Midrash Tehillim Reader

A story about Rabbi Akiva's son who married a woman. What did he do when she entered his house? He stood all night and read from the Torah. He said to her, "Grandmother, bring me my sandals and I will study."

She brought him his sandals every night and he studied. She would open a book and read from the beginning to the end, and he would study until the morning light. When he got up to leave, Rabbi Akiva went up to him and asked him, "Did you find something or not?" He replied, "I found something."

He said to him, "If one finds a wife, he finds goodness." Another interpretation is that if one finds a wife, he finds goodness, like Michal, the daughter of Saul, who loved David more than her own father. When did this happen? When Saul sent David to guard the house.

This is what is written, "To the chief musician, 'Do not destroy.'" And how did David escape? Rabbi Ibu and the rabbis say that David had two doors in his house. One was locked, and they guarded it from that door, and he left from the other door and fled.

The rabbis say that he had only one door, and they stood at the door and guarded it so he would not escape. What did Michal do? She took a statue and put it in the bed and covered it with a blanket, and David fled. When Saul's messengers came, what did she do?

She took the statue and put it on the bed and put the goat's hair under its head. As it is written, "And Michal took the statue." They immediately asked for David. She said to them that he was sick and lying in bed.

They went and told Saul, and he said to them, "Bring him to me in the bed." They went and brought the bed to him and found the statue. He became angry with her and said, "You deceived me and helped my enemies escape." She replied, "You gave me to your robbers and threatened to kill me if I did not help David escape."

Because of the fear, she trembled and fainted, as it is written, "And the queen was greatly troubled. Teaching is pleasant. I will teach you that anxiety brings blood. This is written (1 Samuel 19:17): 'He said to me, "Send me away, why should I strike you down?"'

And why is it called a calf, as it is said (2 Samuel 3:5): 'And the sixth [son's] name was Yitream, born to David from his wife, Ahinoam the Yizre'elite.' This is Michal. Just as this calf does not accept a yoke on its neck, so Michal did not accept a yoke from her father, but she reprimanded him."

"And You, Lord God of Israel, awaken to punish all the nations; do not spare all the treacherous transgressors. Because in this world, the Holy One, blessed be He, appears as if He is asleep, why does justice not prevail and redeem Israel? As it is said (Psalm 44:24), "Rouse Yourself! Why do You sleep, O Lord?" But in the future, when the end comes, as if the Holy One, blessed be He, will awaken on them. As it is said, "Awaken to punish all the nations." At that time, do not spare all the treacherous transgressors."

"To the conductor upon the lilies, a testimony of David, to teach. This is what is said (Isaiah 50:8): 'Who will contend with me? Let us stand up together. Who is my adversary?

Let him come near to me.' The Holy One, blessed be He, gave the Torah to Israel to respond with it to all the nations. When Joab went to fight against Aram, they said to him, 'You are not the son of Jacob,' as the verse states (Genesis 31:42), 'And now, if you would take my daughters, beware of harming them; for if you do, no man is present with us; look to God as witness between you and me.' Then Jacob took a stone and raised it as a pillar.

When Joab heard this, he did not know what to do or how to answer. He went to David and said to him, 'This and that was said to me by the sons of Aram.' Immediately, the Sanhedrin, called 'Lilies', was convened. And so Solomon says (Song of Songs 7:3): 'Your belly is a heap of wheat, encircled with lilies.'

Our forefathers made two covenants, one made by Abraham, as the verse states (Genesis 21:23), 'Now swear to me here by God that you will not deal falsely with me or with my offspring or with my posterity, but according to the kindness that I have done to you, you will do to me and to the land where you have sojourned.' And so they made a covenant. When the Philistines came to enter the land, they said to them, 'You are not the seed of Abraham, and you do not observe the commandments of the covenant that Abraham made with Abimelech.'

They said to them, 'We do observe them,' and the Philistines went away. And so it says (Deuteronomy 2:23): 'The Avvim who lived in villages as far as Gaza, the Caphtorim who came from Caphtor, destroyed them and settled in their place.' They were protected by that covenant, and immediately they entered and possessed the land. And so when Aram said to Joab, 'You are not the son of Jacob,' Jacob made a covenant with Aram until this exile.

He said to them, 'But they did not come first,' as the verse states (Numbers 22:5), 'Behold, a people came out of Egypt; behold, they cover the surface of the land, and they are dwelling opposite me.' Not only that, but also in the days of Cushan Rishathaim, as it says (Judges 3:8): 'Therefore, the anger of the Lord was kindled against Israel, and He sold them into the hands of Cushan Rishathaim, king of Mesopotamia.'

They committed two transgressions, one in the days of Balaam, and one in the days of Cushan. Once they learned this from the Sanhedrin, Joab returned and said [to the Arameans], 'If I destroy them now, what will I do when I ascend from the war?'"

God, you have abandoned us, you have broken us, please return to us with mercy. The Lord said, "I have abandoned you, and you have abandoned me," as it is said in Hosea 8:3, "Israel has been rejected." The Lord said to them, "Even so, return to me." And so it is said in Isaiah 12:1, "I will praise you, Lord, although you were angry with me. Your anger has turned away, and you have comforted me." Therefore, it is said, "Return to us." When the Lord said these words to Moab, it trembled and fell beneath him, and he was about to destroy it. At that moment, he said, "Heal her wounds, for she has rebelled against you."

You have shown your people a hard time. What is the wine that trembles? It is the wine that removes the burden of the Torah's yoke. Save me with your right hand and answer me, the same right hand that went after you. As it is said in Lamentations 2:3, "He has withdrawn his right hand." The Lord said, "You ask for one thing, and I will add another." And so it is said in Isaiah 11:11, "On that day the Lord will extend his hand a second time to reclaim the surviving remnant of his people."

To the conductor, on the melody of David. I will listen to my prayer. As it says in Proverbs 15:29, "The Lord is far from the wicked, but he hears the prayer of the righteous." Whenever Israel called out to the Lord, He answered them. They called out to Him in Egypt, and He answered them, as it says in Exodus 3:7, "I have surely seen the affliction of my people who are in Egypt and have heard their cry because of their taskmasters. I know their sufferings." He answered them at the sea, as it says in Exodus 14:15, "Why do you cry to me? Tell the people of Israel to go forward." He answered them in the wilderness, as it says in Numbers 21:3, "And the Lord heeded their plea." They entered the land and called out to Him, and He answered them, as it says in 1 Samuel 7:9, "And Samuel cried out to the Lord for Israel, and the Lord answered him." Even in the days of Solomon, He answered them, as it says in 1 Kings 8:54, "And when Solomon finished praying, all the fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the temple." And even now, in exile, He answers us, as it says in Lamentations 3:55-56, "I called on your name, O Lord, from the depths of the pit; you heard my plea, ‘Do not close your ear to my cry for help!’" And we, at the edge of the earth, call out to You. And the Lord said to us, "From the edge of the earth you have called me, but when you were in the land, you did not call on me. Therefore, it shall be said, ‘From the edge of the earth I called to you.’" Jeremiah also said, in Jeremiah 29:12, "Then you will call upon me and come and pray to me, and I will hear you." And in Jeremiah 29:13, "You will seek me and find me, when you seek me with all your heart." And Moses said, in Deuteronomy 4:30, "When you are in tribulation, and all these things come upon you in the latter days, you will return to the Lord your God and obey his voice." Therefore, from the edge of the earth I call to You.

