Midrash Tehillim Reader

"Blessed is the man who does not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of scoffers. But his delight is in the law of the Lord, and on his law he meditates day and night." (Psalm 1:1-2). This verse speaks of seeking good and delighting in the law of the Lord. King David of Israel was such a person, who sought the welfare of Israel by establishing 24 priestly divisions and 24 Levite divisions. He sought the mercy of God to rest upon him in order to bless Israel. This is where he found blessing, as it says, "Blessed is the man." (Psalm 1:1)On the other hand, "But those who seek to harm me will be destroyed; they will go down to the depths of the earth." (Psalm 63:9) This refers to Doeg and Ahithophel who sought to harm King David.

Another interpretation [of "Happy is the man"] - this refers to David, as it is written (2 Samuel 7:18), "And King David came and sat before the Lord." And so Rabbi Chiya taught: "There is no sitting in the Temple courtyard except for the kings of the Davidic dynasty." And Rabbi Ami said in the name of Reish Lakish: "There is no sitting in the Temple courtyard except in the place designated for the kings of the Davidic dynasty."

And it is written (2 Samuel 7:18), "And David sat." But not so said Rav Huna in the name of Rabbi Yishmael: "There is no sitting above [in heaven], as it is stated (Daniel 7:10), 'A fiery stream issued and came forth from before him: thousand thousands ministered to him, and ten thousand times ten thousand stood before him.' They do not have the ability to leap. As it is said (Ezekiel 1:7), "Their legs were straight legs."

And it is written (Isaiah 6:2), "Seraphs stood above him." And it is written (Zechariah 3:7), "I will grant you walking among those who stand here." Above there is no sitting, but David sits. Rabbi Ami said, "Even the kings of the house of David have no sitting."

And what is "and he sat who relied on himself"? And to whom does the sitting belong? You should say to the high priest, as it is said (1 Samuel 1:9), "And Eli the priest sat upon a seat." If so, what is "and he sat before the Lord," that he sat himself in prayer?

There we learn that the prohibitions of the Ammonites and Moabites are an eternal prohibition, but their women are permitted immediately. (2 Samuel 7:18), "Who am I, and who is my household, that you have brought me this far?" What is "this far"? It is not enough that I came to the congregation, but that I became king. And "this far" refers only to a king, as it is said (1 Samuel 10:24), "Behold the king comes." (2 Samuel 7:19), "And this is the law of man."

This is what you wrote in your Torah, "An Ammonite or Moabite shall not enter into the congregation of the Lord" (Deuteronomy 23:4). You wrote only about the man, but their women are permitted immediately. And the Torah of Abraham, Isaac, and Jacob is not written here, but the Torah of man. And who is the most praiseworthy among the prophets and the most praiseworthy among the kings?

The most praiseworthy among the prophets is Moses. The most praiseworthy among the kings is David. You find that everything Moses did, David did. Moses brought Israel out of Egypt, and David brought Israel out of the bondage of kingdoms.

Moses fought wars against Sihon and Og, and David fought the wars of the Lord, as it is said (1 Samuel 25:28), "For the wars of the Lord, my lord fights." Moses ruled over Israel and Judah, as it is said (Deuteronomy 33:5), 'He was king in Jeshurun.' And David ruled over Israel and Judah. Moses parted the sea for them, and David parted the rivers for them, as it is said (Psalm 78:13), 'He divided the sea and made them pass through, and he made the waters stand like a heap.'

Moses built an altar, and David built an altar. This one sacrificed, and that one sacrificed. Moses gave them the five books of the Torah, and in exchange, David gave them the Book of Psalms, which contains five books: 'Happy is the man,' 'To the conductor,' 'A psalm of Asaph,' 'A prayer of Moses,' and 'Let my Redeemer say.' Moses blessed Israel with 'Happy are you,' and David blessed with 'Happy is he' (Proverbs 8:8), 'All the words of my mouth are with righteousness; nothing crooked or twisted is in them.'

We find that the Torah used euphemisms for unclean animals, saying 'from the animal that is pure and from the animal that is impure' (Genesis 7:8), and Rabbi Yudan said in the name of Rabbi Menashe: 'Even when it comes to opening up topics of purity, it says about the camel, 'because it does not chew the cud,' and not 'because it is unclean,' and about the pig, 'because it has a split hoof,' and not 'because it is unclean.'

David also testified about himself and said (1 Samuel 13:14), 'The Lord has sought for Himself a man after His own heart,' and he called his Creator 'his Maker.' Just as His Maker does not utter anything unseemly, so David also did not utter anything unseemly. He could have said, 'Cursed is the man who walks in the counsel of the wicked,' or 'Blessed is the man who walks in the counsel of the righteous.'"

Another interpretation of "Happy is the man" (Psalm 1:1): This refers to the righteous men. The prophets are happy because they give form to the image of God, and to the one who plants the tree. This is what the scripture means by "For the Lord God is a sun and shield" (Psalm 84:12). Rabbi Chiya bar Abba said: "Happy are they who are like the sun, which shines forth, and like a shield, which protects."

Another interpretation of "shield": This refers to the Persian Targum for a curtain that surrounds a person, protecting them from the four winds. And how do we know that it includes the fourth wind? It is written, "You crown us with loving-kindness" (Psalm 5:13). Another interpretation of "sun" and "shield": This refers to Abraham, our forefather.

"Sun" refers to Abraham, as it is written, "Who raised up righteousness from the east" (Isaiah 41:2) The shield represents Abraham, as it is said, "I am your shield" (Genesis 15:1). The God represents Abraham, as it is said, "You are a prince of God in our midst" (Genesis 23:6). Grace and glory God gives represent Abraham, as it is written, "And Abram was very rich in cattle, in silver, and in gold" (Genesis 13:2).

"He does not withhold good from those who walk with integrity" represents Abraham, as it is said, "Walk before me, and be blameless" (Genesis 17:1). If Scripture speaks of Abraham in this way, then when it says, "He does not withhold good from those who walk with integrity," what does it mean to walk with integrity? Rather, just as Abraham, who walked with integrity before the Holy One, Blessed be He, had a shield, so too anyone who walks with integrity before Him has a shield.

After him, what is written? "Happy is the man who trusts in You" (Psalms 84:13). Abraham is not written here, but rather "man," meaning all people. David said, "Happy is the man whom You discipline, Lord, and whom You teach from Your law" (Psalms 94:12).

Rabbi Yudan opened by saying, "Do not boast before the king, and do not stand in the place of great men" (Proverbs 25:6). Rabbi Yudan read it from the place where this section was closed and from the place where the previous section was opened. Rabbi Pinchas worked an extended passage from Psalms 119:100, "I understand more than the aged." At first, the Holy One, Blessed be He, blessed His world, as it says, "And God blessed them" (Genesis 1:28).

Once Noah stood, He blessed him, as it says, "And God blessed Noah and his sons" (Genesis 9:1). Once Abraham stood, He blessed him, as it says, "And God blessed Abraham in everything" (Genesis 24:1). What is the meaning of "it will be a blessing"? Rav Nachman said that He handed the blessings over to him and said, "Until now, I have been required to bless the world, but from now on, the blessings are in your hands, and whomever you bless will be blessed."

Once Isaac stood, he blessed him, as it says, "And Abraham gave everything he had to Isaac" (Genesis 25:5). What did he give him? Rabbi Yehuda, Rabbi Nechemia, and the Rabbis (said): Rabbi Yehuda said it was the firstborn. Rabbi Nechemia said it was a blessing.

And the Rabbis said it was burial and a deed of inheritance. Rabbi Levi said in the name of Rabbi Chama: they only gave him gifts. And why didn't they give him a blessing? It is like a king who had a garden and gave it to a tenant, and in it were all kinds of trees intertwined with each other, one of the Tree of Life and one of the Tree of Death.

The tenant said, "If I water the Tree of Life, the Tree of Death will live with it. And if I do not water it, how will the Tree of Life live?" The tenant returned and said, "This year I will complete my tenancy and go, and what do I care about the king's garden?" Abraham said, "I will not bless Isaac now because the children of Ishmael and the children of Keturah are now being blessed."

I am flesh and blood today, but tomorrow I will be in the grave, and what needs to be done in his world will be done. When Abraham died, God revealed Himself to Isaac and blessed him, as it says, "After Abraham's death, God blessed Isaac his son" (Genesis 25:11). And so He did to Jacob, as it says, "God appeared to Jacob again when he came from Paddan Aram, and He blessed him" (Genesis 35:9). And Isaac stood and blessed Jacob with giving, as it says, "May God give you of the dew of heaven" (Genesis 27:28), and he sealed it with a call, "And Isaac called Jacob, and he blessed him" (Genesis 28:1).

Jacob stood to bless the tribes and began with what Isaac had sealed. This is what is written, "And Jacob called to his sons and said" (Genesis 49:1), and he sealed it with this, as it says, "And this is what their father said to them" (Genesis 49:28). Moses stood to bless Israel, and said, "Jacob is the firstborn of the Holy One, blessed be He," and he began with a call and sealed it with "And this is the blessing" (Deuteronomy 33:1), and he sealed it with "Happy are you" (Deuteronomy 33:29). When David stood, he opened with "God is my Lord," and sealed it with "Blessed are You, God" (Psalms 118:27).

