Midrash Al Yithallel166

Midrash Al Yithallel166 Textual History There have been three Hebrew publications of Midrash Al Yithallel, “Do Not Boast”. Jellinek published his edition, based on a Munich manuscript in his Beit ha-Midrasch, Grünhut published another version of the midrash based upon a Yemeni manuscript in his Sefer ha-Likkutim, and Eisenstein published both Jellinek and Grünhut’s editions with notes in his Oẓar Midrashim.167 Unlike some Medieval Midrashim that appear in only one of these collections, Midrash Al Yithallel seems important enough to have been in three of them.168 We posit that the potential explanation for this, in part, is that this work seems to bridge the classical form of Rabbinic Midrash with new types of literature subsumed under the title “Midrash” in the Medieval period. Retaining inher- ited styles and blending them with emerging literary trends marks Midrash Al Yithallel as a key work for understanding how this new literary creation came into being. Literary Introduction In keeping with its Rabbinic roots, Midrash Al Yithallel opens with a prophetic text, which serves as its interpretive springboard: 166 Originally published by Bernard H. Mehlman, “Midrash Al Yithallel—Do not Boast: Introduction, Translation, and Exposition,” CCAR Journal: A Reform Jewish Quarterly, Spring 2004, 88–101. It should be noted that of all six pieces translated and studied in this section, this is the only one to contain the word “Midrash” in its title. In keeping with academic convention, we will therefore refer to it as such [Midrash Al Yithallel] and not, as we will with the other texts, by its translation. 167 The text of the following translation is based primarily upon Eleazer Grünhut’s version of the Yemeni manuscript found in his Sefer ha-Likkutim. We have also drawn upon insights from Adolph Jellinek’s text in his Beit ha-Midrasch, along with footnotes and suggestions from J. D. Eisenstein’s, Oẓar Midrashim. 168 Perhaps attesting to the popularity [and maybe importance] of Midrash Al Yithallel, Rabbi Yom-Tov Lipmann ben Natan ha-Levi Heller, in his 16th Century commentary to the Mishnah, makes the same connection between Jeremiah 9:22 and the text in Pirqe Avot 4:1 that is at the foundation of Midrash Al Yithallel. © koninklijke brill nv, leiden, ��7 | doi ��.��63/978900433Bernard�334 H._ Mehlman006 and Seth M. Limmer - 9789004331334 Downloaded from Brill.com09/26/2021 07:03:39AM via free access 78 Midrash Al Yithallel Thus said Adonai: Let the wise not boast of their wisdom, Let the strong not boast of their strength, Let the rich not boast of their riches.169 The midrash is an elaboration of this verse and draws upon earlier Rabbinic texts, sometimes combining and embellishing them. When citing Jeremiah’s admonition against boasting about human wisdom, strength, and riches, the writer of the midrash, no doubt, associates—and will later explicate— an earlier rabbinic teaching found in Mishnah, Pirqe Avot 4:1: Ben Zoma said: Who is wise? One who learns from every person . Who is mighty? One who conquers the impulse to do evil . Who is rich? One who is happy with one’s portion . Who is honored? One who honors the creations . Three of the four questions posed by Ben Zoma in Mishnah, Pirqe Avot 4:1 become the crux of the midrashic expansion. The midrashist assigns a well- known biblical personality to each of Ben Zoma’s questions. The wise person, we learn, is none other than the sage-king Solomon; the mighty person is the warrior-king David; and the wealthy person is Korah, though this is a midrashic amplification, as the biblical text itself suggests nothing of Korah’s “wealth.” Ben Zoma’s fourth question is not developed in Midrash Al Yithallel. In addition, Midrash Al Yithallel connects with other literary sources. The Solomon episode, as we will see, is completely parallel with An Episode Concerning King Solomon,170 which also relates Solomon’s “exile” from Jerusalem as a wandering penitent, his life as an expert court chef, the fabu- lous story of his signet ring, and how he regained his throne from the impos- tor, Ashmedai.171 David’s fate at the hands of Ishi-benob, the brother of the slain giant, Goliath is also detailed in Midrash Goli’at ha-P’lishti, “The Midrash of Goliath the Philistine”.172 Midrash Al Yithallel is further enhanced by the nar- rative elements about Abishai son of Zeruiah and Ishi-benob that are derived from BT Sanhedrin 95a, and certainly were available to the author/editor. Lastly, the section explaining Korah as both spokesman for the destitute widow and her daughters and as the one who confronted Aaron and Moses, is more 169 Jeremiah 9:22. 170 Jellinek, Vol. II, 86–87. See next section for translation and analysis. 171 Ibid., XXVI, citing ‘Emeq ha-Melech. 