“…when my heart becomes faint…” (Psalms 61:3) Unto what point must one stand in prayer? R’ Yehudah says: until his heart becomes faint, as it says “A prayer for a poor man when he faints and pours out his speech before the Lord.” (Psalms 102:1) This is ‘when my heart becomes faint’.

“…on the rock that is higher than I…” (Psalms 61:3) Which is this? This is Jerusalem, as it says “And it became wider and it wound higher…” (Ezekiel 41:7) Therefore ‘on the rock that is higher than I.’ Knesset Yisrael said before the Holy One: Master of the World! I do not want to dwell with the enemy, but rather “I shall dwell in Your tent to eternity…” (Psalms 61:5) And so it says “O Lord, I love the dwelling of Your house and the place of the residence of Your glory.” (Psalms 26:8) So too it says “For a day in Your courts is better than a thousand; I chose to sit on the threshold of the house of My God rather than dwell in tents of wickedness.” (Psalms 84:11)

For the conductor, on the hands of the dove. Yet my soul is silent only to God. This is what the scripture says (Isaiah 26:4), "Trust in the LORD forever, for the LORD, the LORD himself, is the Rock eternal." The Holy One, blessed be He, says, "Do you know in whom you trust?

You trust in the One who created two worlds with two letters, as it says (Psalms 89:27), 'The God who is the Rock of Israel said, "I will be their Father."' And it says (Isaiah 43:10), 'Before me no god was formed, nor will there be one after me.'" This world was created with the letter "Heh." As it says (Genesis 2:4), "These are the generations of the heavens and the earth when they were created, on the day that the LORD God made earth and heaven."

It says "Heh" - "they were created." And the World to Come was created with the letter "Yud." Therefore, it says, "The LORD is the Rock eternal," meaning, the world was created with His name. And why was this world created with the letter "Heh"?

Just as when a person speaks the letter "Heh," there is no sensation of the lips or effort of the tongue, so too did the Holy One, blessed be He, create His world effortlessly and without toil, as it says (Psalms 33:6), "By the word of the LORD the heavens were made, their starry host by the breath of his mouth." And it says (Isaiah 57:15), "For this is what the high and exalted One says-- he who lives forever, whose name is holy: 'I live in a high and holy place, but also with the one who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite.'"

And afterwards, it says (Isaiah 26:5), "He will humble the haughty and bring down the exalted city; he will level it to the ground and destroy it completely." And afterwards (Micah 4:13), "Rise and thresh, Daughter Zion, for I will give you horns of iron; I will give you hooves of bronze, and you will break to pieces many nations." Thus said the Holy One, blessed be He, to Israel, "I am your Redeemer, but you must work.

And what do I make you work on? On the laws and the courts that I have given you." Therefore, it says, "On the hands of the dove."

However, to God my soul is likened, for from Him comes my salvation. As it says (2 Chronicles 20:12), "For we have no power against this great multitude that is coming against us; nor do we know what to do, but our eyes are upon You." He is my rock and my salvation. What is my rock?

When adversity comes upon me in this world, in return for the adversity that comes upon me, He will save me. My refuge will not falter greatly. Gehenna is called a great place where the wicked fall and cannot stand. As it says (Joel 4:13-14), "Put in the sickle, for the harvest is ripe.

Come, go down; for the winepress is full, the vats overflow--for their wickedness is great." Multitudes, multitudes in the valley of decision! For every one of them the day of judgment is like the decision of the winepress. At that time, my refuge will not falter greatly.

As it says (Joel 4:16), "The Lord also will roar from Zion, and utter His voice from Jerusalem; the heavens and earth will shake; but the Lord will be a shelter for His people, and the strength of the children of Israel." Similarly, the sons of Korah say (Psalm 46:7), "The nations raged, the kingdoms were moved; He uttered His voice, the earth melted. The Lord of hosts is with us; the God of Jacob is our refuge. Selah."

Trust Him at all times. Rabbi Chiya bar Abba of Yaffo said, "This soul, every hour that it goes up and down and seeks to leave the person, how does it stay within him? Rather, the Holy One, blessed be He, fills the entire earth with His glory, places it in the body, and it comes to leave, sees its Creator, and returns backwards." And what is the meaning of "You alone are the Lord; You made the heavens, the heaven of heavens, and all their host, the earth and all that is on it, the seas and all that is in them.

You give life to all of them" (Nehemiah 9:6)? The Great Assembly explained this verse. And from where do we know that the glory of the Holy One, blessed be He, fills the world? As it is said, "Do I not fill the heavens and the earth? says the Lord" (Jeremiah 23:24).

Rabbi Chiya said in the name of Rabbi Meir's students, "This is how they used to sing (Psalms 150:6), 'Let every soul praise God.' What does 'let every soul praise God' mean? Every hour that it goes up and down in the body, we must say Hallelujah. Praise God for the wonders that He does with us every hour without us realizing it. Trust Him at all times. Pour out your heart before Him. God is our refuge. Selah."

"To you, O Lord, belongs kindness, for you reward every person according to their deeds. 'Like his deeds' - Rabbi Judah says: Sinning does not yield fruit, as it is said: 'for you reward every person according to their deeds.' However, charity does bear fruit, as it is said: 'Say of the righteous that it shall be well with them, for they shall eat the fruit of their deeds' (Isaiah 3:10).

There is a person who has ten commandments and ten transgressions, and he says that there is no reward for the commandments and no punishment for the transgressions, but they cancel each other out. But the Holy One, blessed be He, does not act in this way; rather, He first collects his transgressions and then gives him the reward for his commandments. Our sages said: The Lord pays a person according to his evil deeds and does not scrutinize him according to his sins, leaving him in debt to Him. As it is said: 'For you have hidden your face from us because of our sins' (Ezra 9:13).

'Like his deeds' means just like his deeds. And what is 'below'? He collects from what is his own. What does the Holy One, blessed be He, do when a person is involved in a sin and deserving of death?

He waits until he marries and has children, and then He takes one of his sons in place of that sin that he committed. In this way, the Holy One, blessed be He, collects from his own. There is an even greater kindness than this: 'To you, O Lord, belongs kindness.' Rabbi Nehemiah says: What is 'like his deeds'?