Another thing, happy is the person. Rabbi Nehemiah opened (Ecclesiastes 7:19), "Wisdom gives strength to the wise more than ten rulers who are in a city." These ten individuals are mentioned in the book of Psalms, and they are: Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. They are not divided, but Rabbi Yochanan said they are linked to the judgment that they passed and to Israel.

Rabbi Huna said in the name of Rabbi Abba, even though it is said that only ten elders could fix something, it was only by the hand of King David of Israel. This can be compared to a choir group that wanted to sing the praises of the King of Kings. The king told them that they were all worthy and capable of singing, but a certain person should lead them because his voice was more pleasant than all the others.

This is what is written in 2 Samuel 23:1, "Now these are the last words of David: 'The oracle of David, the son of Jesse, the oracle of the man who was raised on high, the anointed of the God of Jacob, the sweet psalmist of Israel.'" All their songs are pleasant, but those of David son of Jesse are the most pleasant. The pleasantness of the songs of Israel is like the greatness of Avinus son of Avinus.

What does it say at the end of Psalms (Psalm 72:20), "The prayers of David, the son of Jesse, are ended." And just as it is said about the ten individuals, it is also said about the ten types of song - leadership, melody, psalm, song, prayer, praise, blessing, thanksgiving, happiness, and Hallelujah. And the greatest of them all is Hallelujah, which includes the name and praise at once. Rav said, "All the books that include Hallelujah are holy." "Blessed is the one who does not walk in step with the wicked" (Psalm 1:1)....

"Who did not walk in the counsel of the wicked." Rabbi Shimon ben Pazi said, "If one did not walk, where did he stand? And if he did not stand, where did he sit? And if he did not sit, where did he scoff?

Rather, this is to teach you that if he walked, his end will be to stand, and if he stood, his end will be to scoff. And if he scoffed, the verse says about him, 'He who mocks alone shall bear it' (Proverbs 9:12). This is to teach you that one mitzvah (good deed) leads to another, and one transgression leads to another. And if he neither walked, stood, nor sat, one might think that he will neither do good nor bad.

Therefore, the scripture tells us, 'But his delight is in the law of the Lord' (Psalms 1:2). Rabbi Berachiah said, "What is the scripture saying when it tells us, 'Do not be overly wicked' (Ecclesiastes 7:17)? It is telling us not to be wicked, but if you have already become wicked, do not add to it." Rabbi Shimon ben Yochai said, "If a person sat and did not commit a transgression, he is rewarded as if he had done a mitzvah."

Rabbi Zeira said, "This applies only if he was tempted and overcame it, as it says, 'Depart from evil, and do good' (Psalms 34:15). Depart from evil in order to do good." And similarly, it says, "They have not done iniquity; they have walked in His ways" (Psalms 119:3). The school of Rabbi Yehoshua ben Karcha taught: "Twenty 'praises' (ashrei) are written in the book of Psalms, corresponding to the twenty 'woes' (hoy) in the book of Isaiah."

Rabbi Tama asked, "How did Rabbi Yehoshua teach us that there are twenty 'praises' in the Psalms?" And I say, there are twenty-two. And why do they correspond to twenty-two letters? Concerning them, it says, 'Let the words of my mouth and the meditation of my heart be acceptable in Your sight, O Lord, my Rock and my Redeemer' (Psalms 19:14).

They should be performed for generations, and inscribed for generations, the words of my mouth, and established for generations. And they should not be read as books, but rather they should be recited and receive reward for them like plagues and tents. 'Let the words of my mouth and the meditation of my heart be acceptable in Your sight, O Lord, my Rock and my Redeemer.' Rabbi Yirmiyah bar Shalom said in the name of Rabbi Yochanan, "What does it mean when it says, 'I will abide in Your tent forever' (Psalms 61:4)? Do you think that David was asking for a dwelling place in two worlds? Rather, David said, 'May they remember...'"

Another interpretation: "Fortunate is the man who does not walk in the counsel of the wicked, nor stand in the path of sinners, nor sit in the company of scoffers" (Psalms 1:1). Another explanation is that this verse refers to Adam, the first man. Adam said, "Fortunate am I if I have not followed the ways of the serpent and fortunate am I if I have not sat in the company of scoffers." Rabbi Yehoshua ben Levi said in the name of Rabbi Levi, "The serpent spoke slander against its Creator to Eve, saying, 'Why are you not eating from this tree?'

She replied, 'God commanded us not to eat from it or even touch it or come near it.' What did the serpent do? It pushed Eve against the tree, and she did not die. God had only commanded not to eat from it, but the serpent added to it and said, 'From this tree God ate and created the world, and if you eat from it, you can also create a world like His, as it says, 'You shall be as gods' (Genesis 3:5).' But every artist hates his own work. Hence, the serpent was a mocker."

"But his delight is in the law of the Lord." Rabbi Levi said, "There were six commandments that the Holy One, blessed be He, gave to Adam, as it is said, 'And the Lord God commanded the man.'" 'In His law doth he meditate day and night' refers to these six commandments that he was given.

"And it shall be like a tree planted, which the Lord took and planted in the Garden of Eden, whose fruit He shall give in its season – this refers to Cain. 'And its leaf shall not wither' – this refers to Abel. 'And all that he does shall prosper' – this refers to Seth. The wicked, however, are not so – this refers to the serpent. Therefore, the wicked shall not stand in the judgment, but everyone else will be healed in the World to Come, except for the serpent and the inhabitants of Giv'on, as it is said: 'The wolf and the lamb shall graze together' – this refers to the inhabitants of Giv'on, as it is written: 'And the idolatrous priests of the city shall come from all the tribes of Israel, to serve it' (Ezekiel 48:19). The Lord gave Israel three good traits: they are merciful, bashful, and benevolent, as it is written: 'And He will love you and bless you and multiply you; He will also bless the fruit of your womb and the fruit of your land, your grain and your new wine and your oil' (Deuteronomy 7:13). And it is also written: 'And in order that the fear of Him may be ever with you, so that you do not go astray' (Exodus 20:17). Hence, it is said that anyone who lacks shame is as if his ancestors were not present at Mount Sinai (Yoma 47a). And it is written: 'Therefore, keep the covenant and the mercy which the Lord swore to your fathers' (Deuteronomy 7:12). David saw that the inhabitants of Giv'on lacked all these traits, so he banished them, as it is written: 'But the Giv'onites were not of the children of Israel' (2 Samuel 21:2). Ezra also banished them, as it is written: 'And the Netinim dwelt in Ophel' (Nehemiah 11:21). Even the Lord distances Himself from them in the World to Come, as it is written: 'And the idolatrous priests of the city shall come from all the tribes of Israel, to serve it; and they shall not come near to Me, to serve as priests to Me' (Ezekiel 48:19). The servants mentioned in this verse are the inhabitants of Giv'on, who shall serve in the World to Come, as it is said: 'And Joshua made them hewers of wood and drawers of water' (Joshua 9:27). Thus, the way of the righteous is known – this refers to Adam and Eve, while the way of the wicked shall perish – this refers to the serpent, who shall not be healed in the World to Come." (Midrash Tehillim 1:7)

"Another thing is like a tree planted. Planted only means planted to teach you that even all the winds in the world blowing on it do not move it from its place." (Joshua 1:8) "This Torah scroll shall not depart from your mouth; you shall meditate on it day and night, so that you may be careful to act in accordance with all that is written in it. For then you shall make your way prosperous, and then you shall be successful." (Joshua 1:8) "And then you will understand righteousness, justice, and equity, every good course." (Proverbs 2:9) "When you walk, it shall lead you; when you lie down, it shall watch over you; and when you awake, it shall talk with you." (Proverbs 6:22) "When you sleep, they will guard you; when you wake, they will talk to you." (Proverbs 6:22) "And you will rise again, she will guide you to the world to come." (Proverbs 6:22) These quotes offer advice on the importance of studying the Torah and following its teachings, and suggest that doing so will lead to success and guidance both in this world and in the world to come.

"Happy is the man who has not followed the advice of the wicked, or taken the path of sinners, or joined the company of the insolent; rather, the teaching of the Lord is his delight, and he studies that teaching day and night." The Midrash offers an alternative interpretation of the verse: "Another explanation: 'Happy is the man who does not follow the advice of the wicked.' This refers to the righteous man who did not follow the counsel of the three generations: the generation of Enosh, the generation of the Flood, and the generation of the Dispersion.

According to Rabbi Yehuda, the counsel of the wicked refers to the generation of Enosh, the way of sinners refers to the generation of the Flood, and the seat of scoffers refers to the generation of the Dispersion, who were all scoffers. But those who delight in the teaching of the Lord are those who observe the seven commandments that were given to the descendants of Noah, and study His Torah day and night.

"Why is the righteous man compared to a tree planted by streams of water (Psalm 1:3)? Rabbi Yehoshua ben Levi said that the ark stood in the water for four months like a ship that sails on the water (Genesis 7:24). 'Its fruit in season' (Psalm 1:3) means that all the children born in the ark were born after five hundred years of age. Only Noah was five hundred years old at the time of the Flood (Genesis 5:32).

