים. אֲתִיבוּן לֵיהּ וְהָא כְּתִיב: אֲשֶׁר לְאָחִינוּ לֶאֱלִימֶלֶךְ, אָמַר לָהֶם אֵין אָדָם נִמְנַע לִקְרֹא לְדוֹדוֹ אָחִיו. "And now, my daughter, fear not...And now it is true that I am a near kinsman; howbeit there is a kinsman nearer than I (Ruth 3:11-12)": the Rabbis and Rabbi Joshua son of Levi. The Rabbis held the view that Tov, Elimelech and Boaz were brothers and Rabbi Joshua said that Salmon, Elimelech and Tov were brothers. They objected to him: "but see it is written "which belongs to our brother, Elimelech (Ruth 4:3)"" and Rabbi Joshua said to them "a man does not hesitate to call his uncle his brother".
לִינִי הַלַּיְלָה (רות ג, יג), הַלַּיְלָה הַזּוֹ אַתְּ לָנָה בְּלֹא אִישׁ, וְאֵין אַתְּ לָנָה לַיְלָה אַחֶרֶת בְּלֹא אִישׁ. וְהָיָה בַבֹּקֶר אִם יִגְאָלֵךְ טוֹב יִגְאָל וְאִם לֹא יַחְפֹּץ לְגָאֳלֵךְ וגו', רַבִּי מֵאִיר הֲוָה יָתִיב וְדָרִישׁ בַּהֲדֵין מִדְרְשָׁא דִּטְבֶרְיָא וַהֲוָה אֱלִישָׁע רַבֵּיהּ גָּזֵיז בְּשׁוּקָא רָכֵיב עַל סוּסַיָּא בְּשַׁבְּתָא, אָמְרוּ לְרַבִּי מֵאִיר הָא אֱלִישָׁע רַבָּךְ אָתֵי גָּזֵיז בְּשׁוּקָא, נְפַק לְגַבֵּיהּ, אֲמַר לֵיהּ בַּמֶּה הֲוֵיתָא עָסֵיק, אֲמַר לֵיהּ (איוב מב, יב): וַה' בֵּרַךְ אֶת אַחֲרִית אִיּוֹב מֵרֵאשִׁתוֹ. אֲמַר לֵיהּ וּמָה אֲמַרְתְּ בֵּיהּ, אֲמַר לֵיהּ, בֵּרַךְ, שֶׁהִכְפִּיל לוֹ אֶת מָמוֹנוֹ. אֲמַר לֵיהּ עֲקִיבָא רַבְּךָ לֹא הָיָה אוֹמֵר כֵּן, אֶלָּא, וַה' בֵּרַךְ אֶת אַחֲרִית אִיּוֹב מֵרֵאשִׁתוֹ, בִּזְכוּת תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים שֶׁהָיוּ בְּיָדוֹ מֵרֵאשִׁיתוֹ. אֲמַר לֵיהּ וּמָה אַתְּ אֲמַרְתְּ תּוּבָן (קהלת ז, ח): טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ. אֲמַר לֵיהּ וּמָה אַתְּ אֲמַרְתְּ בֵּיהּ, אֲמַר לֵיהּ יֵשׁ לְךָ אָדָם שֶׁהוּא קוֹנֶה סְחוֹרָה בְּנַעֲרוּתוֹ וְהוּא מַפְסִיד וּבְזִקְנוּתוֹ וְהוּא מִשְׂתַּכֵּר בָּהּ. דָּבָר אַחֵר, טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ, יֵשׁ לְךָ אָדָם שֶׁעוֹשֶׂה מַעֲשִׂים רָעִים בְּנַעֲרוּתוֹ וּבְזִקְנוּתוֹ עוֹשֶׂה מַעֲשִׂים טוֹבִים. דָּבָר אַחֵר, טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ, יֵשׁ לְךָ אָדָם שֶׁהוּא לֹמֵד תּוֹרָה בְּנַעֲרוּתוֹ וּמְשַׁכֵּחַ, וּבְזִקְנוּתוֹ הוּא חוֹזֵר עָלֶיהָ, הֱוֵי טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ. אֲמַר לֵיהּ עֲקִיבָא רַבְּךָ לֹא כָּךְ אָמַר, אֶלָּא, טוֹב אַחֲרִית דָּבָר כְּשֶׁהוּא טוֹב מֵרֵאשִׁיתוֹ. וּבִי הֲוָה מַעֲשֶׂה, אֲבוּיָה אָבִי הָיָה מִגְדּוֹלֵי הַדּוֹר וּכְשֶׁבָּא לְמוּלֵנִי קָרָא לְכָל גְּדוֹלֵי יְרוּשָׁלַיִם, וְקָרָא לְרַבִּי אֱלִיעֶזֶר וּלְרַבִּי יְהוֹשֻׁעַ עִמָּהֶם, וּכְשֶׁאָכְלוּ וְשָׁתוּ שָׁרוּן אִילֵּין אָמְרִין מִזְמוֹרִים וְאִילֵּין אָמְרִין אַלְפָבֵּתָרִין. אָמַר רַבִּי אֱלִיעֶזֶר לְרַבִּי יְהוֹשֻׁעַ אִילֵּין עָסְקִין בְּדִידְהוֹן וַאֲנַן לֵית אֲנַן