There is a person who thinks to commit a sin, but does not do it, and the Holy One, blessed be He, does not record it until he actually commits it. However, if he thinks to do a good deed and is forced not to do it, the Holy One, blessed be He, records it as if he had done it. And you have learned from David, who was pained that he could not build the Temple, as it is said: 'Remember, O Lord, for David's sake, all the hardships he endured; how he swore an oath to the Lord' (Psalm 132:1-2).

'If only I could come to dwell in the tent of the Lord!' (1 Chronicles 22:14) And yet, with all his troubles, he prepared for the house of his God." And so it says (2 Samuel 7:1) "And it came to pass, when the king sat in his house, and the Lord had given him rest round about," he began to ponder in his heart and said (2 Samuel 7:2), "See now, I dwell in a house of cedar, but the ark of God dwelleth within curtains."

Nathan the prophet said to him, "Did it not come up into the heart of the Lord to seek a man after His own heart?" (1 Samuel 13:14). It did not come up in your heart. Immediately, God revealed to him through Nathan, as it is written (2 Samuel 7:4-5), "And it came to pass that night, that the word of the Lord came unto Nathan, saying, Go and tell my servant David, Thus saith the Lord, Shalt thou build me an house for me to dwell in?"

And it is written in another place (1 Chronicles 17:4), "Thou shalt not build me an house to dwell in." How can these two verses be reconciled? "Thou shalt not build me an house" means that it is not you who will build a house for Me, but your son Solomon will build it. "Shalt thou build me an house for me to dwell in?" means that the house will be called by your name, as it is written (Psalm 30:1), "A Psalm and Song at the dedication of the house of David."

"And because you have shed much blood, I cannot allow you to build it, but only in the name of the Lord, since you have suffered. When David heard this, he became afraid and said, 'I have been disqualified from building the Temple.' Rabbi Yehuda bar Elai said to him, 'The Holy One, blessed be He, said to him, "Do not be afraid. Your bloodshed is like that of a deer or a gazelle before Me, as it is written of them (Deuteronomy 12:24), 'You shall pour it on the ground like water.' " David said to Him, "If so, why can't I build it?"

He replied to him, "It is known and revealed before Me that the Israelites are destined to sin, and I vent My anger on it, and Israel will be saved. And if you build it, it will be established forever and will never be destroyed." David said to Him, "But isn't it beautiful?" He replied, "It is better that I vent My anger and destroy it, and they will be saved."

This is what is written (Lamentations 2:4), "He has aimed His bow like an enemy." David said to Him, "And even though You are not building it, since You have considered it to be built in Your name, I will call it by Your name," as it is written (Psalm 30:1), "A psalm; a song for the dedication of the house. Of David." It does not say, "Of Solomon," but "Of David," to teach you that whoever intends to perform a commandment but is prevented from doing so, the Holy One, blessed be He, credits him as if he had performed it."

"A Psalm of David, when he was in the wilderness of Judah." This is the one that the scripture says (Isaiah 26:16), "Lord, in trouble have they visited thee, they poured out a prayer when thy chastening was upon them." When do the Israelites seek the Lord? When they are in distress, as it says (Psalms 18:7), "In my distress, I called upon the Lord."

When they are in trouble, they seek the Lord, as it says (Psalms 3:1), "A Psalm of David, when he fled from Absalom his son." And it says (Psalms 142:1), "A prayer of David, when he was in the cave." And it says (Psalms 54:1), "A Psalm of David, when the Ziphims came and said to Saul, Doth not David hide himself with us?" And it says (Psalms 57:1), "A Michtam of David, when he fled from Saul in the cave."

And likewise, here when he was in the wilderness of Judah. And it also says (Psalms 18:7), "In my distress, I called upon the Lord, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears." And it says (Psalms 118:5), "I called upon the Lord in distress: the Lord answered me, and set me in a large place." Therefore, it is said in the wilderness of Judah....

"My God, I seek You early. This is what the scripture says (Proverbs 8:17), 'I love those who love me, and those who seek me early shall find me.' The Torah says, 'I love those who love me,' meaning that whoever loves God, God loves him back. David, because he loved God, God loved him back and because he sought God early, God found him. 'O God, You are my God; early will I seek You' (Psalm 63:1)."

My soul thirsts for you; my flesh longs for you in a dry and weary land where there is no water. This is Edom. A serpent has a friend, and a fiery serpent has a companion, but a thirsty person has no friend. Similarly, this wicked one has no friend. Therefore, she is in a dry and desolate land, and our souls are weary for the words of Torah, and we cannot be left alone. As it is said, "The poor and needy seek water, and there is none; their tongues fail for thirst. I, the Lord, will hear them; I, the God of Israel, will not forsake them." (Isaiah 41:17)

"A Psalm of David, the conqueror. Hear, O God, my voice in my complaint. As it is written in Amos 3:7, 'Surely the Lord God does nothing, without revealing his secret to his servants the prophets.' The Lord informed David what should be done to Daniel and what those who could have gone up to fight with the Lord in heaven would have done.

The sons of Korah also say (Psalm 74:7), 'They have burned your sanctuary with fire, and razed it to the ground.' And if they could have drilled through the firmament, they would have done so, as it is written (Psalm 18:8), 'Smoke went up from his nostrils, and devouring fire from his mouth; glowing coals flamed forth from him.' And because they could not go up, they do it below, as it is written (Psalm 2:2), 'The kings of the earth set themselves, and the rulers take counsel together.'

And because they could not go up, they sought counsel from Daniel, as it is written (Daniel 6:8-9), 'All the presidents of the kingdom, the governors, and the princes, the counselors, and the captains, have consulted together to establish a royal statute and to make a firm decree.' They said to him, 'Are you not the king? For all the kings make decrees and issue laws,' as it is written (Esther 1:19), 'According to the law of the Medes and Persians, which cannot be revoked.'

When he heard this, he made an agreement with them, as it is written (Daniel 6:10-11), 'Now when Daniel knew that the writing was signed, he went into his house and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. Then these men assembled and found Daniel praying and making supplication before his God.'

When they caught him, he said to them, 'My Lord, the King of the Universe, sees all. Hide me from the plot of evildoers, from the tumult of those who do wrong.' When they found him, they approached him and said (Daniel 6:13-14), 'Then they answered and said before the king, That Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day.

Then the king, when he heard these words, was sore displeased with himself, and set his heart on Daniel to deliver him: and he laboured till the going down of the sun to deliver him.'" As it says (Proverbs 30:30): "A lion, mightiest among beasts, recoils before none." The Holy One, blessed be He, said, "Let a lion come and rescue a lion from the mouth of a lion." (ibid. 30:29) "There is a king who is formidable in his retinue." (ibid. 30:28) "There are three impressive beings that stride forth, four that are stately in gait: a lion, mightiest among beasts, recoils before none."