Rabbi Chiya said in the name of Rabbi Abba that God had stopped up the spring of his (Noah's) loins so that he would not father a son who would be a descendant of the generation of the Flood and would be lost with them. For the heavenly court only punishes those who are descendants of the generation of the Flood. If Noah had a son who was one hundred years old at the time of the Flood, he would have died with them.

Rabbi Shimon ben Lakish said that in the days of the Messiah, the righteous will return to their original form, as it is said, 'For the youth shall die at the age of one hundred years' (Isaiah 65:20). If you say that there were less than one hundred years old during the Flood and they were destroyed, I say that they were punished for the sins of their ancestors, as it is said, 'For all flesh had corrupted its ways' (Genesis 6:12).

Another interpretation: Why did God stop up the spring of Noah's loins? So that he would not father many children who would be destroyed in the Flood. If you say that there were righteous people during the Flood, then why did God not make many arks? Therefore, God stopped up Noah's loins for five hundred years.

'Its leaves never wither' (Psalm 1:3) refers to Ham, 'and whatever he does prospers' (Psalm 1:3) refers to all the wicked."

Another matter: Blessed is the man. This refers to Abraham, as it is said (Genesis 20:7), "Now therefore, restore the man's wife, for he is a prophet." He did not follow the counsel of the wicked. This refers to the generation of the dispersion, as it is said (Genesis 11:4), "Come, let us build for ourselves a city."

"Come, let us build," refers to counsel, as it is said (Judges 9:29), "Give ear, and listen to my voice, and let this be the counsel." "A city," refers to an idol, as it is written (Daniel 4:10-11), "The tree grew and became strong, and its height reached to heaven, and it was visible to the ends of the whole earth. Its foliage was beautiful and its fruit abundant, and in it was food for all. The beasts of the field found shade under it, and the birds of the sky dwelt in its branches, and all flesh was fed from it."

They divided into three groups: one said, "Let us ascend and dwell there"; one said, "Let us make war with him"; and one said, "Let us ascend and serve there as idolaters." And all three were punished with one punishment: they became like apes, demons, and wandering spirits. This is what is written (Proverbs 13:21), "Evil pursues sinners." They did not stand in the path of sinners.

This refers to the people of Sodom, as it is said (Genesis 13:13), "Now the men of Sodom were wicked and sinners before the Lord exceedingly." And in the dwelling of the scorners, this refers to Abimelech, as it is said (Genesis 20:15), "Here is my land before you; dwell wherever it pleases you." But Abraham sought only the will of God, as it is said (Genesis 18:19), "For I have known him, because he commands his children and his household after him, that they may keep the way of the Lord, to do righteousness and justice."

And in His law he meditates day and night. Rabbi Samuel bar Nachmani said: Abraham had no father to teach him Torah, yet Rabbi Shimon ben Yochai teaches that the Holy One, blessed be He, summoned his kidneys, which were like two rabbis, and they flowed and taught him wisdom all night long. This is what is written (Psalms 16:7), "I will bless the Lord who gives me counsel; even at night my kidneys instruct me."

And Rabbi Samuel bar Nachmani, in the name of Rabbi Jonathan, said: Abraham our father fulfilled even the laws of combining cooked dishes and combining courtyards [on Shabbat]. This refers to (Genesis 26:5), "Because Abraham listened to My voice and kept My charge, My commandments, My statutes, and My laws." And the Lord took them and planted them in the Garden of Eden. Its fruit will be given in due time; this refers to Isaac. "And its foliage will not wither," this refers to Ishmael. And whatever he will do…

Another thing: Fortunate is the man whose tribe is Levi, and who did not participate in the sinful act of the Golden Calf, as it is written, "They shall teach Your ordinances to Jacob and Your Torah to Israel; they shall place incense before You and burnt offerings on Your altar" (Deuteronomy 33:10). Levi did not stand with the sinners, as it is written, "I have sinned this great sin" (Exodus 32:31).

In the company of the scoffers they did not sit, as it is written, "And the people sat down to eat and drink, and rose up to play" (Exodus 32:6), but the children of Levi are described as follows, "And all the sons of Levi gathered themselves together unto him" (Exodus 32:26). Rabbi Berechiah said in the name of Rabbi Samuel bar Nachmani: "Whoever did not contribute a nose ring for the Golden Calf, let him come and attach himself to me" (Exodus 32:26).

Immediately, all the sons of Levi gathered around him, as it was their desire to be involved in the study of the Torah. As it is written, "For the priest's lips should keep knowledge, and they should seek Torah from his mouth, for he is an angel of the Lord of Hosts" (Malachi 2:7). They were like a planted tree that the Holy One, blessed be He, planted in the land of Israel, as all of them entered the land.

Rabbi Zeira said in the name of Rabbi Joshua that from all the members of the tribe of Levi, only Aaron and Miriam died.

Another matter: Fortunate is the man who is not one of the sons of Korah, who did not follow the counsel of their father, as it is said (Numbers 16:26), "Depart now from the tents of these wicked men." And they sinned in the manner of sinners (ibid. 17:3), [which was] the censers of sinners. And in the company of the scorners, [there was] Korah, who mocked Moses and Aaron. What did he do?

He assembled the entire congregation, as it is said (ibid. 16:19), "And Korah gathered against them the entire congregation." He began to speak disparagingly and said to them, "There was once a widow in my neighborhood with two orphaned daughters and she had one field. When she came to plow, Moses said to her (Deuteronomy 22:10), 'You shall not plow with an ox and a donkey together.' When she came to sow, Moses said to her (Leviticus 19:19), 'Your field shall not be sown with two different kinds of seed.'

When she came to reap and make a pile [of sheaves], Moses said to her (Deuteronomy 24:19), 'You shall leave [some stalks] for the poor and the stranger.' When she came to make a threshing floor, he said to her, 'You shall give tithes [of your crop] and [separate] terumah, tithes, first tithe, and second tithe.' The righteous woman accepted [the ruling] and complied. What did she do?

She sold the field and bought two lambs to clothe herself with their fleece and to enjoy their fruits. When Aaron's firstborn son was born, he came to her and said, 'Give me the firstborns, as the Holy One, Blessed be He, said to me (Deuteronomy 15:19), "Every firstborn that is born in your cattle and your flock, the male [belongs to] Him."' The righteous woman accepted [the ruling] and complied. When it came time to shear them, he said to her, 'Give me the foreleg, cheeks, and stomach.'

She said to him, 'Even though I slaughtered them, I did not escape from your hand. Behold, I am under a ban.' He said to her, 'Give [them to me], as the verse states (Numbers 18:14), "Every ban among the people of Israel shall be yours."' He took [the portions] and went on his way.

She left weeping, as did her two daughters. Such is the way of these [men], who taunt [others] and hang [their claims] on the Holy One, Blessed be He. [They have done] so much [harm], yet they still continue [to provoke] the Holy One, Blessed be He.

"For they delight in the Torah of the Lord, and in His Torah they meditate day and night." This is what the verse means when it says, "And the way of your word leads to success." The generation refers to the one that teaches by gathering the wise, not to flatter them, but to speak the truth. The generations are praised for their teachings, like those of Rabbi Yochanan and Rabbi Shimon ben Lakish, who would sit and discuss them.

"Your Torah is full of wonders" (Psalms 119:129). Rabbi Chiya said, "If you desire the Torah that was written with wonders and given with the right hand, as it says, 'From His right hand came a fiery law for them' (Deuteronomy 33:2), then you are destined to sit and teach and impart knowledge." Rabbi Abba said, "If you desire the Torah that has a final outcome, it will be named after you, like the Mishnah of Rabbi Hoshaya and Bar Kappara, and others like them.

And why are they named after them? Because they delved deeply into it." You should know that this is the Torah of the Holy One, blessed be He, as it says, "The Torah of the Lord is perfect" (Psalms 19:8). Moses ascended to the heavens and spent forty days there, and he gave his life for it, and that is why it is named after him, as it says, "Remember the Torah of Moses, My servant" (Malachi 3:22).

...Another thing, unless it is in the Torah of the Lord, they desire it. For anyone who engages in Torah, the Holy One, blessed be He, fulfills his desires. Rabbi Eliezer says, "The people of Israel said before the Holy One, blessed be He, Master of the Universe, we want to engage in Torah day and night, but we have no free time." The Holy One, blessed be He, said to them, "Perform the mitzvah of tefillin, and I will consider it as if you were engaged in Torah day and night."

Rabbi Yochanan said, "From this verse: 'And it shall be for a sign upon your hand, and for a memorial between your eyes' (Exodus 13:9), we learn that whoever wears tefillin fulfills the commandment of Torah day and night." Rabbi Yehoshua said, "What Rabbi Eliezer meant was only for the nights when the mitzvah of tefillin is not fulfilled, except during the day, as it is said, 'And you shall observe this statute at its appointed time from days to days' (Exodus 13:10)."

Rabbi Eliezer asked him, "And what do you fulfill, while you engage in his Torah day and night?" Rabbi Yehoshua said to him, "This refers to the recitation of the Shema. If a person recites it both morning and evening, the Holy One, blessed be He, considers it as if he engaged in Torah day and night." Bar Kapara said, "Whoever recites two chapters of the Shema in the morning and two in the evening fulfills the commandment of Torah day and night."