עָסְקִין בְּדִידָן, הִתְחִילוּ בַּתּוֹרָה וּמִן הַתּוֹרָה לַנְּבִיאִים וּמִן הַנְּבִיאִים לַכְּתוּבִים וְהָיוּ הַדְּבָרִים שְׂמֵחִין כִּנְתִינָתָן מִסִּינַי וְהָאֵשׁ מְלַהֶטֶת סְבִיבוֹתֵיהֶן, עִקַּר נְתִינָתָן לֹא מִסִּינַי נִתְּנוּ בָּאֵשׁ, שֶׁנֶּאֱמַר (דברים ד, יא): וְהָהָר בֹּעֵר בָּאֵשׁ עַד לֵב הַשָּׁמַיִם, אָמַר הוֹאִיל וְכֵן הוּא גָּדוֹל כֹּחָהּ שֶׁל תּוֹרָה, הַבֵּן הַזֶּה אִם מִתְקַיֵּם לִי הֲרֵינִי נוֹתְנוֹ לַתּוֹרָה, וְעַל יְדֵי שֶׁלֹא הָיְתָה כַּוָּנַת מַחֲשַׁבְתּוֹ לְשֵׁם שָׁמַיִם לֹא נִתְקַיְּמָה בִּי תּוֹרָתִי. וּמָה אַתְּ אֲמַרְתְּ (איוב כח, יז): בְּלֹא יַעַרְכֶנָּה זָהָב וּזְכוּכִית, אֲמַר לֵיהּ וְאַתְּ מָה אֲמַרְתְּ בֵּיהּ, אֲמַר לֵיהּ אֵלּוּ דִּבְרֵי תוֹרָה שֶׁקָּשִׁין לִקְנוֹת כִּכְלֵי זָהָב וְנֹחִין לֵאָבֵד כַּזְּכוּכִית. אָמַר לוֹ עֲקִיבָא רַבָּךְ לֹא אָמַר כֵּן, אֶלָּא מַה כְּלֵי זָהָב וּזְכוּכִית אִם נִשְׁבְּרוּ יֵשׁ לָהֶם תַּקָּנָה, אַף תַּלְמִיד חָכָם שֶׁאִבֵּד מִשְׁנָתוֹ יָכוֹל לַחֲזֹר עָלֶיהָ, אֲמַר לֵיהּ חֲזֹר לָךְ, אֲמַר לֵיהּ לָמָּה, אֲמַר לֵיהּ עַד כָּאן תְּחוּם שַׁבָּת. אֲמַר לֵיהּ מְנָן אַתְּ יָדַע, אָמַר מִטַּלְפֵי סוּסִי שֶׁכְּבָר הָלַךְ אַלְפַּיִם אַמָּה. אֲמַר לֵיהּ וְכָל הֲדָא חָכְמְתָא אִית בָּךְ וְלֵית אַתְּ חָזַר בָּךְ. אֲמַר לֵיהּ לֵית בְּחֵילִי. אֲמַר לֵיהּ לָמָּה, אֲמַר לֵיהּ רוֹכֵב הָיִיתִי עַל הַסּוּס וּמְטַיֵּל אֲחוֹרֵי בֵּית הַכְּנֶסֶת בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְשָׁמַעְתִּי בַּת קוֹל מְפוֹצֶצֶת וְאוֹמֶרֶת (ירמיה ג, כב): שׁוּבוּ בָּנִים שׁוֹבָבִים, (מלאכי ג, ז): שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם, חוּץ מֵאֱלִישָׁע בֶּן אֲבוּיָה שֶׁהָיָה יוֹדֵע כֹּחִי וּמָרַד בִּי. וּמֵהֵיכָן הָיָה לוֹ הַמַּעֲשֶׂה הַזֶּה, אָמְרוּ פַּעַם אַחַת הָיָה יוֹשֵׁב וְשׁוֹנֶה בְּבִקְעַת גֵּינוֹסַר וְרָאָה אָדָם אֶחָד שֶׁעָלָה לְרֹאשׁ הַדֶּקֶל וְנָטַל הָאֵם עַל הַבָּנִים וְיָרַד בְּשָׁלוֹם, בְּמוֹצָאֵי שַׁבָּת רָאָה אָדָם אַחֵר שֶׁעָלָה לְרֹאשׁ הַדֶּקֶל וְנָטַל הַבָּנִים וְשִׁלַּח אֶת הָאֵם וְיָרַד וְהִכִּישׁוֹ נָחָשׁ וָמֵת, אָמַר, כְּתִיב (דברים כב, ז): שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם וְאֶת הַבָּנִים תִּקַּח לָךְ לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים, הֵיכָן טוּבוֹ שֶׁל זֶה וְהֵיכָן אֲרִיכוּת יָמִים שֶׁל זֶה, וְלֹא יָדַע שֶׁדְּרָשָׁהּ רַבִּי עֲקִיבָא בְּצִבּוּרָא, לְמַעַן יִיטַב לָךְ בָּעוֹלָם שֶׁכֻּלּוֹ טוֹב, וְהַאֲרַכְתָּ יָמִים לְעוֹלָם שֶׁכֻּלּוֹ אָרֹךְ. וְיֵשׁ אוֹמְרִים עַל יְדֵי שֶׁרָאָה לְשׁוֹנוֹ שֶׁל רַבִּי יְהוּדָה הַנַּחְתּוֹם נָתוּן בְּפִי הַכֶּלֶב, אָמַר אִם הַלָּשׁוֹן שֶׁיָּגַע בַּתּוֹרָה כָּל יָמָיו כָּךְ, לָשׁוֹן שֶׁאֵינוֹ יוֹדֵעַ וְאֵינוֹ יָגֵעַ בַּתּוֹרָה עַל אַחַת כַּמָּה וְכַמָּה, אָמַר אִם כֵּן לֹא מַתַּן שָׂכָר לַצַּדִּיקִים וְלֹא תְּחִיַּת הַמֵּתִים. וְיֵשׁ אוֹמְרִים