This is exemplified by the story of Daniel, in which seventy powerful men were unable to consume him. They told him that they had not eaten him because they were seventy, but if they were to increase their number, they would be able to overpower him. Daniel challenged them to spend the night with him, and if they could overpower him in the morning, they could eat him. In the end, they were devoured themselves.

As it says (Psalms 7:13), "God shoots His arrows suddenly," and as a result, the lions were defeated. Therefore it is said (Proverbs 30:30), "Lions, mightiest among beasts, that retreat before none." How many were there? As it says (Daniel 6:2), "Darius the Mede received the kingdom at the age of sixty-two.

There were also one hundred and twenty satraps, of whom Daniel was one." Thus, there were one hundred and twenty-two, as it says, "They were males and females." This teaches that for each person there were four lions, and each lion had four limbs. They tried to throw them into a pit, but the lions did not descend.

As it says (ibid. 6:24), "The lions had the mastery over them and broke all their bones in pieces." Therefore, it is said (Psalms 58:11), "The righteous man will rejoice when he sees revenge; he will bathe his feet in the blood of the wicked." And it says (Psalms 64:11), "The righteous man will rejoice in the Lord and take refuge in Him, and all the upright in heart will exult."

“For the conductor, a psalm of David, a song. Silence is praise to You, O God in Zion…” (Psalms 65:1-2) This is what Scripture says “I was silent from time immemorial; I am still, I restrain Myself. Like a travailing woman will I cry…” (Isaiah 42:14) And it says “Concerning these will You restrain Yourself, oh Lord…”(Isaiah 64:11) He said to them “I have no wrath…” the aspect of judgment dictates that I stay silent, “…would that I were thorns and brier in war!” (Isaiah 27:4) Thus said the Holy One: I am able to act, but the aspect of judgment constrains Me to silence.

This is why it says ‘silence is praise to You’. You are able to hold silent and everyone praises You for being silent for that which was done to You in Zion and for the voice that was raised against Your Sanctuary, as it says “…they raised a clamor in the House of the Lord, as on a day of a festival.” (Lamentations 2:7) What voice did they raise? They said “Our hand was triumphant!” (Deuteronomy 32:27) and “Then He will say, "Where is their deity, the rock in which they trusted.” (Deuteronomy 32:37) This is ‘silence is praise to You’. You are silent and I am silent, as it says “Sit silent for the Lord and hope for Him…” (Psalms 37:7)

Hear our prayer, all flesh will come before You. The prayer of all flesh You hear, but ours You do not hear. (We shall pay our vows, as it is said) Hear our prayer, all flesh will come, even the king of flesh and blood cannot hear from two or three people at once, let alone from everyone, but the Holy One, blessed be He, hears everyone who prays and whispers before Him, as it is said, "Hear our prayer, all flesh will come."

Flesh and blood's ears are filled with what they hear, but the Holy One, blessed be He, is not so, as it is written, "Do not let your ear hear." Be the One who hears our prayer. Flesh and blood enter the synagogue and see them praying, praying with them, and the Holy One, blessed be He, hears. ("You hear the prayer of everyone, but ours You do not hear.") (Lamentations 3:8) "Even when I cry out and call for help." (Exodus 40:38) "The cloud of the Lord was upon the tabernacle."

He asked them, "What do you seek? Shall I dance on the roofs or on the transgressions?" They said to Him, "We do not ask for roofs, transgressions, or mysteries, but only for the words of our sins. Our transgressions have increased, You will atone for them."

Blessed is the one you choose and bring near, blessed is he who is allowed to dwell in your courts. We will be satisfied with the goodness of your house, the holy temple. How precious is your lovingkindness, O God! Therefore the children of men put their trust under the shadow of Your wings. They shall be abundantly satisfied with the abundance of Your house, and You shall make them drink from the river of Your pleasures. The sons of Korah also say, "For a day in your courts is better than a thousand elsewhere." And it is said, "Blessed are those who dwell in your house."

Nora'ot b'tzedek ta'anenu Elohei yeshu'otenu. Rabbi Chanina bar Papa asked Rabbi Shmuel bar Nachmani, "What does it mean, 'Her Sukkah is in a cloud for us?'" He replied, "The gates of prayer are sometimes open and sometimes closed, but the gates of repentance are never closed, as it is written, 'The hope of all the ends of the earth and of the distant seas.' Just as the sea is never closed to anyone who wishes to bathe in it, so too the gates of repentance are always open to anyone who wishes to return.

And the Lord accepts him. But prayer has its times. Rabbi Yosei bar Chalafta says, 'And as for me, let my prayer come to You, Lord, at a favorable time. In the abundance of Your mercy, answer me with the truth of Your salvation.'

There are times for prayer. Rabbi Berekiah, Rabbi Chilbo, and Rav Anan bar Yosef say in the name of Rav Idi that even the gates of prayer are never closed. Ben Azzai and Rabbi Akiva disagree. One of them says that whoever practices kindness should be confident that his prayer is heard, as it is written, 'Sow righteousness for yourselves, reap the fruits of mercy.'

What is written after it? 'Break up your fallow ground, for it is time to seek the Lord.' He prays to the Lord, and he is answered, so he should be confident that his prayer is heard. The other says, 'I do not reject the words of Rabbi, but I add to them.

'But as for me, through the abundance of Your steadfast love, I will enter Your house; I will bow down toward Your holy temple in awe of You.' Answer me, God, in Your faithfulness, in Your salvation that never fails."

"To the conductor, a song of praise. Shout to God, all the earth, sing the glory of His name. This is what is written in Zephaniah 3:9: 'For then I will convert the nations to a clear language, that they may all call upon the name of the Lord, to serve Him with one accord.' And what is His service?

Prayer, as Moses says in Deuteronomy 11:13: 'And it shall come to pass if you will diligently listen to My commandments.' And what is meant by serving Him in this world? It is prayer, as it says in Psalms 100:2: 'Serve the Lord with gladness.' And it says in Psalms 95:1: 'Come, let us sing joyfully to the Lord; let us acclaim the rock of our salvation.'

And likewise, Darius says to Daniel in Daniel 6:21: 'Your God whom you serve continually.' And what is meant by 'serve continually'? It is prayer, as it says in Daniel 6:11: 'He prayed three times a day.' Let us say to God: 'How awesome are Your deeds.'

And as Isaiah says, just as they said to Him at the sea in Exodus 15:11: 'Who is like You, O Lord, among the heavenly powers?' So too, in Isaiah 25:1, it says, 'O Lord, You are my God, I will exalt You; I will praise Your name.' And now I say to you, 'How awesome are Your deeds,' as Isaiah says in Isaiah 66:23: 'And it shall be, that from new moon to new moon, and from Sabbath to Sabbath, all flesh shall come to worship before Me.'

