וַיְדַבֵּר אֱלֹהִים אֶל מֹשֶׁה. זֶה שֶׁאָמַר הַכָּתוּב: כִּי הָעֹשֶׁק יְהוֹלֵל חָכָם וִיאַבֵּד אֶת לֵב מַתָּנָה (קהלת ז, ז). כְּשֶׁהֶחָכָם מִתְעַסֵּק בִּדְבָרִים הַרְבֵּה, מְעַרְבְּבִין אוֹתוֹ מִן הַחָכְמָה. וִיאַבֵּד אֶת לֵב מַתָּנָה, מִן הַתּוֹרָה שֶׁנִּתְּנָה מַתָּנָה בְּלִבּוֹ שֶׁל אָדָם. כִּי הָעֹשֶׁק יְהוֹלֵל חָכָם. חָכָם הַמִּתְעַסֵּק בְּצָרְכֵי צִבּוּר, מְשַׁכְּחִין תַּלְמוּדוֹ. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: שִׁשִּׁים הֲלָכוֹת לִמְּדַנִי רַבִּי יְהוּדָה בֶּן פְּדָיָא בַּחֲרִישַׁת הַקֶּבֶר, וְכֻלָּן נִשְׁתַּכְּחוּ מִמֶּנִּי, בִּשְׁבִיל שֶׁהָיִיתִי עוֹסֵק בְּצָרְכֵי צִבּוּר. הֱוֵי, כִּי הָעֹשֶׁק יְהוֹלֵל חָכָם. כִּי הָעֹשֶׁק יְהוֹלֵל חָכָם, עֵסֶק שֶׁנִּתְעַסֵּק שְׁלֹמֹה בִּדְבָרִים בְּטֵלִים, הִטְעוּהוּ, וַיְהִי לְעֵת זִקְנַת שְׁלֹמֹה נָשָׁיו הִטוּ אֶת לְבָבוֹ אַחֲרֵי אֱלֹהִים אֲחֵרִים (מלכים א יא, ד) And the Lord spoke unto Moses (Exod. 7:19). Scripture says elsewhere in allusion to this verse: Surely oppression turneth a wise man into a fool; and a gift destroyeth the understanding (Eccles. 7:7). Surely oppression turneth a wise man into a fool implies that when a wise man concerns himself with many matters, they confound his wisdom. And a gift destroyeth the understanding indicates that understanding of the Torah, which was placed as a gift in the heart of many (is destroyed). Oppression (osek) turneth a wise man into a fool implies that the scholar who occupies (ashak) himself (overmuch) with community problems forgets his learning. R. Johanan the son of Levi said: R. Judah the son of Pedayah taught me sixty laws concerning a grave which has been plowed over, and I have forgotten all of them because I occupied myself with the needs of the community. Hence, oppression turneth a wise man into a fool. Oppression turneth a wise man into a fool. The attention that Solomon devoted to insignificant matters led him astray. For it came to pass, when Solomon was old, that his wives turned away his heart with other gods (I Kings 11:4).