עַל יְדֵי שֶׁכְּשֶׁהָיְתָה אִמּוֹ מְעֻבֶּרֶת בּוֹ עָבְרָה עַל בָּתֵּי עֲבוֹדַת כּוֹכָבִים וְהֵרִיחָה וְנָתְנוּ לָהּ מֵאוֹתוֹ הַמִּין וְאָכְלָה וְהָיָה מְפַעְפֵּעַ בִּכְרֵסָהּ כְּאָרִיסָהּ שֶׁל חֲכִינָה. לְאַחַר יָמִים חָלָה אֱלִישָׁע בֶּן אֲבוּיָה, אֲתוֹן וְאָמְרִין לְרַבִּי מֵאִיר אֱלִישָׁע רַבְּךָ חוֹלֶה, אֲזַל לְגַבֵּיהּ, אָמַר לֵיהּ חֲזֹר בָּךְ, אָמַר לֵיהּ וְעַד כַּדּוּן מְקַבְּלִין, אֲמַר לֵיהּ וְלָא כְתִיב (תהלים צ, ג): תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא, עַד דִּכְדּוּכָהּ שֶׁל נֶפֶשׁ, בְּאוֹתָהּ שָׁעָה בָּכָה אֱלִישָׁע בֶּן אֲבוּיָה וָמֵת. וְהָיָה רַבִּי מֵאִיר שָׂמֵחַ וְאָמַר דּוֹמֶה שֶׁמִּתּוֹךְ תְּשׁוּבָה נִסְתַּלֵּק רַבִּי, וְכֵיוָן שֶׁקְּבָרוּהוּ בָּאתָה הָאוּר לִשְׂרֹף אֶת קִבְרוֹ, אֲתוֹן וְאָמְרִין לֵיהּ לְרַבִּי מֵאִיר קֶבֶר רַבְּךָ נִשְׂרָף, יָצָא וּפָרַשׂ טַלִּיתוֹ עָלֶיהָ, אֲמַר לֵיהּ: לִינִי הַלַּיְלָה בָּעוֹלָם הַזֶּה שֶׁכֻּלּוֹ לַיְלָה, וְהָיָה בַבֹּקֶר אִם יִגְאָלֵךְ טוֹב יִגְאָל. וְהָיָה בַבֹּקֶר בָּעוֹלָם שֶׁכֻּלּוֹ טוֹב, אִם יִגְאָלֵךְ טוֹב יִגְאָל, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים קמה, ט): טוֹב ה' לַכֹּל. וְאִם לֹא יַחְפֹּץ לְגָאֳלֵךְ וּגְאַלְתִּיךְ אָנֹכִי חַי ה' שִׁכְבִי עַד הַבֹּקֶר, וּדְמַכַת לָהּ. אֲמַרוּן לֵיהּ, רַבֵּנוּ, לְעַלְמָא דְאָתֵי אִין אָמְרִין לָךְ מָה אַתְּ בָּעֵי אֲבוּךְ אוֹ רַבָּךְ, מַה תֵּימָא, אֲמַר, אַבָּא, וּבָתַר כֵּן רַבִּי. אָמְרִין לֵיהּ וּשְׁמַעוּן לָךְ אִינּוּן, אֲמַר לְהוֹן וְלָאו מַתְנִיתָא הִיא מַצִּילִין תִּיק הַסֵּפֶר עִם הַסֵּפֶר וְתִיק הַתְּפִלִּין עִם הַתְּפִלִּין, מַצִּילִין אֱלִישָׁע בִּזְכוּת תּוֹרָתוֹ. לְאַחַר יָמִים בָּאוּ בְּנוֹתָיו וְתוֹבְעוֹת צְדָקָה אֵצֶל רַבֵּנוּ, אָמַר (תהלים קט, יב): אַל יְהִי לוֹ מֹשֵׁךְ חָסֶד וְאַל יְהִי חוֹנֵן לִיתוֹמָיו, אָמְרִין רַבִּי לָא תִסְתַּכֵּל בְּעוֹבָדוֹהִי תִּסְתַּכֵּל לְאוֹרָיְיתֵיהּ, בְּאוֹתָהּ שָׁעָה בָּכָה רַבִּי וְגָזַר עֲלֵיהוֹן שֶׁיִּתְפַּרְנְסוּ, אָמַר מִי שֶׁלֹא הָיְתָה תּוֹרָתוֹ לְשֵׁם שָׁמַיִם כָּךְ הֶעֱמִיד, מִי שֶׁתּוֹרָתוֹ לְשֵׁם שָׁמַיִם עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבִּי יוֹסֵי שְׁלשָׁה הֵן שֶׁבָּא יִצְרָן לְתָקְפָן וְנִזְדָּרְזוּ עָלָיו כָּל אֶחָד וְאֶחָד בִּשְׁבוּעָה, וְאֵלּוּ הֵן, יוֹסֵף, וְדָוִד, וּבֹעַז. יוֹסֵף דִּכְתִיב (בראשית לט, ט): וְאֵיךְ אֶעֱשֶׂה הָרָעָה הַגְּדֹלָה הַזֹּאת. רַבִּי חוּנְיָא בְּשֵׁם רַבִּי אִידֵי כְּלוּם קְרָיָא חָסֵר, וְחָטָאתִי לֵאלֹהִים, וְחָטָאתִי לַה' אֵין כְּתִיב כָּאן, אֶלָּא וְחָטָאתִי לֵאלֹהִים, [אם חטאתי אני עושה לאלהים, ולא אלהים עושה] [נשבע ליצרו] וְאָמַר לֵאלֹהִים אֵינִי חוֹטֵא וְאֵינִי עוֹשֶׂה הָרָעָה הַגְּדוֹלָה הַזֹּאת. דָּוִד מִנַּיִן, שֶׁנֶּאֱמַר (שמואל א כו, י): וַיֹּאמֶר דָּוִד חַי ה' כִּי אִם ה' יִגֳּפֶנּוּ, לְמִי נִשְׁבַּע, רַבִּי אֶלְעָזָר וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, רַבִּי אֶלְעָזָר אָמַר לְיִצְרוֹ נִשְׁבַּע, וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר לַאֲבִישַׁי בֶּן צְרוּיָה נִשְׁבַּע, אָמַר לוֹ חַי ה' אִם תִּגַּע בּוֹ שֶׁאָנֹכִי מְעַרְבֵּב דָּמְךָ עִם דָּמוֹ. בֹּעַז מִנַּיִן, שֶׁנֶּאֱמַר: חַי ה' שִׁכְבִי עַד הַבֹּקֶר, רַבִּי יְהוּדָה וְרַבִּי חוּנְיָא, רַבִּי יְהוּדָה אוֹמֵר כָּל אוֹתוֹ הַלַּיְלָה הָיָה יִצְרוֹ מְקַטְרְגוֹ וְאוֹמֵר, אַתְּ פָּנוּי וּמְבַקֵּשׁ אִשָּׁה וְהִיא פְּנוּיָה וּמְבַקֶּשֶׁת אִישׁ עֲמֹד וּבָעֳלָהּ וְתִהְיֶה לְךָ לְאִשָּׁה, וְנִשְׁבַּע לְיִצְרוֹ וְאָמַר חַי ה' שֶׁאֵינִי נוֹגֵעַ בָּה, וְלָאִשָּׁה אָמַר שִׁכְבִי עַד הַבֹּקֶר אִם יִגְאָלֵךְ טוֹב יִגְאָל. וְרַבִּי חוּנְיָא אָמַר, כְּתִיב (משלי כד, ה): גֶּבֶר חָכָם בַּעוֹז, גֶּבֶר חָכָם בֹּעַז, וְאִישׁ דַּעַת מְאַמֶּץ כֹּחַ, שֶׁנִּזְדָּרֵז עַל יִצְרוֹ בִּשְׁבוּעָה. "Stay the night", this night you stay without a husband, but this is the last night you spend without a husband. "Then, in the morning, if he will redeem you, very well; let him redeem you; but if he will not redeem you, then I will redeem you (Ruth 3:13)". Rabbi Meir was sitting and expounding and expounding the law in Tiberias and Elisha, his rabbi, passed by on the street riding a horse on Shabbat. And they said to Rabbi Meir: "Look! Elisha is passing by in the street!" Rabbi Meir greeted him and Elisha said: "what are you up to expounding?" Rabbi Meir said "and Hashem blessed the end of Job's life more than the beginning (Job 42:12)". And Elisha responded: "What are you saying about it?" And he replied: ""blessed" that is he doubled his wealth for him". And Elisha said to him "Akiva your teacher did not used to say that, but rather "And Hashem blessed the end of Job's life more than the beginning": because of his mindful repentance and good deeds which were in his hand at the beginning. What else?" And Rabbi Meir responded: "the end of a matter is better than its beginning (Ecclesiastes 7:8)". And Elisha said "What did you say about that"? And Rabbi Meir replied "you have the example of a man who buys merchandise in his youth and he has a loss, and he profits from it in old age. Another interpretation: "the end of a matter is better than its beginning" you have the example of a man who does evil deeds in his youth but good deeds in his old age. Another interpretation: "the end of a matter is better than its beginning": a man can learn Torah in his youth and forget it, but in his old age he can renew it, and so "the end of a matter is better than its beginning". And Elisha said to him: "Akiva your teacher did not say this, but rather "the end of a matter is good" that is