172 Ibid., Vol. IV, 140. Bernard H. Mehlman and Seth M. Limmer - 9789004331334 Downloaded from Brill.com09/26/2021 07:03:39AM via free access Midrash Al Yithallel 79 extensively developed in Midrash Tehillim, “The Midrash to Psalms”.173 That Midrash Al Yithallel is steeped in Rabbinic text and is deeply connected to the emerging project of Medieval Midrashim is evident. The Text with Annotation Thus said Adonai: Let the wise not boast of their wisdom, Let the strong not boast of their strength, Let the rich not boast of their riches. [The words] Let the wise not boast of their wisdom apply to Solomon at the time that he reigned over his realm. He boasted and bragged and said, “There is no one like me in the world.”174 Furthermore, he transgressed what was written in the Torah [Deuteronomy 17:17]: And he shall not multiply wives to himself. What did the letter Yod in the Hebrew word “multiply” do?175 It stood before the Holy One176 and said, “Sovereign of the universe, is there a single, irrelevant letter that You wrote in Your Torah?” God responded, “No.” The Yod asked, “Has not Solomon rendered me irrelevant and married a thousand wives as it is written [I Kings 11:3]: He had seven hundred royal wives and three hundred concubines? In this way Solomon transgressed what was written in the Torah!” The Holy One retorted to the Yod, “It is My responsibility to argue your case and render a judgment on your behalf.” Immediately the Holy One of Blessing said to Ashmedai, king of the demons,177 “Go to Solomon and remove his signet ring from his hand, impersonate him, 173 Solomon Buber, ed., Midrash Tehilim, (New York, Om Publishing Co.), 1947, Psalm 1:15,ß 7b–8a. 174 This verse appears in a pericope in Deuteronomy 17, opening in verse 14 and closing in verse 20 that details the proper behavior of an appointed Israelite monarch. Solomon transgressed the law elaborated in verse 17 by taking numerous wives. 175 The initial letter in this Hebrew verb structure is the letter Yod, which is personified for the purpose of the midrashic teaching. .”literally, “The Holy One, Blessed be God ,הקדוש ברוך הוא ,This is our rendering of 176 .the king of the demons. Bernard J ,מלכא דשידי In BT Giṭin 68a Ashmedai is called 177 Bamberger amplifies our image of him as a king: “Ashmedai is mentioned as king of the demons, but nowhere do we find him actually ruling. His one important appearance is in the legend of his dealings with Solomon. There he is pictured as a rather genial sort, of great might and crude good nature, inclined to drink and to lust, but by no means vicious.” Bernard H. Mehlman and Seth M. Limmer - 9789004331334 Downloaded from Brill.com09/26/2021 07:03:39AM via free access 80 Midrash Al Yithallel and sit on his throne.” At that time, Ashmedai went and removed [Solomon’s] signet ring from his hand and disguised himself [as Solomon] and sat upon his throne [deceiving] the Israelites [who] thought that he was [really] Solomon. But [the real] Solomon was wandering in the cities and villages and said [Ecclesiastes 1:1]: “I am Solomon, I am Qohelet . king over Israel.” This went on for three years. Now people [began] saying to one another, “Look at what a fool this person is! Indeed the king is sitting on his throne and this person says [Ecclesiastes 1:12]: I Qohelet was king.” And he [continued] wandering [Genesis 4:12]: [as] a cease- less wanderer. The Holy One of Blessing said, “I have already rendered judgment for Yod.” What did Ashmedai do during those three years? He passed among the wives of Solomon until he came to one of them who was menstruating.178 When she saw him, she said to Solomon, “Why have you changed your usual habit by which you conducted yourself with us?”179 He immediately became silent. She said to him, “You aren’t Solomon.” Furthermore, he went also to Bathsheba, the mother of Solomon and said to her, “My mother, I want such and such from you.” She answered him, “My son didn’t you [already] gain [financial] benefit from the place you [just] left? If you do this, you aren’t my son.” She immediately went to Benaiah and said to him, “Benaiah, my son, Solomon has demanded such and such from me.”180 Benaiah immediately was so outraged he rent his garments and tore out his hair and said, “Certainly this person is not Solomon, rather he is Ashmedai! And that young man who has been wandering about and saying, ‘I am Qohelet,’ he is really Solomon.” [Benaiah] immediately sent and called out to that young man and asked him, “My son, tell me who you are?” He responded, “I am Solomon, the son of David.” [Benaiah] asked him, “How did this happen?” Bamberger, Bernard, J., Fallen Angels, (Philadelphia: The Jewish Publication Society of America), 5712–1952, 104.

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