אָמַר רַבִּי חִיָּא בַּר אַבָּא: נוֹחַ לוֹ לִשְׁלֹמֹה אִלּוּ הָיָה גּוֹרֵף בִּיבִין, וְאַל יִכָּתֵב עָלָיו הַפָּסוּק הַזֶּה. וּמִי גָּרַם לוֹ? שֶׁנִּתְעַסֵּק בִּדְבָרִים שֶׁלֹּא הָיָה לוֹ צֹרֶךְ בָּהֶן. וּמַה הֵן דְּבָרִים? דִּבְרֵי אָגוּר בִּן יָקֶה הַמַּשָּׂא נְאֻם הַגֶּבֶר לְאִיתִיאֵל לְאִיתִיאֵל וְאֻכָּל (משלי ל, א). לָמָּה נִקְרָא שְׁמוֹ אָגוּר? שֶׁאָגַר אֶת הַתּוֹרָה וְאֶת הַחָכְמָה. בִּן יָקֶה, שֶׁהֱקִיאָהּ. נְאֻם הַגֶּבֶר לְאִיתִיאֵל, שֶׁהָיָה אוֹמֵר, אִתִּי אֵל וְאוּכָל. הִכְתִּיב הַקָּדוֹשׁ בָּרוּךְ הוּא בַּתּוֹרָה. לֹא יַרְבֶּה לּוֹ נָשִׁים וְלֹא יָסוּר, לֹא יַרְבֶּה לּוֹ כֶּסֶף וְזָהָב, לֹא יַרְבֶּה לּוֹ סוּסִים פֶּן יָשִׁיב (דברים יז, טז-יז). R. Hiyya the son of Abba declared: It would have been far better for Solomon to have been a cleaner of fish ponds, for then that verse could not have been written concerning him. What made him devote himself to so many things for which he had no need, and what were these things? The things of Agur the son of Jakeh; the burden. The man saith unto Ithiel, unto Ithiel and Ucal (Prov. 30:1): Why was he called Agur? He was called Agur because he stored up (anigur) knowledge of the Torah and wisdom, and the son of Jakeh because he rejected (hekiah) them. The man saith unto Ithiel is written because he would say: “God is with me” (iti-el), and I will be able (ukhal) to withstand temptation.” The Holy One, blessed be He, wrote in the Torah: Neither shall he multiply wives unto himself, that his heart turn not away; neither silver and gold … only he shall not multiply horses to himself, nor cause the people to return (Deut. 17:17, 16).
אִיתִיאֵל וְאֻכָּל, אֲנִי אַרְבֶּה וְלֹא אָסִיר לְבָבִי, אֲנִי אַרְבֶּה סוּסִים וְלֹא אָשִׁיב אֶת הָעָם. The names Ithiel and Ucal were written in that verse because he said: “I will multiply wives, but I still will not turn my heart away (Ithiel) from God; and I will multiply the number of my horses; but I will not cause the people to return.
תָּנֵי רַבִּי שִׁמְעוֹן בַּר יוֹחַאי, עָלָה סֵפֶר מִשְׁנֵה תּוֹרָה וְנִשְׁתַּטַּח לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר: רִבּוֹן הָעוֹלָמִים, עֲקָרַנִי שְׁלֹמֹה, עֲשָׂאַנִי פְּלַסְתֵּר. כָּתַבְתָּ בִּי, לֹא יַרְבֶּה לּוֹ נָשִׁים, לֹא יַרְבֶּה לּוֹ סוּסִים, וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לּוֹ. וּכְתִיב וַיְהִי לִשְׁלֹמֹה אַרְבָּעִים אֶלֶף אֻרְוֹת סוּסִים לְמֶרְכָּבוֹ וּשְׁנֵים עָשָׂר אֶלֶף פָּרָשִׁים (מלכים א ה, ו) וְנָשִׁים הִרְבָּה, וַיְהִי לוֹ נָשִׁים שָׂרוֹת שְׁבַע מֵאוֹת וּפִילַגְשִׁים שְׁלֹש מֵאוֹת (מלכים א יא, ג). וְרִבָּה כֶּסֶף וְזָהָב שֶׁנֶּאֱמַר: וַיִּתֵּן הַמֶּלֶךְ אֶת הַכֶּסֶף בִּירוּשָׁלַיִם כַּאֲבָנִים (מלכים א י, כז). אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: שְׁלֹמֹה וְאֶלֶף כַּיּוֹצֵא בּוֹ אוֹבְדִין מִן הָעוֹלָם, וְאוֹת אַחַת מִמְּךָ אֵינָהּ בְּטֵלָה לְעוֹלָם. מִי גָּרַם לוֹ? עַל שֶׁנִּתְעַסֵּק בִּדְבָרִים שֶׁלֹּא הָיָה לוֹ צֹרֶךְ בָּהֶן. הֱוֵי, כִּי הָעֹשֶׁק יְהוֹלֵל חָכָם. R. Simeon the son of Yohai taught: The Mishnah Torah ascended and prostrated itself before the Holy One, blessed be He, and said: Master of the Universe, Solomon has abrogated me, and turned me into a fraud. You have written in me” Neither shall he multiply wives unto himself, neither silver nor gold, and he shall not multiply horses to himself, yet it is written: And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen (I Kings 5:6). He also had many wives, as it is written: He had seven hundred wives, princesses, and three hundred concubines (ibid. 11:3), and much silver and gold, as it is said: And the king made silver to be in Jerusalem as stones (ibid. 10:27). The Holy One, blessed be He, replied: Solomon and a thousand like him will perish from the face of the earth, but not a single one of the letters within you will be negated. Who forced him to involve himself in so many things for which he had no need? Therefore, Oppression turneth a wise man into a fool.