when it is good "from its beginning". And for me there is this example: Avuyah, my father, was a great man of his generation and when the time came for my circumcision he invited all the great men of Jerusalem, and he invited Rabbi Eliezer and Rabbi Joshua among them. And when they ate and drank some sang songs and others alphabetic acrostics. Rabbi Eliezer said to Rabbi Joshua, these men are busying themselves on pointless things, and we are neglecting to pursue our affairs. So they began with the Torah and from the Torah the Prophets and from the Prophets to the writings and they rejoiced in these words as when they were given from Sinai surrounded by flaming fire. And were they not given from Sinai in fire, as it is said "And the mountain burned with a fire reaching up to the heart of the sky (Deuteronomy 4:11)"? And Avuya said "So great is the power of the Torah, this son of mine, if he survives, I will offer to give him to the Torah." And so because the intention of my thought was not for the sake of Heaven, my Torah did not continue in me. And what further did you discuss, Meir?" Rabbi Meir responded to him: "Gold or glass cannot match its value, Nor vessels of fine gold be exchanged for it (Job 28:17)". And he said: "What did you say about that?" And Rabbi Meir said: "These are words of the Torah which are difficult to buy as vessels of gold and easy to destroy like glass". Elisha responded: "Akiva your teacher did not speak this way, but rather as vessels of gold and glass if they are broken, it is possible to repair them, so a wise disciple that has lost his Mishnah is able to renew it". And then Elisha said: "return". And Rabbi Meir said: "Why?". And he responded: "because this is the edge of the Shabbat boundary". He responded: "How do you know?" Elisha said: "From the footsteps of my horse which has gone across 2,ooo amot. And Meir said: "And with all this wisdom of yours you will not return?" And Elisha responded: "That is not in my power". And he asked: "Why?". And Elisha explained to him "I was riding on a horse and while passing behind a synagogue on Yom Kippur that fell on Shabbat I heard a voice from Heaven break forth saying: "Turn back, O rebellious children (Jeremiah 3:22). Turn back to Me, and I will turn back to you (Malachi 3:7), except for Elisha the son of Avuya because he knows my strength and has rebelled against me". How did this thing happen to him? They said that one time he was sitting and reciting in the Valley of Geinosar and he saw that one man went to the top of a palm tree and took the mother bird with her young and descended without trouble, and on the day