And it says in Psalms 86:9: 'All the nations that You have made shall come and bow down before You, O Lord, and shall glorify Your name.' And not just the nations, but all the earth will bow down to You, because there is no sovereignty over flesh and blood. And the sons of Korah say in Psalms 47:2: 'Clap your hands, all you nations; shout to God with cries of joy. For the Lord Most High is awesome, a great King over all the earth.'

At that time, as it says in Zechariah 14:9, 'And the Lord shall be King over all the earth; in that day shall the Lord be one and His name one.'"

To conquer with melodies. May God have mercy on us and bless us. As it is written (Lamentations 3:22): "The Lord's mercies are not consumed." We know that the mercy of the Holy One, blessed be He, endures forever, and His mercies are not exhausted.

His mercy towards us is such that even when the nations of the world say (Psalms 47:5): "Let us destroy them from being a nation," His mercies do not cease upon us. Therefore, it is said: "The Lord's mercies are not consumed," and even greater than this is that You renew us and establish us anew every morning, as it is written (Lamentations 3:23): "They are new every morning." From this we know that Your faithfulness is great to all the inhabitants of the world.

And the matter of faith that You spoke with our forefathers, when we came to Babylon, the renewal that You made for us, made it little and it passed. And when Moses saw the kingdom of Greece that oppressed us, he began to pray that it should fall into the hand of the staff of Levi, and he began to say (Deuteronomy 33:11): "Bless, Lord, his strength." Therefore, we say "Bless" with a blessing that blesses Your children, and what blessing do we bless them with?

"The Lord bless you and keep you" (Numbers 6:24). And also here, "May God have mercy on us and bless us." And if You do so (Psalms 67:16), You will make known Your strength among the nations, as it is said: "That Your way may be known upon earth, Your salvation among all nations." And the Holy One, blessed be He, does not save Israel through their own actions, but to make known His might and to declare His Name.

And Asaph said thus (Psalms 76:2): "In Judah is God known; His name is great in Israel." And it is said (Psalms 77:15): "Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph." And He saved them for the sake of His Name, to make known His might, so that the nations may not say, "We have prevailed over them." Rather, they will acknowledge Him, as it is said: "Let the people praise Thee, O God; let all the people praise Thee" (Psalms 67:4).

And thus it is said (Isaiah 35:1): "For as the earth bringeth forth her shoots." And it is said (Isaiah 43:21): "This people have I formed for Myself; they shall declare My praise."

"To the conductor, a song of David. May God arise, His enemies scatter; may those who hate Him flee from before Him. As it is written (Proverbs 28:28), 'When the wicked rise, people hide themselves; but when they perish, the righteous increase.' For as long as the wicked rule, the righteous have no raised voice, and when the wicked are destroyed, the righteous multiply.

Therefore it is said, 'When the wicked rise, people hide themselves; but when they perish, the righteous increase.' Similarly, Deborah says (Judges 5:31), 'So may all Your enemies perish, O Lord; but may those who love Him be like the sun when it rises in its might.' And David says (Psalm 31:24), 'Be strong, and let your heart take courage, all you who wait for the Lord.' As David said (Numbers 10:35), 'Arise, O Lord, and let Your enemies be scattered; and let those who hate You flee before You.'

And Zophar the Naamathite says (Job 11:20), 'But the eyes of the wicked will fail, and there will be no escape for them; and their hope will be to breathe their last.' And Jeremiah said (Jeremiah 10:11), 'Thus you shall say to them: "The gods that did not make the heavens and the earth shall perish from the earth and from under the heavens." Therefore, may God arise, His enemies be scattered, and those who hate Him flee before Him and be dispersed."

"As smoke is driven away, so You drive them away; as wax melts before fire, the wicked shall perish before God. David said before the Almighty that the wicked are nothing but smoke. They are like smoke that is driven away, not like smoke that has substance. Another interpretation of 'as smoke is driven away' refers to the wicked.

It is like a parable of a king who had servants in his palace. The king was in the upper palace while his servants in the lower palace kindled the fire and smoked it so that the smoke would rise up to him. Similarly, the wicked are like smoke from below. Isaiah says, "the people who provoke Me are as good as dead; their bodies will rot away, and they will become like ashes."

These are the wicked and they are nothing, as it says, "For the wicked will perish, and the enemies of the Lord will be like the glory of the pastures; they vanish—like smoke they vanish away." Therefore, "as smoke is driven away, so You drive them away." The wicked will be destroyed, and the righteous will rejoice, as it says, "The righteous shall rejoice and be glad before God; they shall also be merry and joyful."

"Solitude for the rider in the desert. And so Moses said (Deuteronomy 33:26), 'There is none like God, O Jeshurun, who rides through the heavens to your help, through the skies in His majesty.' The father of orphans and the judge of widows is God in His holy habitation. And also (Psalm 146:7), 'He upholds the cause of the oppressed and gives food to the hungry. The Lord sets prisoners free.' (Psalm 68:5) 'A father of the fatherless, a defender of widows, is God in His holy dwelling. God sets the lonely in families, he leads out the prisoners with singing; but the rebellious live in a sun-scorched land.'

To the conductor, upon shoshanim. Save me, God, for the waters have come up to my neck. Solomon says in the Song of Songs, "How beautiful and pleasant you are, love." Israel, fair and comely, stood by the sea and saw the glory of the Lord. They became upright when He gave them the Torah, as it is written, "He stores up sound wisdom for the upright" (Proverbs 2:7). And it says, "Do good, O Lord, to those who are good, and to those who are upright in their hearts" (Psalm 125:4). When they saw Him enter the Tent of Meeting, they became righteous, as it says, "Shout with joy, you righteous ones, before the Lord" (Psalm 33:1). And when they saw Him on the sea, they became roses, as it says, "To the conductor, upon shoshanim." When is this? When the waters have come up to the neck.

And I pray to You, Lord, in an acceptable time. Rabbi Yosei bar Ḥalaftha says, "There are times for prayer in the psalm above this one."

Rescue me from the mire, and do not let me sink; deliver me from those who hate me and from the deep waters (Psalm 69:15).

