Midrash Tehillim Reader

I said to the fools, "Do not be foolish." Rabbi Berachiah said in the name of Rabbi Levi, "It is written (Psalms 104:31), 'May the glory of the Lord endure forever.' When the Holy One, blessed be He, created the world, what is written (Genesis 1:31)? 'And God saw all that He had made, and behold it was very good.'

The word 'saw' should be understood to mean 'rejoiced,' as it says (Exodus 4:14), 'And he will see you and rejoice in his heart.' Once you sinned, I lifted My Shechinah (Divine Presence) on high, and I am the God of the world, and I did not rejoice in My world, while the wicked are rejoicing. It is written (Psalms 104:31), 'Let the Lord rejoice in His works,' but it is not written here that He rejoices now, only in the future, and the wicked are rejoicing.

Therefore, I said to the fools, 'Do not be foolish.' And the sages say that this refers to Elisheva bat Amminadav, who had four joys in her possession: Moses, her brother-in-law; Aaron, her husband; her brother Nahshon, the prince; and her two sons, who were deputy high priests. They entered to offer incense and were consumed by fire, as it says (Leviticus 10:1-2), 'And fire came forth from before the Lord and consumed them, and they died.'

The righteous do not rejoice in this world, while the wicked do rejoice. Therefore, I said to the fools, 'Do not be foolish.' "

Do not lift up your horns on high; speak not with a stiff neck. For not from the east or from the west and not from the wilderness comes exaltation. When Belshazzar saw the handwriting on the wall (Daniel 5), he wondered if rebellion against him had arisen and sent for all the wise men of his kingdom, but none could interpret the writing. He then realized that his downfall was from God, who humbles one and exalts another, as it is said, "God brings low and he raises up" (1 Samuel 2:7).

Another explanation: "This one will be humbled" refers to the incident with the Golden Calf when the people said of Moses, "This fellow Moses, we don't know what's become of him" (Exodus 32:1). "And this one will be exalted" refers to the time when God said, "Whoever has sinned against me, him will I blot out of my book" (Exodus 32:33), whereupon the Levites came forward and slew the transgressors.

"For the cup is in the hand of the Lord, and the wine foams; it is fully mixed and he pours out of it, and all the wicked of the earth shall drain it down to its dregs." (Psalm 75:8)

"The Talmud teaches that the cup can be emptied yet still say 'wine, a full measure, is in it.' It can also contain old wine. Rabbi Yehuda, Rabbi Nachman bar Chanina, and Rabbi Yitzchak bar Chaya said that in the future, the Holy One, blessed be He, will say to Pharaoh, 'Drink your cup,' but Pharaoh will reply, 'Master of the Universe, I have not drunk a cup in this world.' And He will say to him, 'What you have drunk is like a small coin.' As it says, 'And he will gulp it down and stagger, yet he will not be able to avoid it.' But now, they shall drink and stagger and be as though they had not drunk; for their wickedness shall be paid in full. They drink but do not feel refreshed." (Isaiah 29:9-10) "Rabbi Elazar bar Rabbi Yosi the Galilean said, 'Is not the cup standing before me like a cup of disgrace?' (Deuteronomy 32:34) Rabbi Acha said, 'In which cup will you mix it, so that it is not all mixed in one cup?' Rather, he will pour it all out like a jug with a wide mouth that tapers towards the top. As it says, 'You shall drink your sister's cup, which is deep and wide.' (Ezekiel 23:32) "You shall find four cups for good and four for evil. For good, as it says, 'My cup overflows with oil' (Psalm 23:5), 'The Lord is my allotted portion and cup' (Psalm 16:5), and 'I lift up the cup of salvation and call on the name of the Lord' (Psalm 116:13). These are the four cups for good. And against them are the four cups of punishment for the nations in the future, and afterwards all the horns of the wicked shall be cut off, but the horns of the righteous shall be lifted up." (Psalm 75:11) "There are ten horns that the Holy One, blessed be He, gave to Israel. The horn of Abraham, as it says, 'I will sing to my Beloved a song of love concerning His vineyard. My Beloved had a vineyard on a fertile hillside. He dug it up and cleared it of stones and planted it with the choicest vines. He built a watchtower in it and cut out a wine-press as well. Then He looked for a crop of good grapes, but it yielded only bad fruit. Now I will tell you what I am going to do to my vineyard: I will take away its hedge, and it will be destroyed; I will break down its wall, and it will be trampled. I will make it a wasteland, neither pruned nor cultivated, and briers and thorns will grow there. I will command the clouds not to rain on it.' (Isaiah 5:1-6)" The Horns of Israel (Genesis 22:13): "And behold, a ram caught in the thicket by its horns." The horn of Moses (Exodus 34:35): "Because the skin of his face shone, and he put a veil upon his face." The horn of prophecy (1 Samuel 2:1): "And Hannah prayed and said...My horn is exalted in the Lord." The horn of Torah (Habakkuk 3:4): "And rays streamed from His hand; and there was the hiding of His power." The horn of priesthood (Psalm 132:17): "There I will make a horn to bud for David; I have ordained a lamp for my anointed." The horn of Levi (1 Chronicles 25:5): "All these were the sons of Haman, the king’s seer in the words of God, to lift up the horn." The horn of Jerusalem (Psalm 22:22): "From the horns of the wild oxen You answered me." The horn of the King Messiah (1 Samuel 2:10): "The Lord shall judge the ends of the earth; and He shall give strength unto His king, and exalt the horn of His anointed." It is also said (Psalm 132:17), "There I will make a horn to bud for David." When the Jews sinned, these [horns] were taken from them and given to the gentiles, as it says (Daniel 7:24): "And as for the ten horns, out of this kingdom shall ten kings arise." The gentiles were compared to these beasts [represented by the horns], and as long as the horns of the gentiles are in existence, the horns of Israel are lowered, as it says (Lamentations 2:3): "He has cut off in fierce anger all the horn of Israel." But when the horns of Israel are lifted up in the future, in our days, the horns of the nations of the gentiles will be lowered, and the horns of Israel will be lifted up, as it says (Psalm 75:11): "And all the horns of the wicked will I cut off; but the horns of the righteous shall be exalted." The horns that lowered the horn of the righteous of the world will themselves be cut off.