after Shabbat he saw another man go to the top of the palm tree and he took the young and sent away the mother and when he came down a snake bit him and he died. He said: "As it is written: "Let the mother go, and take only the young, in order that you may fare well and have a long life (Deuteronomy 22:7), but how is it good for this man and how is there a long life for this man?" And he did not know that it had been interpreted by Rabbi Akiva in public: "that you may fare well (tov)" in the world that is entirely good (<tov< i="">) and "have a long life (ha'arakhta)" that is in the length ('arokh) of eternity". And some were saying because he saw the tongue of Rabbi Judah the baker given to the mouth of a dog. And Elisha said: "If the tongue which occupied itself every day in Torah [is treated] thus, how much more the tongue of the one who knows nothing and is not occupied in Torah!" and thus he said "If so then there is no reward for the righteous and no resurrection of the dead!" And some were saying it is because his mother while pregnant was passing by the idolatrous temples and she smelled [the sacrifices] and they gave to her from the sacrificial meat and she ate it and it was poison spreading in her belly like the venom of a large snake. After many days Elisha the son of Avuya became sick and they said to Rabbi Meir: "Elisha your teacher is sick." He went to greet him and said "Repent again". And Elisha responded: "After this they would accept me?" And Rabbi Meir said: "You return man to dust (Psalm 90:3)”; until the crushing of the soul". As soon as he heard this Elisha son of Avuya wept and died. And Rabbi Meir was rejoicing and said: "my teacher was taken as he repented!". And when they buried Elisha, a light descended to burn his grave and they said to Rabbi Meir: "the grave of your teacher is burning". And he went and spread his tallit over it. And he said to Elisha: "Stay this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well (tov); let him do the kinsman's part but if he be not willing to do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as Hashem lives; lie down until the morning.' (Ruth 3:13)". "Stay this night" in this world that is all night. "It shall be in the morning, that if he will perform unto thee the part of a kinsman, well": "It shall be in the morning" that is in the world that is all good"; "that if he will perform unto thee the part of a kinsman" that is the Holy One, blessed be He, as it is said "Good is Hashem to all (Psalm 145:9)". "If he be not willing to do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as Hashem lives; lie down until the