Rabbi Berechiah said, "Even the patriarchs established the Mishnah that they would sit during the day for the portion that is taken from the night and during the night for the portion that is taken from the day." They asked Rabbi Yehoshua what a person should study in Greek wisdom. He said to them, "Go and see which hour is neither of the day nor of the night, and you may study then, as it is said, 'And you shall meditate therein day and night' (Joshua 1:8)."

He then returned and said to them, "A person should not teach his son Greek wisdom, nor even a craft that would cause him to neglect the study of Torah, even for an hour, as it is said, 'Therefore choose life' (Deuteronomy 30:19)." We learned that in the morning, one recites two blessings before and one after the Shema, and in the evening, two before and two after. This is so that the recitation of the Shema day and night will be equal, as it is said, 'And you shall meditate therein day and night' (Joshua 1:8)."

Rabbi Yossi said, "Based on the verse, 'Seven times a day I praise you because of your righteous ordinances' (Psalms 119:164), one should recite the Shema at least seven times a day."

Another thing, but only in the Torah of the Lord do they delight. It is said (Isaiah 55:1), "Ho, every one that thirsteth, come ye to the waters." Just as water comes from the heavens, as it is said (Jeremiah 10:13), "At the sound of His giving a multitude of waters in the heavens." So too, the words of the Torah were given from heaven, as it is said (Exodus 20:15), "You yourselves have seen that I spoke to you from the heavens."

Just as water is free for the world, so too are the words of the Torah free for the world, as it is said (Isaiah 55:1), "Come, buy and eat, yea, come, buy wine and milk without money and without price." Just as water descends in the world with sounds and flashes of lightning, as it is said (Psalm 29:3), "The voice of the Lord is upon the waters," so too, the words of the Torah, as it is said (Exodus 19:16), "And it was on the third day, when it became morning, and there were thunder and lightning."

Just as water is life for the world, so too are the words of the Torah life for the world, as it is said (Proverbs 4:22), "For they are life to those who find them, and healing for all their flesh." And it is written (Deuteronomy 32:47), "For it is not an empty thing for you." Just as water descends drop by drop and becomes streams, so too, a person learns one halacha (Jewish law) a day and one halacha the next day until it becomes like a flowing stream.

Rabbi Onia said: What are water made for? To water gardens and orchards. Can't the same be said for the words of the Torah? As it is said (Hosea 14:10), "For the ways of the Lord are straight."

Rabbi said: Just as water covers the nakedness of the sea, so too do the words of the Torah cover the nakedness of Israel, as it is said (Proverbs 10:12), "And love will cover all sins." Just as the great one is not ashamed to say to the small one, "Give me water to drink," so too is the great one not ashamed to say to the small one, "Teach me one chapter or one halacha." Just as a person is not too lazy to drink water when he is thirsty, so too, a student is not too lazy to go to the Rabbi to learn from him.

There was a story with Rabbi Yossi that he went to learn from his teacher and so on. This is what is written (Deuteronomy 33:4), "A heritage for the assembly of Jacob." For all who assemble in Jacob, even the convert.Another thing, but only in the Torah of the Lord do they delight. It is said (Isaiah 55:1), "Ho, every one that thirsteth, come ye to the waters."

Just as water comes from the heavens, as it is said (Jeremiah 10:13), "At the sound of His giving a multitude of waters in the heavens." So too, the words of the Torah were given from heaven, as it is said (Exodus 20:15), "You yourselves have seen that I spoke to you from the heavens." Just as water is free for the world, so too are the words of the Torah free for the world, as it is said (Isaiah 55:1), "Come, buy and eat, yea, come, buy wine and milk without money and without price."

Just as water descends in the world with sounds and flashes of lightning, as it is said (Psalm 29:3), "The voice of the Lord is upon the waters," so too, the words of the Torah, as it is said (Exodus 19:16), "And it was on the third day, when it became morning, and there were thunder and lightning." Just as water is life for the world, so too are the words of the Torah life for the world, as it is said (Proverbs 4:22), "For they are life to those who find them, and healing for all their flesh."

And it is written (Deuteronomy 32:47), "For it is not an empty thing for you." Just as water descends drop by drop and becomes streams, so too, a person learns one halacha (Jewish law) a day and one halacha the next day until it becomes like a flowing stream. Rabbi Onia said: What are water made for? To water gardens and orchards.

Can't the same be said for the words of the Torah? As it is said (Hosea 14:10), "For the ways of the Lord are straight." Rabbi said: Just as water covers the nakedness of the sea, so too do the words of the Torah cover the nakedness of Israel, as it is said (Proverbs 10:12), "And love will cover all sins." Just as the great one is not ashamed to say to the small one, "Give me water to drink," so too is the great one not ashamed to say to the small one, "Teach me one chapter or one halacha."

Just as a person is not too lazy to drink water when he is thirsty, so too, a student is not too lazy to go to the Rabbi to learn from him. There was a story with Rabbi Yossi that he went to learn from his teacher and so on. This is what is written (Deuteronomy 33:4), "A heritage for the assembly of Jacob." For all who assemble in Jacob, even the convert.

"And it shall be like a planted tree," as it says in Proverbs 3:18, "She is a tree of life to those who hold onto her." Rabbi Yitzchak, son of Rabbi Chiya, asks, "Why is the Torah called a tree of life?" He answers, "Because it is beloved to all life." Rabbi Yudan asks, "Why is the Torah compared to a tree of life?"

He answers, "Just as the tree of life spreads its branches to all the inhabitants of the world (in the Garden of Eden), so too, the Torah is spread out for all of life, bringing them to the eternal life in the world to come." It is taught that the tree of life stands for five hundred years, and all the days of creation are divided under it. Rabbi Shmuel, son of Rabbi Yitzchak, planted himself from group to group in order to fulfill Psalms 119:99, "From all my teachers, I have gained understanding."

Just as the tree of life stands by the waters of Tiberias and its environs, and its fruits are produced in their season, so too, the students of a person who toils in Torah study, and who sets times for Torah, reading, Mishnah, and Talmud, will flourish. Its leaves will not wither, for everyone needs its conversation and study. Whatever he does will succeed, for everyone needs his counsel, like Rabbi Elazar ben Arach, who provided advice that was successful and fulfilled.

They said to him, "You are a prophet." He said to them, "I am not a prophet, nor am I a son of a prophet, but this is what I have received from my teachers: Any advice that is for the sake of Heaven will eventually be fulfilled." Rabbi Menashe said, "It is a full scriptural verse, as it says in Proverbs 19:21, 'And the counsel of the Lord shall stand.' Any advice that contains the word of God will eventually be fulfilled."

"Not so are the wicked. The verse said (Song of Songs 2:1) "I am the rose of Sharon." The Assembly of Israel said before the Holy One, blessed be He, "I am beloved because You loved me more than any other nation. I am the rose that was made for You as a shadow by Bezalel.

The Sharon I spoke of was sung by Moses. Another interpretation: The Sharon I spoke of is that I was beloved when I was hidden in the shadow of Egypt, and for a brief moment the Holy One, blessed be He, brought me before Pharaoh and I softened him with good deeds, like a lily, and I sang a song before Him, as it is said (Isaiah 30:29) "You shall have a song as in the night when a holy festival is kept."

Rabbi Yochanan said in the name of Rabbi Shimon ben Yehotzadak that this verse comes to teach us about Pharaoh and Sennacherib. Another interpretation: I am the rose of Sharon. I am beloved because I was hidden like a precious gem in the Sinai, which the mountain covered like an eggshell. And for a brief moment I softened Him with good deeds, like a lily, and I said (Exodus 24:7), "All that the Lord has spoken we will do and obey."

Another interpretation: I am the rose of Sharon. I am beloved because I was hidden in the palaces of kings, and when the Holy One, blessed be He, redeemed me, I softened Him with good deeds and sang a song before Him, as it is said (Psalm 98:1) "Sing to the Lord a new song, for He has done wondrous things." Rabbi Berachiah said, "The generation of the desert said, 'I am the rose of Sharon, and beloved, for all the good things in the world are hidden in me.'"

This is what is written (Isaiah 41:19), "I will plant in the wilderness cedar, acacia, myrtle, and olive trees." And when the Holy One, blessed be He, sought me out, I returned His deposit to Him, and I softened Him with good deeds, like a lily, and I sang a song before Him, as it is said (Isaiah 35:1-2) "The wilderness and the dry land shall be glad; the desert shall rejoice and blossom like the rose."

And the Sages say: The land says, "I am beloved because all the dead of the world are hidden in me. And when the Holy One, blessed be He, sought me out, I returned His deposit to Him and softened Him with good deeds like a lily, and I sang a song before Him, as it is said (Psalm 98:4), "Shout joyfully to the Lord, all the earth; break forth and sing for joy and sing praises." "And when King David said (Psalms 23:4), 'Even though I walk through the valley of the shadow of death, I will fear no evil,' the 'rod' referred to in this verse represents suffering, as it is stated (Psalms 89:33), 'I will visit their transgression with the rod.'