"To the conductor, a psalm of David to remember. God, save me. As it is written (Zechariah 10:9), 'I will sow them among the peoples.' And in reward for remembering me, I will remember them every time you remember me. Woe to you, mortals, as it is said (Jeremiah 31:19), 'Ephraim, my dear son, has he not been a precious child to me?... my heart yearns for him.' (1 Chronicles 16:4), 'He appointed before the ark of the Lord, to invoke and thank.' And what were they remembering? (same verse) 'Remember His marvelous works which He has done, His wonders, and the judgments of His mouth.' David said, 'So I remember Him, to the conductor, a psalm of David, to remember. God, save me.' What is this comparable to? A king had a flock of sheep and got angry with them, so he drove them away and let the pasture open and dismissed the shepherd. After a while, the sheep returned and rebuilt the pasture, but the shepherd was not mentioned. The shepherd said, 'Behold, the sheep are gathered, and the pasture is built, but I am not remembered.' Thus David said, above the psalm (Psalm 69:36), 'For God will save Zion and build the cities of Judah, and they shall dwell there and possess it. The descendants of His servants shall inherit it, and those who love His name shall dwell in it.' Behold, the sheep are gathered, and I am not remembered. Therefore, to the conductor, a psalm of David, to remember. Woe to the wicked who do not die in the world to come but from envy and anger, as it is said (Job 5:2), 'For wrath kills a foolish man, and envy slays a simple one.' Anger and envy are destructive, as it is said (Psalm 35:4), 'Let them be ashamed and disgraced, those who seek after my life. Let them be turned back and confounded, those who desire my hurt.'"

God is attentive to me. And it is written elsewhere (Psalms 40:18), "The Lord takes notice of me." But David said before the Almighty, "Master of the Universe, pay heed to my humility and my poverty, and rescue me, take notice of me. And why do you delay to be my help and my deliverer, O Lord? You must redeem me, whether today or tomorrow, therefore do not delay."

"In You, O Lord, I have taken refuge." Isaiah said (Isaiah 50:10), "Who among you fears the Lord and obeys the voice of His servant? Who among you walks in darkness and has no light? Let him trust in the name of the Lord and rely on his God." Similarly, Nebuchadnezzar said (Daniel 3:28), "Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his angel and delivered his servants who trusted in him." And Darius said (Daniel 6:24), "And Daniel was taken up out of the den, and no harm was found on him, because he had trusted in his God." David also said (Psalm 31:1), "In you, O Lord, do I take refuge; let me never be put to shame; in your righteousness deliver me." The people of Israel were not ashamed to express their trust in God in this world, and they said only that they trust in the world to come. Isaiah also said (Isaiah 45:17), "Israel is saved by the Lord with everlasting salvation; you shall not be put to shame or confounded to all eternity."...

"In your righteousness, save me and deliver me," said the assembly of Israel to our Master, the Creator of the world. When you save me, it is not because of my righteousness or deeds, but solely based on your righteousness, both today and tomorrow. In your righteousness, I am destined to be redeemed, as it is written, "He saw that there was no man and was amazed that there was no one to intercede, and His arm brought Him salvation, and His righteousness supported Him" (Isaiah 59:16).

"In your righteousness, save me and deliver me." Incline your ear to me and save me. If you turn to save me, it is like salvation for the needy, as it is written, "For He has inclined His ear to me, and I shall call on Him as long as I live" (Psalms 116:2). Similarly, Hezekiah said, "Incline, O Lord, Your ear and hear" (2 Kings 19:16), and because He inclined to save him, he said, "Incline, O Lord, Your ear and hear."

To Solomon, give Your judgments, O God, and Your righteousness to the king. This is what the scripture says, "Say ye of the righteous, that it shall be well with him" (Isaiah 3:10). Rabbi Isaac Luria explains that who is called a righteous person? This is the Holy One, blessed be He, as it says, "For the Lord is righteous; He loves righteous deeds" (Psalms 11:7).

Why do we say that if we have merit, He will give us from our own, but if not, He will give us from His own righteousness? Is there a greater righteous person than God? Therefore, we say, "Say ye of the righteous, that it shall be well with him." Another interpretation is that "Say ye of the righteous, that it shall be well with him."

Rabbi Ibo said, at the time when God created the world, He looked at what He had made and saw that it was very good (Genesis 1:31). Rabbi Yosei bar Chanina said that when God wanted to send Moses to Egypt, Moses asked Him, "What is Your name?" God replied, "I am that I am" (Exodus 3:14). You find written three times: "I will be," said the Lord, "mercifully, I created the world, and mercifully I will govern it."

When Moses went and asked them, "What should we say to the righteous one of the world, who is good?" They replied, "The righteous one is good, and thus it says (Psalms 136:1), 'Give thanks to the Lord.' Another explanation: 'The fruit of His deeds' refers only to those righteous ones who leave the fruit of their actions to their children. Even David left the fruit of his actions to his son Solomon, as it says (2 Samuel 8:15), 'David administered justice and righteousness.'

And even regarding Solomon, it says (Psalms 72:1), 'Give Your judgments to the king,' which means 'Give your judgments.' David said before the Lord, 'Master of the universe, give Your judgments to the king.' Just as You judge without witnesses and without warning, so may Solomon judge without witnesses and without warning.' The Lord replied, 'By your life, that is what I do,' as it says (1 Chronicles 29:23), 'And Solomon sat on the throne of the Lord.'

Is it possible for a person to sit on the throne of the Lord? Isn't it written (Daniel 7:9), 'Thrones were set up, and the Ancient of Days sat.' Rather, [it means] that he judged as His agent, without witnesses and without warning. This is the judgment of prostitutes, as it says (1 Kings 3:16): "Then two women who were prostitutes came to the king."

Rav said they were spirits, and Shmuel said they were actual prostitutes. Rabbi Benjamin said in the name of Rabbi Yehuda that they were prostitutes who had come before the king to be judged, as it says (ibid. 22-23): "One woman said, 'Please, my lord, this woman and I live in the same house,' etc. And the other woman said, 'No, the living child is mine, and the dead child is yours.'" Rabbi Simon said that the judge must weigh their arguments, for since the king heard their case and ordered that the child be cut in two, he began to speak wisdom, saying, "The Holy One, blessed be He, foresaw that this judgment was to come before Him, therefore He created for man two eyes, two ears, two nostrils, two legs, and two hands."

He began by saying, "Cut the living child in two," but Rabbi Elazar ben Rabbi Elai said, "If I had been there, I would have put the executioner's cord around his neck. It was not enough that one died, but he would have sentenced the other to death as well." When they saw the king's scepter, they began to say (Ecclesiastes 10:16): "Woe to you, O land, when your king is a child." But when he said, "Give the living child to her and do not kill him," a heavenly voice came forth and said, "She is his mother."

When Israel saw this, they said (1 Kings 10:8), "Happy are your people! How blessed are these servants of yours, who stand before you always, listening to your wisdom!" Rabbi Elazar said, "God appeared in three places: in the court of Shem, as it says (Genesis 38:26), 'She is more righteous than I'; in the court of Samuel, as it says (1 Samuel 12:5), 'And they said, 'I am a witness in this matter.'

In the court of Shlomo, as it is said (1 Kings 3:27), 'Do not kill him, he is his mother.' How did Shlomo know this, since it is possible that the women exchanged the babies, and only a bat kol came forth and said, 'She is his mother.'

This passage discusses the idea that ultimately, the King Messiah will rule over all, as stated in Isaiah 11:1: "And there shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit." Rabbi Eliezer adds his own insight, stating that wherever there is no justice, there will eventually be justice, and wherever there is justice, there may not necessarily be justice.