morning.'" and the fire stopped. And they said to him: "Our teacher, in the world to come if they say to you: 'would you rather see your father or your teacher', what would you say?" Rabbi Meir said: "my father and only then my teacher". And they said to him "Did they hear you or not?" And he replied: "Is it not the tradition that the case of the Torah with the Torah and the case of tefillin with tefillin may be saved? They save Elisha because of the merits of his Torah". After many days his daughters came seeking charity from Rabbi and he said: "May no one show him mercy; may none pity his orphans (Psalm 109:12)". They said to him "Do not consider his actions but his Torah!" And as soon as he heard that Rabbi began weeping and decreed that they should be given help, saying: "if he whose Torah was not for the name of Heaven stands thus, how much more so for he whose Torah was for the name of Heaven!" Rabbi Yose: "these are the three to whom the yetzer came to attack and they each strengthened themselves with an oath. And these are they: Joseph, David, and Boaz". Joseph, as it is written: "How then could I do this most wicked thing (Genesis 39:9)". Rabbi Chunya said in the name of Rabbi Idei: "Is the scripture ever mistaken? "And I sin against God (Genesis 39:9)"; but here "I sin against Hashem" is not written but "against God" and Joseph said "I will not sin and not do this most wicked thing". From where David? As it is said: "And David went on, “As Hashem lives, Hashem Himself will strike him down, or his time will come and he will die, or he will go down to battle and perish (1 Samuel 26:10)". To whom did he swear? Rabbi Eliezer and Rabbi Samuel the son of Nachman: Rabbi Eliezer said: "He swore to his yetzer". Rabbi Samuel son of Nachman: "He swore to Abishai son of Zeruah and he said: "As Hashem lives if you touch him I will mix your blood with his blood". From where Boaz? As it is said: "As Hashem lives lie down until the morning (Ruth 3:13)". Rabbi Yehudah and Rabbi Chunya: Rabbi Yehudah says "all that very night his yetzer fought with him and said: "You are unmarried and seek a wife, and she is unmarried and seeks a husband; stand up man and become the master of this woman!" And Boaz swore to his yetzer: "As Hashem lives I will not touch her!" And to the woman he said: "Stay this night. It shall be in the morning, that if he will perform unto thee the part of a kinsman, well". And Rabbi Chunya says: "It is written: "A wise man is strength (ba'oz) (Proverbs 24:5)"; [rather read] "A wise man is Boaz; a knowledgeable man exerts power" when he strengthened himself against his yetzer with an oath.