Talmud Bavli
Talmud Bavli

Musar for Chullin 183:49

אחת

for so it is written: In my grave which I bought [karithi] for me.<span class="x" onmousemove="('comment',' Gen. L, 5: also from the root .');"><sup>25</sup></span> 'For fifteen': that is the fifteenth day o Nisan when Israel was redeemed out of Egypt.' Pieces of silver': these are the righteous, for so it is written: He has taken the bag of silver with him.<span class="x" onmousemove="('comment',' Prov. VII, 20. V. Sanh. ');"><sup>26</sup></span> 'And a homer of barley and a half-homer of barley:'<span class="x" onmousemove="('comment',' A homer (in Talmud Kor) consisted of thirty se'ah; so that the verse speaks of thirty units (se'ah) plus fifteen units.');"><sup>27</sup></span> these are the forty-five righteous men on account of whom the world continues to exist. But I know not whether thirty of them are here [in Babylon] and fifteen in the land of Israel, or thirty in the land of Israel and fifteen here [ Babylon]; but when the verse says. And I took the thirty pieces of silver and cast them into the treasury, in the house of the Lord,<span class="x" onmousemove="('comment',' Zech. XI, 13. Thus the thirty righteous are always to be found in the house of the Lord, sc. Palestine.');"><sup>28</sup></span> I know that thirty [righteous men] are in the land of Israel and fifteen here. Said Abaye: Most of them are to be found in the synagogue under the side chamber.<span class="x" onmousemove="('comment',' I.e., most of the righteous men in Palestine. The reference is unknown.');"><sup>29</sup></span> And I said to them: If ye think good, give me my hire; and if not, forbear. So they weighed out for my hire thirty pieces of silver.<span class="x" onmousemove="('comment',' Ibid. 12.');"><sup>30</sup></span> Said Rab Judah: These are the thirty righteous men among the nations of the world<span class="x" onmousemove="('comment',' [MS.M. omits 'among the nations of the world'.]');"><sup>31</sup></span> by whose virtue the nations of the world continue to exist. Ulla said: These are the thirty commandments<span class="x" onmousemove="('comment',' [These are comprised in the seven Noahide precepts. For reference v. Ronsberg Glosses.]');"><sup>32</sup></span> which the sons of Noah took upon themselves but they observe three of them, namely,

Shenei Luchot HaBerit

It is difficult to understand the point of this Midrash. We have a principle that one does not show man visions of what was in the past. Besides, why is the whole procedure described in the feminine gender [hence the Midrash's reference to Proverbs which constantly contrasts the woman of valor with the seductress Ed.]?
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Shenei Luchot HaBerit

The staves by means of which the Ark was carried were not to be removed from the rings they sat in. These staves are symbolic of heads of households (non-scholars) who financially support those who study Torah. Our sages said אלמלא עליא, לא אתקיימו אתכליא, "without leaves the trunk could not continue to exist" (Chullin 92). Concerning this proverb the Torah says in Deut. 33,18: שמח זבולון בצאתך ויששכר באהלך, "Rejoice Zevulun when you depart (on your voyage to make a livelihood) and you Issachar within your tent." This means that those who support the ones who study Torah receive as much reward as those who study. This is the reason the staves were not to be removed from the Ark. Our sages went even further when they said that the reason Zevulun is mentioned first in the verse quoted, though he was the younger, is that it was he who enabled Issachar his brother to devote himself to Torah study on a full-time basis..
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Shenei Luchot HaBerit

Having appreciated all the foregoing, we can now understand a statement in the Talmud Chulin 92a, commenting on Hosea 12,5: וישר אל מלאך ויוכל, בכה ויתחנן לו, "He contended with an angel and prevailed; the other had to weep and to implore him." The Talmud says that it is not clear who became “שר” over whom. When the angel implored Jacob to release him, it seemed that he implored Jacob, weeping. Evidently Israel then became שר over the angel. How then can the Talmud assume that the "Master" had implored the servant and wept?
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