וְאַל תֹּאמַר שְׁלֹמֹה בִּלְבַד, אֶלָּא אַף מֹשֶׁה רַבֵּנוּ עֵסֶק שֶׁנִּתְעַסֵּק טִלְטֵל אוֹתוֹ. אֵימָתַי? כְּשֶׁהָלַךְ אֵצֶל פַּרְעֹה מַה כְּתִיב שָׁם? וְאַחַר בָּאוּ מֹשֶׁה וְאַהֲרֹן. אָמַר רַבִּי חִיָּא בַּר אַבָּא: יוֹם פְּרוּזְבֻּטְיָא שֶׁל פַּרְעֹה הָיָה, וְהָיוּ כָּל הַמְּלָכִים בָּאִין וּמְעַטְּרִין אוֹתוֹ, שֶׁיִּהְיֶה קוֹזְמוֹקְרָטוֹר עַל כָּל הַמְּלָכִים. מִשֶּׁעִטְּרוּ אוֹתוֹ, הָיוּ מֹשֶׁה וְאַהֲרֹן עוֹמְדִים עַל פֶּתַח פַּלְטֵרִין שֶׁל פַּרְעֹה. נִכְנְסוּ מְשָׁרְתָיו אֵלָיו וְאָמְרוּ לוֹ: שְׁנֵי זְקֵנִים עוֹמְדִין בַּפֶּתַח. אָמַר לָהֶן: יֵשׁ בְּיָדָם עֲטָרוֹת. אָמְרוּ לוֹ: לָאו. אָמַר לָהֶם: בָּאַחֲרוֹנָה יִכָּנְסוּ. נִמְצְאוּ עוֹמְדִין לִפְנֵי פַּרְעֹה. אָמַר לָהֶם: מָה אַתֶּם מְבַקְּשִׁין? אָמְרוּ לוֹ: אֱלֹהֵי הָעִבְרִים שְׁלָחַנִי אֵלֶיךָ לֵאמֹר שַׁלַּח אֶת עַמִּי וְיַעַבְדֻנִי. אָמַר לָהֶם: מִי ה' אֲשֶׁר אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ. וְלֹא הָיָה יוֹדֵעַ לִשְׁלֹחַ לִי עֲטָרָה, אֶלָּא בִּדְבָרִים אַתֶּם בָּאִים, לֹא יָדַעְתִּי אֶת ה' וְגוֹ'. Lest you believe that Solomon alone was guilty, Moses, our master, likewise concerned himself in many things and was confounded by them. When was that? When he went to Pharaoh, as it is written: And afterwards Moses and Aaron came (Exod. 5:1).5They came alone. Moses neglected to keep watch over the elders, who slipped away, because of his preoccupation with many matters. R. Hiyya the son of Abba said: This was the day of Pharaoh’s reception, when all the kings came to crown him, since he was a cosmocrator.6One of the titles of the Roman emperor. While they were placing the crown on his head, Moses and Aaron stood at the entrance to Pharaoh’s palace. His guards went to him and told him: “Two old men are standing at the door.” “Do they hold a crown in their hands?” he asked. “No,” the guard replied. “Then let them enter last,” he declared. When they finally stood before Pharaoh, he said: “What do you desire?” Moses replied: The God of the Hebrews has sent me to you to say: Let My people go that they may serve Me (Exod. 7:16). He retorted angrily: “Who is the Lord, that I should hearken unto His voice? Does He not know enough to send me a crown? With reference to the matter concerning which you have come, I know not the Lord (ibid. 5:2).”