This is explained by the concept that when the earthly court fails to bring justice, the Heavenly court will ultimately judge the situation, and God will repay accordingly. However, when there is a functioning earthly court, God does not intervene because the people are responsible for administering justice themselves. This is demonstrated by the verse in Jeremiah 50:7: "For the Lord is a God of justice; blessed are all those who wait for him."

Additionally, Leviticus 26:3 states, "If you walk in my statutes and observe my commandments and do them," implying that God expects humans to uphold justice and follow His laws. If they fail to do so, they will ultimately face the consequences, but if they act justly, they will be blessed with abundance and prosperity. Therefore, it is important to administer justice and act fairly towards all people.

Let the mountains bring peace to the people, and the hills bring righteousness. Do the mountains really bring peace? Only when there are few fruits and quarrels arise in the world. When a person enters his friend's vineyard, he asks him, "What are you doing in my vineyard?" and they argue with each other. But when there are many fruits, there is goodwill in the world. As it says (Zechariah 3:10), "In that day, each of you will invite his neighbor to sit under his vine and fig tree."

Another statement: "Judgment shall be done with justice." Rabbi Yose bar Tachlifa said, "Every day a person is judged, as it says (Job 7:18), 'You examine him every morning.'"

He will judge the poor with righteousness and save the children of the needy. They shall fear you as long as the sun and the moon endure, throughout all generations. What is the meaning of "David, for all generations"? It refers to a generation that has no other generation after it.

He shall come down like rain upon the mown grass, like showers that water the earth. In his days shall the righteous flourish, and abundance of peace so long as the moon endureth. As it is written, "The righteous shall flourish like the palm-tree; he shall grow like a cedar in Lebanon. They are planted in the house of the Lord; they shall flourish in the courts of our God. They shall still bring forth fruit in old age; they shall be full of sap and richness. (Ps. 92:13-14)" Just as the sun and the moon give light to this world, so shall the righteous give light to the world to come, as it is said, "And nations shall walk at thy light, and kings at the brightness of thy rising.(Isaiah 60:3)"

Psalm of Asaph, but good for Israel is God, to the pure of heart. As it is written (Psalms 37:1), "Do not fret because of evildoers, nor be envious of the workers of iniquity." And likewise it says (Proverbs 24:20), "For there will be no prospect for the evil man; The lamp of the wicked will be put out." The Holy One, blessed be He, said: "If you see the candle of the wicked burning, do not envy them, for it is extinguished in the world to come," as it says (Proverbs 24:20), "The lamp of the wicked will be put out."

And what should one envy? The fear of the Lord all day long, in something that has a good end and does not cease forever, as it says (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." Asaph said, "I was envious of the boastful, when I saw the prosperity of the wicked. Until I went into the sanctuary of God; then I understood their end" (Psalms 73:3,17).

And for whom is it good? To the pure of heart, as it says (Psalms 24:3-4), "Who may ascend into the hill of the Lord? Or who may stand in His holy place? He who has clean hands and a pure heart."

Asaph said, "I did not know that they were for their own good, and I was envious, and my feet almost stumbled" (Psalms 73:2). And why do the wicked have peace? It is because there are no constraints on their death, and they are healthy. "This woman spins wool from both picked and combed wool, and the spinning is not equal in both."

But the wicked are not like that, for there are no constraints on their death, and they are healthy. Therefore, they have peace. "What are constraints? The Holy One, blessed be He, does not delay the glory of the wicked; whatever they ask for, they are given."

Why is this similar to a sick person whom the doctor visited and took his spoon away, saying, "Give him whatever he wants to eat, for he is dying"? So Moses said to his enemies (Deuteronomy 32:41), "I will render vengeance to My enemies." Be aware that there are no constraints on their death, for they are healthy, and suffering does not touch them.

"In human toil, they are not. And so Job said (Job 21:9), "Their homes are safe and free from fear; the rod of God is not on them." None of their desires are satisfied, neither in their eyes nor in their hearts. But the Holy One, blessed be He, prepares their paths before them, as it is said (Psalm 10:5), "His ways are always prosperous; your laws are rejected by him; he sneers at all his enemies."

The afflictions that He brings upon Israel do not touch them, as it is said (Psalm 10:5), "His ways are always prosperous; your laws are rejected by him; he sneers at all his enemies." And furthermore, they exult over their enemies, as it is said (Psalm 10:5), "His ways are always prosperous; your laws are rejected by him; he sneers at all his enemies." In human toil, they are not. And because they are not afflicted, they become strong and produce Chaldeans, as it is said (Habakkuk 1:7), "Their horses are swifter than leopards, fiercer than wolves at dusk.

Their cavalry gallops headlong; their horsemen come from afar. They fly like an eagle swooping to devour." Their eyes come out of the fat that they eat, and they sit under their eyelids, which bulge out from their faces. For you have learned that the oil of humility and tears deepens a person's eyes.

Thus the sons of Korah say (Psalm 69:4), "Those who hate me without cause outnumber the hairs of my head; many are my enemies without reason, those who seek to destroy me. I am forced to restore what I did not steal." And David says (Psalm 6:8), "Away from me, all you who do evil, for the Lord has heard my weeping." They have gone beyond the limits of their hearts.

You have given them much more than what they asked for. There are those who agreed to be a musician, but you made them a duke. And whoever agreed to be a ruler, you made him a general over all that they agreed upon. Therefore, they have gone beyond the limits of their hearts, and so they speak ancient things."...

Drink their mouths in the heavens. Pharaoh said, "Who is the Lord?" (Exodus 5) Nebuchadnezzar said, "Who is the god who will deliver you from my power?" (Daniel 3:15) But I am constantly plagued and rebuked every morning. Rabbi Samuel bar Nahmani said, "In this world, the male pursues the female, but in the future, the female will pursue the male," as it is said, "A woman shall surround a man" (Jeremiah 31:21).

Just as in this world, the Holy One, blessed be He, pursues Israel to repent, in the future, Israel will pursue the Holy One, blessed be He, to do their will, as it is said, "A woman shall surround a man." (Ezekiel 36:27) "I will give you a new heart and put a new spirit within you." Rabbi Simon said in the name of Rabbi Simeon Hasida, "In this world, if a person goes to pick figs on the Sabbath, the fig tree does not say anything.

But in the future, if a person goes to pick figs on the Sabbath, the fig tree will cry out and say, 'Today is the Sabbath!'" In this world, if a man has relations with his wife while she is menstruating, there is no one to stop him. But in the future, if he tries to do so, the stone will cry out and say, "There is a menstruating woman here!" as it is said, "For the stone will cry out from the wall" (Habakkuk 2:11).