And the 'staff' mentioned in the same verse represents the Torah, as it is stated (Numbers 21:18), 'What is recited in the book of the Wars of the Lord, "Waheb in Suphah and the wadis of the Arnon, and the slopes of the wadis that extend to the site of Ar, and lie along the border of Moab"'. These two objects provide comfort for me. It is possible that I could learn without suffering, but it is said (Pirkei Avot 6:6), 'According to the pain is the reward.'

It is also possible to receive rewards in this world, as it is said (Psalms 23:6), 'Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord forever.' And why did David say, 'I will dwell in the house of the Lord'? Rabbi Tanchum said, 'Why are the righteous compared in this world to a floating log? Just as a log is covered in mud, pebbles, and sand, and yet everything that is poured over it sinks to the bottom and it emerges with its worth apparent, so too, the wicked are swallowed up from the world like grass, as it is said (Isaiah 40:7), 'The grass withers, the flower fades,' but the righteous are visible to the world, as it is said (Psalms 12:8), 'The words of the Lord are pure words, like silver refined in a furnace on the ground, purified seven times.' These are the righteous who fulfill the words of the Lord."

Therefore, the wicked will not stand in judgment. As it is written in Proverbs 15:7, "The lips of the wise disperse knowledge." The wise are the people of Israel, who made a stranger of the Ark, as it is written in Exodus 25:11, "And you shall overlay it with pure gold." But the hearts of fools are not the same.

They are the Gentile nations who have become estranged from God. Another interpretation of "The lips of the wise disperse knowledge" is that the people of Israel always exalt God's name and proclaim it morning and evening. But the hearts of fools do not do so. They are the heretics who say that the world is foolishness.

Another saying is "But the hearts of fools are not the same." Rabbi Yudan and Rabbi Pinchas said that God said to the wicked, "I created the world," as it is written in Genesis 1:7, "And it was so." But you say otherwise. Therefore, the wicked will not stand in judgment.

However, it would be good for them if they did not judge others except as they would judge themselves. Rabbi Abba bar Kahana said that the wicked sin twice. They are the four kingdoms that will not stand on the day of judgment. Rabbi Shmuel bar Nachmani said that one affliction destroys them and they are called to account.

Therefore, the wicked will not stand in judgment. The word "judgment" is written only in the context of judgment, as it is written in Jeremiah 10:8, "But they are altogether senseless and foolish; the instruction of idols is but wood!" (Psalms 34:22) "The wicked will perish." (Proverbs 24:16) "For the righteous falls seven times and rises again, but the wicked stumble in times of calamity, not twice."

"For the Lord knows the way of the righteous, but the way of the wicked will perish." This is what is written in Proverbs 15:3, "The eyes of the Lord are in every place, keeping watch on the evil and the good." How do we know that the Lord saw that Leah was hated? Genesis 29:31 says, "When the Lord saw that Leah was hated."

The way of the wicked will perish. Rabbi Elikim said that the Lord destroyed the way of the wicked so that the righteous would not be led astray by it. Rabbi Elazar said that the way of the wicked was already lost, but the Lord gave it to them to trouble them, as it says in Proverbs 3:34, "He mocks the mockers." You should know this, as it says in Numbers 22:18-19, when Balaam sent for Balaam to curse Israel, Balaam said, "If Balak were to give me his house full of silver and gold, I would not be able to go beyond the word of the Lord to do either good or bad of my own will."

The Lord then appeared to Balaam and told him not to go with the men. Balaam said, "I must go, but I will curse them from there." The Lord then said to him, "Do not go with them." Rabbi Tanhuma says that they say to a wasp, "Not your honey or your sting."

Rabbi Berachia said that when the Lord wanted to create man and bless him, He saw the righteous and the wicked standing before Him. He said, "If I create him, the wicked will stand before Me, and if I do not create him, how will the righteous stand?" What did the Lord do? He turned away the path of the wicked from before Him and shared with them the attribute of mercy and created him.

This is what is meant by "For the Lord knows the way of the righteous and the way of the wicked will perish." Another explanation is that "and the way of the wicked will perish" means that Nimrod lost his power because of Abraham, Abimelech because of Isaac, and Esau because of Jacob. Therefore, it says, "For the Lord knows the way of the righteous and the way of the wicked will perish." Another explanation is from Isaiah 66:14, "The hand of the Lord shall be known to His servants, and His indignation to His enemies.

"When (HaSham) will avenge his enemies?" Rabbi Yochanan said, "The Holy One, blessed be He, stands in judgment with the righteous and the wicked, and He judges the righteous and rewards them with the Garden of Eden, and He judges the wicked and condemns them to Gehenna. The wicked say, 'You have not judged us properly, for to those who sought merit, You granted it, and to those who sought punishment, You sentenced them.'

The Holy One, blessed be He, says, 'I did not seek to publicize you.' What does the Holy One, blessed be He, do? He summons the agents of Gehenna and they take them down to Gehenna. Rabbi Pinchas said, 'Anyone who is absolutely sinful cannot repent, and he has no eternal forgiveness.'

The Holy One, blessed be He, says to the wicked, 'You kindled the fire of Gehenna (Proverbs 26:21), coals for burning, and wood for the fire, and I shall avenge Myself upon you with the judgment of judgments.' Rabbi Hunah, in the name of Rabbi Shimon ben Lakish, said, "They shall go forth and look upon the corpses of the men who have rebelled against Me; for their worm shall not die, neither shall their fire be quenched" (Isaiah 66:24). This is said only of the wicked who are still going and sinning.

Why did the nations rage? As it is said in the scripture (Isaiah 57:20), "But the wicked are like the tossing sea, which cannot rest, whose waves cast up mire and mud." Just as the sea brings up all its vessels onto its surface, so too the vessels of the wicked are on their lips. Pharaoh said (Exodus 5:2), "Who is the Lord?" Sisera oppressed the children of Israel mightily (Judges 4:3). What is meant by "mightily"? With sword and spear. As it is written (Malachi 3:13), "Your words have been strong against me." Sennacherib said (2 Kings 19:15), "Who among all the gods of the lands have delivered their countries?" Nebuchadnezzar said (Daniel 3:15), "And who is the god who will deliver you out of my hands?"

Another explanation for why the nations are agitated is as follows: The verse in Isaiah 40:22 says, "He who sits above the circle of the earth." Why do the wicked resemble grasshoppers that are placed on a trellis to ascend, but then they fall? So too, the wicked fall. Rabbi Yehuda bar Nachmani said that after the generation of the Flood, it is written, "Now the whole earth had one language and the same words" (Genesis 11:1).

The later generations did not learn from the earlier ones, and Gog and Magog will come in the future and fall. David saw this and exclaimed, "Why are the nations in an uproar?" (Psalm 2:1). Another explanation is that the sea's waves rise and become stronger, as if it were engulfing the world, but when it reaches the shore, it flattens before the sand. Similarly, all those who join together to harm Israel fall before them.

This is why Israel rules like the sea, as it says, "The number of the children of Israel shall be as the sand of the sea" (Hosea 2:1). The nations, on the other hand, are ruled like the sea, as it says, "But the wicked are like the tossing sea, For it cannot be still, And its waters toss up mire and mud" (Isaiah 57:20). Nimrod and his comrades united against Abraham and fell before him, as it says, "And he divided himself against them by night" (Genesis 14:15).

Abimelech fell before Isaac, Esau before Jacob, Pharaoh and Egypt before Israel, and many others in the Torah. Even in the future, Gog and Magog are destined to fall before Israel, and David saw this and cried out, "Why are the nations in an uproar?" Rabbi Yitzchak said that even if one person asks another why they are doing something, the other person will get angry. However, the righteous ask God why things are happening, and they are not punished.

Why are they not punished? Because they did not seek their own benefit, but rather that of Israel. Rabbi Ibbo said that all the agitation of the wicked and all their toil is in vain, as it says, "The peoples have labored for what is futile" (Jeremiah 51:58). But Israel does not toil in vain, nor do they bring forth anxiety.

"Kings of the earth will stand up, and rulers will band together, against the Lord and against His anointed, saying, 'Let us break their bonds asunder, and cast away their cords from us.'" (Psalm 2:2-3) At some future time, the Messiah will say, "There is a certain nation that has rebelled against you," and they will reply, "Gog and Magog will come and destroy it," as it says, "He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked" (Isaiah 11:4). When they see their great distress, they will come and bow before the Messiah, as it says, "Then the heads of the earth will kneel before him" (Isaiah 49:23).

"On Hashem and His Messiah. It is compared to a mighty warrior who was in a country, and when conscripts came to that country, they were afraid of that warrior and said, 'What shall we do? Let us kill that warrior, and then we will unite with the country.' So it is with them.

Rabbi Berachiah said in the name of Rabbi Levi, 'Cursed are the wicked who maintain a council against Israel, and each one says, "My counsel is better than yours." Esau was foolish; Cain killed Abel while their father was still alive, not knowing that his father would procreate and increase. I do not do that, but rather as it is written, "Let my father's days be prolonged." Pharaoh was foolish; Esau said so, not knowing that his brothers married women and those women multiplied.

I do not do that, but rather until the verdict of Kikin under the pillows of their mothers I plead for them, as it is written, "Every male who is born, you shall cast into the river." Haman the wicked said, 'Pharaoh was foolish who said so, not knowing that the girls marry men and those men procreate and increase.' I do not do that, but rather as it is written, "To destroy, to kill, and to cause to perish."