אָמַר רַבִּי לֵוִי: בְּאוֹתָהּ שָׁעָה הוֹצִיא דִּפְתְּרָא שֶׁל אֱלֹהוֹת, הִתְחִיל קוֹרֵא, אֱלֹהֵי אֱדוֹם, אֱלֹהֵי מוֹאָב, אֱלֹהֵי צִידוֹן, וְכֵן כֻּלָּם. אָמַר לָהֶם: הֲרֵי קָרָאתִי כָּל כְּתָבַי וְאֵין שָׁם שְׁמוֹ שֶׁל אֱלֹהֵיכֶם. אָמַר רַבִּי לֵוִי: מָשָׁל לְמָה הַדָּבָר דּוֹמֶה? לְכֹהֵן שֶׁהָיָה לוֹ עֶבֶד שׁוֹטֶה. יָצָא הַכֹּהֵן חוּץ לַמְּדִינָה, הָלַךְ הָעֶבֶד לְבַקֵּשׁ אֶת רַבּוֹ בְּבֵית הַקְּבָרוֹת. הִתְחִיל צוֹוֵחַ לִבְנֵי אָדָם שֶׁעוֹמְדִין שָׁם, לֹא רְאִיתֶם בְּכָאן רַבִּי. אָמְרוּ לוֹ: רַבְּךָ לֹא כֹּהֵן הוּא? אָמַר לָהֶם: הֵן. אָמְרוּ לוֹ: שׁוֹטֶה, וּמִי רָאָה כֹּהֵן בְּבֵית הַקְּבָרוֹת. כָּךְ אָמְרוּ לוֹ מֹשֶׁה וְאַהֲרֹן לְפַרְעֹה: שׁוֹטֶה, אֱלֹהוֹת אֵלּוּ שֶׁאַתָּה אוֹמֵר, מֵתִים הֵן, אֲבָל ה' אֱלֹהִים אֱמֶת, הוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם. אָמַר לָהֶם פַּרְעֹה: בָּחוּר הוּא, זָקֵן הוּא, כַּמָּה שְׁנוֹתָיו, כַּמָּה עֲיָרוֹת לָכַד, כַּמָּה מְדִינוֹת כָּבַשׁ, כַּמָּה שָׁנִים יֵשׁ לוֹ מִיּוֹם שֶׁעָלָה לַמַּלְכוּת. אָמְרוּ לוֹ: אֱלֹהֵינוּ כֹּחוֹ וּגְבוּרָתוֹ מָלֵא עוֹלָם, הוּא הָיָה עַד שֶׁלֹּא נִבְרָא הָעוֹלָם, וְהוּא יִהְיֶה בְּסוֹף כָּל הָעוֹלָמִים, וְהוּא יְצָרְךָ וְנָתַן בְּךָ רוּחַ חַיִּים. אָמַר לָהֶן: וּמַה מַּעֲשָׂיו? אָמְרוּ לוֹ: נוֹטֶה שָׁמַיִם וָאָרֶץ, וְקוֹלוֹ חוֹצֵב לַהֲבוֹת אֵשׁ, מְפָרֵק הָרִים וּמְשַׁבֵּר סְלָעִים, קַשְׁתּוֹ אֵשׁ, חִצָּיו שַׁלְהָבוֹת, רָחְמוֹ לַפִּיד, מְגִנּוֹ עֲנָנִים, חַרְבּוֹ בָּרָק, יוֹצֵר הָרִים וּגְבָעוֹת, מְכַסֶּה שָׁמַיִם בְּעָבִים, מוֹרִיד גְּשָׁמִים וּטְלָלִים, מַפְרִיחַ דְּשָׁאִים וּמְדַשֵּׁן פֵּרוֹת, וְעוֹנֶה חַיּוֹת, צָר אֶת הָעֻבָּר בִּמְעֵי אִמּוֹ וּמוֹצִיאוֹ לַאֲוִיר הָעוֹלָם, מְהַעְדֵּה מַלְכִין וּמְהָקֵים מַלְכִין. אָמַר לָהֶם: מִתְּחִלָּה שֶׁקֶר אַתֶּם מְדַבְּרִין, שֶׁאֲנִי הוּא אֲדוֹן הָעוֹלָם, וַאֲנִי בָּרָאתִי עַצְמִי וְאֶת נִילוֹס, שֶׁנֶּאֱמַר: לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי (יחזקאל כט, ג). בְּאוֹתָהּ שָׁעָה קִבֵּץ אֶת כָּל חַכְמֵי מִצְרַיִם, אָמַר לָהֶם: שֶׁמָּא שְׁמַעְתֶּם שִׁמְעוֹ שֶׁל אֱלֹהֵיהֶם שֶׁל אֵלּוּ. אָמְרוּ לוֹ: שָׁמַעְנוּ שֶׁבֶּן חֲכָמִים הוּא בֶּן מַלְכֵי קֶדֶם. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: לְעַצְמְכֶם קְרָאתֶם חֲכָמִים וְלִי בֶּן חֲכָמִים. חַיֵּיכֶם, אֲנִי מְאַבֵּד חָכְמַתְכֶם, שֶׁנֶּאֱמַר: חַכְמֵי יֹעֲצֵי פַרְעֹה עֵצָה נִבְעָרָה אֵיךְ תֹּאמְרוּ אֶל פַּרְעֹה בֶּן חֲכָמִים אֲנִי בֶּן מַלְכֵי קֶדֶם (ישעיה יט, יא). רְאֵה מַה כְּתִיב בָּהֶן: וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר (ישעיה כט, יד). הֱשִׁיבָם: אֵינִי יוֹדֵעַ מָה אַתֶּם אוֹמְרִים: מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: רָשָׁע, מִי ה' אָמַרְתָּ, מִי אַתָּה לוֹקֶה. מִ״י עוֹלֶה בְּגִימַטְרִיָּא חֲמִישִׁים, אֵלּוּ חֲמִישִׁים מַכּוֹת שֶׁהֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִיִּים בְּמִצְרַיִם. בְּמִצְרַיִם מַהוּ אוֹמֵר? וַיֹּאמְרוּ הַחַרְטֻמִּים אֶל פַּרְעֹה אֶצְבַּע אֱלֹהִים הִיא. וְעַל הַיָּם מַהוּ אוֹמֵר וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה (שמות יד, לא). כַּמָּה לָקוּ בְּאֶצְבַּע? עֶשֶׂר מַכּוֹת. חֲשֹׁב חָמֵשׁ אֶצְבָּעוֹת שֶׁבְּיָד הַגְּדוֹלָה, לְכָל אַחַת וְאַחַת עֶשֶׂר עֶשֶׂר, הֲרֵי חֲמִישִׁים. דָּבָר אַחֵר, מִי סָרֵס מִי? יַם סוּף עָתִיד לְהוֹדִיעֲךָ מִי ה'. חַיֶּיךָ, מִפִּיךָ תֹּאמַר ה' הַצַּדִּיק (שמות ט, כ). אַתָּה אָמַרְתָּ לֹא אֲשַׁלֵּחַ (שמות ה, ב), מָחָר בְּיָדְךָ תֶּאֱחֹז כָּל אֶחָד וְאֶחָד וְתֹאמַר לְכוּ בְּשָׁלוֹם, גַּם צֹאנְכֶם גַּם בְקַרְכֶם קְחוּ. וַתֶּחֱזַק מִצְרַיִם עַל הָעָם לְמַהֵר לְשַׁלְּחָם וְגוֹ' (שמות יב, לג). לְכָךְ נֶאֱמַר: וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת הָעָם. R. Levi stated: He then took the list of gods and began to read: The god of Edom, the god of Moab, the god of Sidon, etc. And he said to them: “I have read the entire list, but the name of your God is not upon it.” R. Levi said: This may be compared to a priest who had a foolish servant. On one occasion, after the priest had left the city, his servant went to the cemetery to seek him. He inquired of the men loitering about: “Have you seen my master here?” They replied: “Isn’t your master a priest?” Indeed, he replied. “Fool,” they said, “who has ever seen a priest in a cemetery?”7Priests are not permitted to enter cemeteries (Lev. 21:1 and the halakhic codes). Moses and Aaron likewise rebuked Pharaoh, saying: “Fool, these gods that you mentioned are all dead, but the Lord, the true God, is a living God, the King of the Universe.” Pharaoh asked them: “Is He young or old? How many cities has He captured? How many provinces has He humbled? How long has He been King?” They replied: “The strength and power of our God permeates the world. He was before the world was created, and He will be at the end of all worlds. He fashioned you and placed within you the breath of life.” “What else has He done?” he asked. They replied: He stretched forth the heavens and the earth and His voice heweth out flames of fire (Ps. 29:7); He rends the mountains and breaketh in pieces the rocks (I Kings 19:11); His bow is of fire; His arrows are flames; His spear is a torch; His shield is of the clouds; His sword is lighning; He formeth mountains and