Therefore, it is said, "How long will you stray? For she will be a firebrand before the Lord" (Jeremiah 31:21), meaning that they will repent and the Holy One, blessed be He, will do their will. Moreover, even the heavens will rain sweet wine for them, as it is said, "And it shall come to pass on that day, that the mountains shall drip sweet wine" (Joel 4:18). And this can only be understood as a prophecy, as it is said, "And He shall scatter to the south" (Ezekiel 20:47).

Rabbi Simon said in the name of Rabbi Shimon the Pious: In this world a person goes to gather figs on the Sabbath, and the fig says nothing. But in the time to come, if a person goes to gather a fig on the Sabbath, it cries out and says: It is the Sabbath today. In this world a person goes to lie with his wife while she is menstruating, and there is none to restrain him. But in the time to come, if he wishes to do so, the stone cries out and says from its place: She is menstruating, as it is said: "For a stone shall cry out from the wall" (Habakkuk 2:11).

Drink their mouths in the heavens. Pharaoh said, "Who is the Lord?" (Exodus 5) Nebuchadnezzar said, "Who is the god who will deliver you from my power?" (Daniel 3:15) But I am constantly plagued and rebuked every morning. Rabbi Samuel bar Nahmani said, "In this world, the male pursues the female, but in the future, the female will pursue the male," as it is said, "A woman shall surround a man" (Jeremiah 31:21).

Just as in this world, the Holy One, blessed be He, pursues Israel to repent, in the future, Israel will pursue the Holy One, blessed be He, to do their will, as it is said, "A woman shall surround a man." (Ezekiel 36:27) "I will give you a new heart and put a new spirit within you." Rabbi Simon said in the name of Rabbi Simeon Hasida, "In this world, if a person goes to pick figs on the Sabbath, the fig tree does not say anything.

But in the future, if a person goes to pick figs on the Sabbath, the fig tree will cry out and say, 'Today is the Sabbath!'" In this world, if a man has relations with his wife while she is menstruating, there is no one to stop him. But in the future, if he tries to do so, the stone will cry out and say, "There is a menstruating woman here!" as it is said, "For the stone will cry out from the wall" (Habakkuk 2:11).

Therefore, it is said, "How long will you stray? For she will be a firebrand before the Lord" (Jeremiah 31:21), meaning that they will repent and the Holy One, blessed be He, will do their will. Moreover, even the heavens will rain sweet wine for them, as it is said, "And it shall come to pass on that day, that the mountains shall drip sweet wine" (Joel 4:18). And this can only be understood as a prophecy, as it is said, "And He shall scatter to the south" (Ezekiel 20:47)....

Lift up your feet to eternal heights. Lift them up the times you said to us (Deuteronomy 16:16) three times a year, they are the pilgrimage festivals. Cry out in your appointed times. Rabbi Yehoshua ben Levi said (Isaiah 66:6) "A voice of uproar from the city, a voice from the Temple, the voice of the Lord, who gives retribution to His enemies."

And what is the meaning of "Maktarag" (a name mentioned in the verse)? The voice of the Lord pays back His enemies. They would mark them with signs. They would say on a certain day, "We will conquer them," take arrows and make signs with them.

They would descend to the north and go to the south, and to the four winds of the world, and they would fall in the south, and they knew that they had conquered with their hands, as it is said (Ezekiel 21:26), "So that every sign may be given it its due." Woe to the one who makes signs. Even so, they did not hold God in high regard and said (Deuteronomy 32:27), "Our own hand has prevailed, not the Lord's." All this they would do, for if they could have dug through the heavens and gone up high, they would have done so....

"Know how to bring up in the tangle of a tree, as if they ascend upwards and you will know why they come. Be one who knows how to bring up in the tangle of a tree. And last but not least, their fathers did so, as it is said (Genesis 11:4), 'Come, let us build ourselves a city.' And there is no city but God, as it is said (Daniel 4:10), 'A city and a sanctuary.'

We will strive there and fight with Him, as it is said (Genesis 11:4), 'And let us make a name for ourselves.' And there is no name but idolatry, as it is said (Exodus 23:13), 'And the name of other gods you shall not mention.' And it is said (Genesis 4:26), 'Then men began to call on the name of the Lord.' So the wicked did, as it is said (Psalms 21:12), 'They devised evil schemes that they cannot execute.'

The fathers opened a door for their children and saw what they were doing. And now their doors are opened together in stumbling and stumbling. They sought to ascend to the heavens but could not, and they made war with Your people on earth, as it is said, 'They sent fire into Your sanctuary to defile it, to the ground they have defiled the dwelling place of Your name.' They say in their hearts, 'Let us suppress them together.'

What do they say? (Psalms 83:5), 'Come, let us destroy them as a nation; let the name of Israel be remembered no more.'"

"They have burned all the appointed places of God in the land, the places where we gathered to pray and sanctify His name and to have Him reign over us. We have not seen our signs, nor the sign You told us about (Jeremiah 31:7), 'Behold, I will bring them from the north country.' And that same sign which is written (Isaiah 52:7), 'How beautiful upon the mountains are the feet of him that brings good news.'

But why? Because there is no prophet among us who knows anything, and we do not know how long this will last. And so it says (Lamentations 1:16), 'For comforter is far from me, he who should revive my spirit.' We have no prophet to inform us of anything that can comfort our souls, for everything is hidden from us, as it says (Daniel 12:4), 'But you, Daniel, keep the words secret.'

If You do not act for our sake, act for the sake of Your great and holy name, which is humiliated and despised in the world, as it says (Psalm 74:10), 'How long, O God, will the adversary reproach? Shall the enemy blaspheme Your name forever?'"

"To the conductor, do not destroy, a psalm of Asaph. This is what is written (Deuteronomy 4:31): For the Lord your God is a merciful God, etc., and (Psalms 28:9): Save Your people, and bless Your inheritance; and tend them, and carry them forever. Asaph said before the Holy One, blessed be He, 'Just as You acted towards Moses, so do for us, the conductor; do not destroy.' He said before Him, 'Master of the Universe, chastise me as one chastises his son,' as it is written (Deuteronomy 8:5): As a man chastises his son, so the Lord your God chastises you.

He said before Him, 'You did not perform miracles for us and we praised You. Do for us and we will again praise You, and Your Name is close upon our lips. Tell of Your wonders.' When should we recount them?

'I will take a set time,' when He brings it, as it is written (Daniel 12:7): For a set time, times, and a half, and so on. At that time, I will render judgment. 'The earth and all its inhabitants totter,' but I have set its pillars firmly. Selah.

I have sustained the world by what you have said (Exodus 24:7): We will do and we will hear.' Similarly, the Holy One, blessed be He, says to Isaiah (Isaiah 51:16): And I have put My words in your mouth, and I have covered you with the shadow of My hand, to establish the heavens and to found the earth, and to say to Zion, 'You are My people.'"