Gog and Magog are destined to say the same, that the fools were the first to plot against Israel and did not know that they had a patron in heaven. I do not do that, but first I unite with my patron, and then I return to Israel. This is what is written, "On Hashem and His Messiah." And the Holy One, blessed be He, says to them, 'Gog and Magog, how many troops do I have before me, and how many lightning bolts, thunders, and flames?

I will go with you to war,' as it is said, 'Hashem will go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies' (Isaiah 42:13). What is written there? "And Hashem shall be king over all the earth."' (Zechariah 14:9)"

"I disconnected his straps. These are the hand Tefillin, and I removed the leather pouch from it. These are the head Tefillin. Another matter, I disconnected his straps. These are the Seven Noahide Laws, and I removed the leather pouch from it. These are the positive commandments that are incumbent upon them, such as the Sukkah and the Lulav, which are referred to as "pouches," as it is stated, "Let us go up to the mountain of the Lord, to the house of the God of Jacob, and let Him teach us of His ways, and we will walk in His paths." These are the seven commandments that one assumes as a burden."

"He who sits in the heavens shall laugh." Rabbi Yitzhak said: All of God's dealings are holy. His speech is in holiness, as it is said, "God has spoken in His holiness." His measurements are in holiness, as it is said, "Holy, holy, holy."

His movements are in holiness, as it is said, "In holiness, the steps of the king approach me." His vows are in holiness, as it is said, "Who is like You among the mighty, O Lord, who is like You, majestic in holiness?" Another interpretation: "He who sits in the heavens shall laugh." God said, "These [people] mock one another."

Rabbi Aha in the name of Rabbi Samuel bar Nahmani said: These are the four [verses] of laughter: (a) "He who sits in the heavens shall laugh," (b) "But You, O Lord, shall laugh at them," (c) "The Lord shall laugh at him," (d) "I, too, will laugh at your calamity."

"So He will speak to them in His anger." And it is written, "Gracious and merciful is He" (Psalm 111:4). However, He is merciful to Israel but not to the Gentiles in anger and wrath, as it is said, "Behold, the day of the Lord comes, cruel, with wrath and fierce anger" (Isaiah 13:9). Therefore it is said, "So He will speak to them in His anger."

"And I have anointed my king. What is my anointed one? As it is said (Daniel 10:3), 'I did not anoint myself with oil.' Another interpretation: my signet ring. As it is said (Exodus 32:4), 'a molten calf.' Another interpretation: my nobles. As it is said (Micah 5:4), 'and the eight leaders of men.' And it is written (Ezekiel 43:7), 'Here are the princes of the sanctuary.' And where is his greatness? On Zion, the mountain of my sanctuary."

"I will speak of the statutes; they are recounted in the law of the Torah, and in the laws of the prophets and the writings. In the law of the Torah (Exodus 4:22), 'Israel is My firstborn son,' in the laws of the prophets (Isaiah 52:13), 'Behold, My servant shall prosper, he shall be exalted and lifted up.' What is written afterwards (Isaiah 52:15), 'So shall he startle many nations, kings shall shut their mouths because of him, for that which had not been told them shall they see, and that which they had not heard shall they perceive.'

In the writings (Psalms 110:1), 'The Lord said to my lord, "Sit at My right hand." What is written afterwards? (Psalm 110:4), 'You are a priest forever, in the manner of Melchizedek.' Rabbi Yudan said: all these retributions were given in accordance with the laws of the King of Kings, the Holy One, blessed be He. Why is this so?

Because of his occupation with the Torah. 'You are My son' - from here we learn that he has a son. And when people say to him, 'You have a son,' he does not say, 'I have a son,' but rather, 'You are My son,' like a servant whom his master loves and says to him, 'I hold you dear as my own son.' Rabbi Huna said: the sufferings are divided into three parts: one part was taken by the patriarchs and all the generations; one part by the generation of the rebellion; and one part by the generation of the Messiah.

And when the time comes, the Holy One, blessed be He, says, 'It is upon me to create a new creation.' And thus it says, 'Today I have begotten you.' At that time, a new creation was created. And it says (2 Samuel 3:3), 'And his second, Chileab, of Abigail the wife of Nabal the Carmelite; and the third, Absalom the son of Maacah the daughter of Talmai king of Geshur.'

But wasn't Absalom born to Adonijah's mother? Isn't this one the son of Maacah and that one the son of Haggith? But just as this one had chariots and horses, so did the other. And just as this one caused a dispute, so did the other. And just as this one had fifty runners before him, so did the other."

Ask of me and I will give you the nations. If the nations are already your inheritance, as it is said (Psalm 72:8), "May he rule from sea to sea, and from the River to the ends of the earth." And if the ends of the earth are already your possession, as it is said (ibid. 2:8), "From the rivers of Ethiopia to the ends of the earth," then what did God mean when He said to three people, "Ask of Me," namely, Solomon, Ahaz, and the Messiah?

Solomon, as it is said (1 Kings 3:5), "Ask what I shall give you." Ahaz, as it is said (Isaiah 7:11), "Ask a sign for yourself." And why was he called Ahaz? Because he held on to the promise of bringing good to the world.

Another explanation is that he seized upon the study of Torah in the study halls. The Messiah, as it is said, "Ask of me and I will give you the nations." Rabbi Shmuel bar Nachmani said, "We learned from the aggadah that Abraham and Jacob both asked of God. Abraham, as it is said (Genesis 15:2), "Lord God, what will You give me?" implying that he was asking.

Jacob, as it is said (ibid. 28:20), "If God will be with me and will keep me," implying that he was asking. And it is also said (Psalm 21:5), "You gave him his heart's desire and did not withhold the request of his lips." And what did he ask? He asked that Israel should live and endure forever."

A shofar blower in Barzel tribe. There was a story about one of the great bird hunters who died and some say that he was a heretic. Rabbi Yossi went to warm himself up with him. He applied some oil to him and massaged him.

Rabbi Yossi asked him, "Why are you rubbing him?" He replied, "Similarly, we wash the utensils in the heavenly fountain before bringing them to the world to come." Rabbi Yossi said, "The problem with that man is not his physical impurity, and I will not defile myself for him." The other man said, "Some craftsmen glue things back together, but it is not written that way; it is written that they shall be broken like a potter's vessel."

Rabbi Yossi said to him, "Regarding a potter's vessel, it has no clear existence until it is fired, and if it breaks, it can be repaired, but after it is fired, its existence is clear, and if it breaks, it cannot be repaired. However, a glass vessel has a clear existence even before it is fired, and if it breaks, it has a cure." The other man said, "Listen to what you say, and what about glass vessels that are made from the blowing of flesh and blood, and if they break, they have a cure?"

Rabbi Yossi replied, "A person who is made from the blowing of the Holy One, blessed be He, as it is said, 'And He breathed into his nostrils the breath of life,' how much more so!" Rabbi Yitzchak said, "It is not written here 'a craftsman's vessel' but rather 'a vessel of a craftsman.' Until it is fired, it can be returned."

"Kiss me, Bar." This is what the verse (Song of Songs 7:3) says: "Your navel is like a round goblet." Why is Israel compared to wheat? As it is written (ibid. 7:3): "Your belly is a heap of wheat."

Rabbi Idi says, "Why is this wheat chosen? It is sifted from its middle and is consumed from among all the fruits, to teach that Israel is distinguished among the nations with the word 'and' [in the Shema prayer] and with the tzitzit fringes, and all [other mitzvot] are subordinate to them." Rabbi Shimon ben Lakish says, "What is the meaning of these grains of wheat? When they go out for sowing, they go out only in a group, and when they come in, they come in only in a group.

So too, Israel, when they descended to Egypt, went down in a group, as it is said (Deuteronomy 10:22): 'Your fathers went down to Egypt with seventy persons,' and when they ascended, they ascended only in a group, as it is said (Exodus 12:37): 'And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot.' Rabbi Chanina says on this matter of Rabbi Shimon ben Lakish, "Why is Israel compared to wheat?

To tell you, just as when a homeowner has a son, and he comes to reckon with him, he does not say to him, 'How much low-grade straw are you storing in the storehouse, or how many bundles of straw are you storing in the storehouse, or how many bundles of chaff are you storing in the storehouse?' Rather, he gives him the thorns to burn and throws the straw to the wind. And what does he say? 'Estimate for yourself how much wheat you are storing in the storehouse,' because they are vital forever.

The homeowner is the Holy One, blessed be He, as it is written (Psalms 24:1): 'The earth is the Lord's and the fullness thereof.' The son is Moses, as it is said (Numbers 12:7): 'In all My house he is trusted.' And what did the Holy One, blessed be He, say to him? 'Estimate for yourself the value of the nations.'

Not so are Israel compared to chaff, which is consumed like chaff. And what do they do to the chaff? They soak it in water, as it is said (Psalms 106:11): 'And Pharaoh's chariots and his army He cast into the sea.' And they are compared to thorns, as it is said (Isaiah 33:12): 'And the peoples will be like the burnings of lime; like thorns cut off, they will be burned in the fire.'