hills; covereth the mountains with the grass; the heavens with clouds; He bringeth down rain and dew, cạuseth plants to grow and fruits to ripen; He afflicteth the beasts; He formeth the embryo in the womb of the mother and bringeth it forth into the light of the world. He removeth kings and setteth up kings (Dan. 2:21). He said to them: “You have been speaking falsehood from the start! For I am the lord of the world, and I created myself and the Nile, as is written: The Nile is mine, I made it (Ezek. 29:3).” At that moment he gathered all the wise men of Egypt, and said to them: “Perhaps you have heard about the god of these?” They said to him: “We have heard that he is the son of wise men and the son of early kings.” The Holy One, blessed be He said: They call themselves wise men, but Me (they call) a son of wise men! By your life, I will destroy you for your wisdom, as is written: All the wisdom of Pharaoh’s advisers, their plans are foolish. How can you say to Pharaoh, “I am a son of wise men, I am the son of early kings? (Isa. 19:11). See what is written of them: The wisdom of his wise men and the understanding of his discerning men will be hidden (ibid. 29:14). He (Pharaoh) answered them (Moses and Aaron): “I do not understand what you are saying. Who is God that I should harken to His voice? (Exod. 5:2).” The Holy One, blessed be He responded: Evil one! Who is God? you asked. (With) who (mi) you will be plagued. Mi equals fifty in gematria.8Mem = 40, yod = 10. These are the fifty plagues which the Holy One, blessed be He, brought upon the Egyptians in Egypt. What does Scripture say regarding Egypt? The sorcerers said to Pharaoh: “This is the finger of God” (ibid. 8:15), and regarding the sea, what does (Scripture) say? Israel saw the great hand (ibid. 14:31). How many plagues did they suffer with a finger? Ten plagues. Calculate the five fingers on a great hand; each one corresponds to ten, hence fifty. Another interpretation: mi (“who”), switch the letters of mi (mem-yod)and you spell yam (yod-mem, “sea”); the Red Sea will inform you who God is. By your life! With your own mouth you will exclaim: ‘The Lord is righteous.’ You have said: I will not send, but tomorrow you will take hold of each of them by the hand and say: Go in peace, take even thy sheep and thy cattle, and the Egyptians were urgent upon the people, to send them out of the land in haste (ibid. 12:33). And thus it is said: And it came to pass, when Pharaoh had let the people go (ibid. 13:17).