But Israel is compared to wheat, as it is said (Song of Songs 7:3): 'Your belly is a heap of wheat.' Therefore, the Holy One, blessed be He, said to Moses, 'Estimate for yourself how many are in Israel.' Another thing, in your stomach you have a heap of wheat. Rabbi Yudan said that this heap of wheat refers to the Torah of the priests, as all sins and guilt offerings are written in it, as it is said (Leviticus 6:2): "This is the law of the burnt offering." (Leviticus 4:2): "This is the law of the sin offering." (Leviticus 7:1): "And this is the law of the guilt offering." (Song of Solomon 7:3): "Your temples are like a piece of a pomegranate behind your veil."

These are the words of the Torah that are soft like roses. How many commandments and nuances there are in it, how many impure and pure things there are in it! Rabbi Levi said that in the custom of the world, when a man takes a wife who is 20 or 30 years old, and he has an emission, he comes to her for sexual intercourse, but she says to him, "I have seen a red rose." And he immediately separates from her.

Who caused him not to approach her? Is it the wall between them, or the fence, or the snake that bit him, or the scorpion that stung him? No, it is the words of the Torah that are soft like a rose, as it is written in it (Leviticus 18:19): "You shall not come near a woman to uncover her nakedness while she is in her menstrual uncleanness." And similarly, if someone brings him a piece of meat that is not kosher and he is hungry to eat it, and they tell him that milk has fallen into it, he immediately withdraws his hand and does not taste it.

Who caused him not to taste it? Only the words of the Torah that are soft like a rose, as it says (Leviticus 3:17): "You shall not eat any fat or any blood." Another thing, in your stomach, there is a heap of wheat. Rabbi Huna said in the name of Rabbi Idi, "Are not heaps of estragon and pepper more beautiful than it, and why are they compared to wheat?" But just as one cannot live without wheat, so too one cannot live without Israel.

Kiss the son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him. Rav and Rav Acha said, "Kiss the son of the Torah," as it says, "Come, eat of my bread and drink of the wine I have mixed. Leave your simple ways, and live, and walk in the way of insight." And do not think that I need many sparks, but rather I infer and destroy the world with one spark.

"When his anger flares up in a moment, the king's fury is as deadly as the grave. It is a parable of a king who became angry with the people of his kingdom. The people went and appeased the king's son, who then appeased his father. Once the king was appeased by his son, the people went to sing praises to the king. The king said to them, 'You are singing praises only because my son appeased me. Had he not done so, you would have lost your kingdom.' Similarly, the nations of the world wish to sing praises to God, as it is said, 'Clap your hands, all you nations' (Psalms 47:2). God says to them, 'You only want to sing praises because Israel is praying for you. If not for them, you would not even exist for one moment, as it is said, "Rejoice, O nations, with His people" (Deuteronomy 32:43).' Another explanation of the verse, 'When his anger flares up in a moment,' is that when a mortal king becomes angry, he is not willing to be appeased. But God is not like that. Even when He is angry, it is with a purpose, as it is said, 'When his anger flares up in a moment.' Fortunate are those who trust in Him, which refers to Israel, who trust in God at all times so that His anger will not flare up against them."

A Psalm of David, when he fled from Absalom his son. This is what the Scripture says (Proverbs 21:15), "It is joy to the righteous to do justice." It is joy to the Righteous One of the world when He executes justice, for He is exalted in the world, as it is said (Isaiah 5:16), "But the Lord of hosts is exalted in judgment." Another interpretation: It is joy to the Righteous One of the world when He executed judgment in His house and destroyed it, as it is said (Psalms 68:36), "Awesome is God from His Sanctuary."

Rabbi Yochanan said: If He did this to His Sanctuary, how much more so would He not show favor to others? Another interpretation: It is joy to the Righteous One of the world when the attribute of justice cleanses them from their iniquities. You can learn this, for David was struck by the attribute of justice, yet he began to rejoice and sing, saying, "A Psalm."

Another interpretation of "A Psalm of David": This is what the Scripture says (Job 28:13), "Man does not know its value." Rabbi Elazar said: The portions of the Torah were not given in order, for if they had been given in order, anyone who read them would immediately be able to create a world, revive the dead, and perform miracles. Therefore, the order of the Torah was concealed, but it is known to the Holy One, Blessed be He, as it is said (Isaiah 44:7), "And who can proclaim as I do?

Let him declare it and set it forth before Me." Rabbi Jacob bar Acha said: Why is the portion of Absalom juxtaposed with the portion of Gog and Magog? To teach that a wicked son is more difficult for a father than the war of Gog and Magog. Rabbi Joshua ben Levi wanted to sit and arrange this book [of Psalms], but a Heavenly Voice went forth and said to him, "Do not disturb the ancient one."

Rabbi Samuel ben Rabbi Yosi wanted to arrange this book before Rabbi [Judah HaNasi], who said to him (Psalms 111:8), "They are established forever and ever, done in truth and uprightness."

"A Psalm of David": When did David say this Psalm? When he was going up the ascent of the Mount of Olives and weeping. If he was weeping, why was he singing? And if he was singing, why was he weeping?

Rabbi Abba bar Kahana gave a parable: To what can the matter be compared? To a king who became angry with his son and banished him, and the king sent his pedagogue after him. The pedagogue went after him and found him weeping and singing. The pedagogue said to him, "If you are weeping, why are you singing?

And if you are singing, why are you weeping?" He replied, "I am weeping because I provoked my father, and I am singing because my sentence is not death, and it is not enough for me that he did not kill me, but he sent me to duchies and provinces." Rabbi Yudan said: David said, "Jacob our father fled, as it is said (Hosea 12:13), 'And Jacob fled to the field of Aram.' Moses fled, as it is said (Exodus 2:15), 'And Moses fled from Pharaoh.'

And I too am fleeing like them." He began to say (Psalms 119:52), "I have remembered Your judgments of old, O Lord, and have comforted myself." Another interpretation: When did David say this verse? When he said (2 Samuel 15:14), "And David said to all his servants who were with him in Jerusalem, 'Arise and let us flee.'"

Rav and Rabbi Yudan [interpreted this differently]. Rav said: So that we would not be judged as a city led astray. Rabbi Yudan said: He took the cup to rinse it, and he would not move from there until he had rinsed it. Likewise, when David saw that the Holy One, Blessed be He, had rinsed away his iniquities, he began to sing, "A Psalm of David."

And when did he say thus, as it is written (2 Samuel 15:18), "And all his servants passed by at his side, and all the Cherethites, and all the Pelethites." Rabbi Ivo says: "Cherethites" refers to those who made covenants, and "Pelethites" refers to those who were wondrous in the court of law. And the Rabbis say: They would say something, and there was no one who could expound further after them. (2 Samuel 15:15) "And the king's servants said to him, 'Behold, your servants are ready to do whatever my lord the king shall choose.'"

This judge, when his court is in disarray, they do not stand before him in their proper order, but in disarray and confusion. Those who should stand to the right stand to the left, and those who should stand to the left stand to the right. But when they see that his court is in order, they stand in their proper order. He began to say, "If my court were in disarray, each one would not stand in his proper order."

He then began to sing. And when was it so, as it is written (2 Samuel 16:32), "And it came to pass, that when David was come to the top of the mount, where he worshipped God"? Rabbi Judah and Rabbi Nehemiah and the Rabbis [differ on this]. One said: Why was he called Hushai the Archite?

Because he was one of David's courtiers. And one said: Because through him, David's kingdom was established. And one said: He was called after the name of his city. And when he saw that his kingdom was established, he began to sing.

And when was it so, as it is written (2 Samuel 17:27), "And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash...and Barzillai the Gileadite..." Now why was he [Shobi] called Shovi? Rabbi said: Because he restrained his evil inclination for a time. And Rav said: Because he repented.

"And Machir the son of Ammiel of Lo-debar, and Barzillai the Gileadite of Rogelim" - immediately they began to honor him, as it is said (2 Samuel 17:28) "Beds, and basins, and earthen vessels...and wheat, and barley, and flour..." Rav said: "Beds" refers to mattresses and sheets. "Basins" refers to casks of wine. "Earthen vessels" refers to those coming from Rachmah.

"Wheat and barley" as they are [literally]. "Lentils" - Rabbi said: Chick peas and beans. "Parched corn" - as it is [literally]. "Honey and butter" - as they are.

"And sheep, and cheese of kine" - cheese from milk that no fly could stand upon it, but would fall. They brought them to David and the people with him to eat. When David saw this, he began to say: "These are what I was afraid of, but they have made peace with me. It is nothing other than the Holy One, blessed be He, who made peace with me, as it is said (Proverbs 16:7), 'When a man's ways please the Lord, He maketh even his enemies to be at peace with him.'"

He began to say, "A Psalm of David: O Lord, how many are my foes!" It is written (2 Samuel 12:6), "And he shall restore the lamb fourfold." Rabbi Judah son of Hanina said: The Holy One, Blessed be He, said to him: "You committed one adultery? Sixteen adulteries will be committed against you.

You murdered one person? Sixteen murders will be committed against you." "Fourfold" means four times four. Rabbi Joshua said: David said, "O Lord, how many are my foes!"

"If someone else had taken my kingdom, it would have been a great distress for me. If my son had taken someone else's kingdom, it would have been a great distress for me. Now my son has taken my kingdom - 'O Lord, how many are my foes!'" (2 Samuel 16:13) "And David and his men went by the way." But were they to go through the air?

Rather, they went in a humble way. (Ibid.) "And Shimei went along on the hillside." This reminds him of the incident of the side. This is what David said (Psalms 38:18), "For I am prepared for the wound."

And this is what David said to his son Solomon (1 Kings 2:8), "And he reviled me with a grievous curse." It is an acronym for "adulterer, Moabite, wicked, oppressor, abomination." And he said to him (2 Samuel 16:8), "And behold, you are caught by your own evil." What is the meaning of "And behold"?

Rabbi Abba bar Kahana said: The platter of Bathsheba walked before David. (2 Samuel 19:21) "And behold, I am the first this day of all the house of Joseph." Rabbi Samuel bar Nachmani went up from Babylon to ask three things. He found Rabbi Yochanan, the Resh Galusa, and said to him, "What is meant by the verse (Judges 5:7), 'The rulers ceased in Israel'?" Rabbi Yochanan said to him, "The small towns that were destroyed in the days of Sisera, when Deborah arose, became leading communities, as it is stated (Deuteronomy 3:5), 'Besides the unwalled towns, a great many.'"

And he further asked him, "What is meant by the verse (Daniel 9:9), 'To the Lord our God are the mercies and the forgivenesses, for we have rebelled against Him'? Should it not have said, 'For we have kept His Torah'?" Rabbi Yochanan said to him, "It is well written, as it is the way of the world: A laborer who works for a householder faithfully and is given his wages – what good has he done? And when does he acquire merit?

When he does not work for him faithfully, and yet his wages are not withheld from him at all. Therefore, it is written, 'To the Lord our God are the mercies and the forgivenesses, for we have rebelled against Him.'" Rabbi Samuel bar Nachmani said, "Have you ever seen people rebel against a king, and yet he provides them with sustenance? It is written (Psalms 106:19), 'They made a calf in Horeb,' and yet the manna came down for them."

Rabbi Simeon ben Yochai said, "They made thirteen calves, one for each tribe, and one general one for them all, as it is stated (Nehemiah 9:18-26), 'And they committed great acts of provocation.'" And when Rabbi Judah the Levite, the son of Rabbi Shalom, came, he said to him, "Up to this point, Rabbi Berekhiah expounded." His father said to him, "The manna came down for them as far as the Jordan, and they would sacrifice before the calf, and it did not cease, as it states (Ezekiel 16:19), 'And My bread which I gave you, fine flour, and oil, and honey, wherewith I fed you, you have even set it before them for a sweet savor, and thus it was.'"

What is meant by "and thus it was"? That they would sacrifice it before an idol, and the manna would come down for them. Behold, it is well written (Daniel 9:9), "To the Lord our God are the mercies and the forgivenesses." Again he asked him, "What is meant by the verse (2 Samuel 19:21), 'And, behold, I am the first this day of all the house of Joseph to go down to meet my lord the king'?"

Rabbi Jonathan said, "What would you say about it in Babylon?" He said to him, "This is what we say: When Shimei came before David, he said to him, 'Just as Joseph's brothers did evil to him but he repaid them with goodness, so too I have done evil to you, but you should repay me with goodness, like Joseph who repaid his brothers with goodness though they had done evil to him.'" Rabbi Jonathan said to him, "You say well, but listen to a wondrous thing.

What does he [Shimei] say? 'Behold, I am the first this day of all the house of Joseph.' He [Rabbi Jonathan] said to him, "All Israel is called by the name of Joseph, as it is stated (Amos 5:15), 'Perhaps the Lord God of hosts will be gracious unto the remnant of Joseph.'" And Shimei said to David, "All Israel has done evil to you, and I more than all of them.

And all Israel is sitting and waiting to see what you will do - if you accept me, all Israel will come and make peace with you. Hence, 'Behold, I am the first this day [of all the house of Joseph].'" When David saw this, he began to sing, "A Psalm of David: O Lord, how many are my foes!" It is written (2 Samuel 12:6), "And he shall restore the lamb fourfold."

Rabbi Judah son of Hanina said: The Holy One, Blessed be He, said to him, "You committed one adultery? Sixteen adulteries will be committed against you. You murdered one? Sixteen murders will be committed against you."

"Fourfold" means four times four. Rabbi Joshua said: David said, "O Lord, how many are my foes!" "If someone else had taken my kingdom, it would have been a great distress for me. If my son had taken someone else's kingdom, it would have been a great distress for me.

Now my son has taken my kingdom - 'O Lord, how many are my foes!'" "If others had killed my son, it would have been a great distress for me. And if my son had killed someone else's son, it would have been a great distress for me. Now my son has killed me - 'O Lord, how many are my foes!'"

"If someone else had violated my wives, it would have been a great distress for me. If my son had violated someone else's wife, it would have been a great distress for me. Now my son has violated my wives - 'O Lord, how many are my foes!'"

"Many are rising against me" - Many in stature. Many in Torah. (2 Samuel 10:18) "Shobach" - Why was he called Shobach? Because his stature was like this shobach (rod). And his name was "Shophach" (1 Chronicles 19:18) because he would shed blood.

And so too Goliath, of whom it is written (1 Samuel 17:4) "Whose height was six cubits and a span." And so too, "Many in Torah" refers to Doeg and Ahithophel. Doeg was the head of the court, as it is stated (1 Samuel 21:8) "The chiefest of the herdsmen that belonged to Saul." And Ahithophel was a counselor, as it is stated (2 Samuel 16:23) "And the counsel of Ahithophel...was as if a man inquired of the word of God."

"A man of my rank" - but it is not written "a man," for he was not a man but an angel. And so David says (Psalms 55:13) "For it is not an enemy who reproached me, then I could bear it." (Ibid. 14) "But you, a man like myself, my companion." (Ibid. 15) "We who enjoyed a friendly intimacy." This then is "Many are rising against me."

Many say to my soul: Rabbi Shmuel interpreted the verse about Doeg and Ahithophel who were many in Torah. They said that if a person can steal a sheep, kill the shepherd, and kill Israel with a sword, he has salvation. There is no salvation for him. But you, O Lord, are a shield for me, and for all those whom you have protected through the merit of my forefathers.

My glory is through my senses, which have been established by Him. And I lift up my head through Nathan the prophet, who said to me in your name (2 Samuel 12:13), "The Lord has also put away your sin." The rabbis interpreted the verse about the nations of the world. Many of these are the nations of the world, as it says (Isaiah 17:12), "Woe to the multitude of many people."

They say to my soul: Perhaps a nation that heard from the mouth of God that He said (Exodus 20:3), "You shall have no other gods before me." And at the end of forty days they said to the calf (Exodus 32:4), "This is your God, O Israel." They have salvation. There is no salvation for him.

But you, O Lord, who agreed with them in the Torah (Exodus 22:19), "He who sacrifices to any god other than the Lord must be destroyed." You are a shield for me, because if not for their protection, my father would have destroyed us. My glory is that Your divine presence dwells among us, as it says (Exodus 25:8), "And let them make me a sanctuary, that I may dwell among them." And I lift up my head, for we are obligated to you and you have given us a suspended head, as it says (Exodus 30:12), "When you take a census of the people."

"I call to the Lord with my voice. Rabbi Berachiah said, at the time when Your Temple was standing, You would answer our prayers, and even now, although it is a mountain, as it is said, 'He answered me from His holy mountain, Selah.'"

I lay down and slept. David said, "I lay down from prophecy and slept from the spirit of holiness. I awoke by my own senses. For the Lord sustained me through Nathan the prophet, who said to me (2 Samuel 12:13) 'The Lord has also put away your sin; you shall not die.'"

"I will not fear the multitude of people, when they come against me in battle." This is what Moses said, "These nations are more numerous than me" (Deuteronomy 7:17). But what is written? "You shall not be afraid of them" (Deuteronomy 7:18).

"Arise, O Lord; save me, O my God!" Rabbi Pinchas said in the name of Rabbi Hoshea that David raised this verse to God five times in the first book of Psalms. Four times it corresponds to the four empires, and one corresponds to Gog and Magog. "For You have struck all my enemies on the cheekbone." Rabbi Levi said that this refers to a plague of the mouth, as it says: "And he commanded his house, and they strangled him." Rabbi Ahava said that it refers to those who acted like mighty men, like Samson, as it says: "And he found a fresh jawbone of a donkey." Two wicked people were shattered. If you act in this way for the Lord, your blessing will be upon your people. Selah.

To the conductor, with stringed instruments. A psalm of David. When I call, answer me, O my righteous God. R. Yitzchak says: everything that David said, he said about himself and about all Israel. "My God, my righteousness, on You I rely; vindicate me!" Why is it that I, from the tribe of Judah, call to You, when You hear the prayer of the tribe of Judah, as it says (Deuteronomy 33:7), "Hear, O Lord, the voice of Judah." The rabbis say: The congregation of Israel said in "When I call," "Vindicate me; if I am without merit, do it for the sake of charity with me." Rabbi Yehoshua ben Levi said: Since David said, "When I call, answer me," I only have a response when the Temple is built. Whence do we learn this? From the phrase, "When I call," which implies, "Whenever I call."