"To lead in melodies. It is known in Judah, God is in Israel. This is what the verse says (Hosea 5:9): 'Ephraim shall become a desolation in the day of rebuke; among the tribes of Israel I make known what is sure.' When the ten tribes were exiled and only the tribes of Judah and Benjamin remained, the nations of the world began to say that they are no different than other nations, as they are the guests of God.

Therefore, they were not exiled. As it says: 'Among the tribes of Israel I make known what is sure.' At that same moment, God became known in Judah, and His name was great in Israel. Rabbi Yehuda bar Elai said: 'When the Israelites stood at the sea, they argued with one another, one saying, "I will go down first," and the other saying, "I will go down first."

From this, Nachshon ben Aminadav jumped into the sea, and regarding him, it is written (Psalms 69:2): "Save me, O God, for the waters have come up to my neck." Moses stood in prayer, and the Holy One, blessed be He, said to him: "The Israelites are in distress, and you prolong your prayer? Speak to the children of Israel and let them go forward." You, therefore, lift up your rod.

Therefore, Judah merited to have sovereignty in Israel, as it says (Psalms 114:2-3): "Judah became God's sanctuary, Israel His dominion. The sea saw and fled." It is known in Judah, God is great in Israel, for He is great among Israel. It was said to him: "When you perform a kindness for Judah, it is as if you are performing a kindness for all of Israel, as all of Israel is called by the name of Judah."

Another explanation for why Judah merited sovereignty is that his disciples asked Rabbi Tarfon in the shade of the Shukei Binyamin (an area in Jerusalem) why Judah merited sovereignty. He answered them, "Because he confessed regarding the incident with Tamar." They told him that Dia should atone for her immorality. He asked why, and they replied that it was because he had said, "What profit is there if we kill him?" (Genesis 37:26).

They also told him that Dia should atone for his sale of Joseph, and he responded that it was because he had said, "Please let your servant stay as a slave to my lord instead of the boy" (Genesis 44:33). They then asked him about the evening pledge that he had fulfilled, and he replied, "By what merit did I do it? Only because I leaped into the waves of the sea." For when all the tribes were standing and none of them would descend into the sea, one tribe would say, "I will go down first," and another would say, "No, I will go down first."

Benjamin, however, wanted his tribe to be the first to go down. So Nachshon ben Aminadav jumped into the waves with his tribe, even though they tried to stone him, and he was saved. The verse in Psalms (68:28) states, "Benjamin, the youngest, is their ruler. The leaders of Judah come with their throngs."

This refers to the fact that the people of Judah wanted to stone him and were delayed, while Benjamin went ahead and was the first to descend. In this way, Nachshon merited to become a king, as it is written (Psalms 114:2), "Judah became God's sanctuary, Israel His dominion." Therefore, the kingship of Israel belonged to the tribe of Judah. "God is known in Judah."

His tabernacle was in Shalem, and His dwelling place in Zion. R’ Brachia said: from the beginning of the creation of the world the Holy One made a tabernacle (sukkah) in Jerusalem. He, so to speak, would pray in it: ‘may it be willed that My children will do My will in order that I not destroy My house and sanctuary, [and once sin had caused it what was written? “And He stripped His Tabernacle like a garden, and laid in ruins His meeting place…” (Eicha 2:6) The place where he would make Himself known in prayer].

Since it was destroyed He prays ‘may it be willed from before Me that my children repent that I bring nearer the building of My house and sanctuary, this is ‘His tabernacle was in Shalem.’ You find that the Temple is called Shalem as it says, “Malchitzedek king of Shalem” (Bereshit 14:18) and he is Shem the son of Noach as it says “and he was a priest to the Most High Gd” (ibid.) It is written, “May God expand Japheth, and may He dwell in the tents of Shem…” (Bereshit 9:27) that he dwelled in His tent implies that he served Him as they translate into Aramaic ‘and he was a priest to the Most High Gd’ as ‘and he served before the High Gd,’ this was Shem.

Avraham called the Temple yireh as it says “And Abraham called that place, The Lord will see (yireh)…” (Bereshit 22:14) HaMakom (Gd) said – if I call it Shalem as Shem did, I will nullify the words of Avraham who loves me who called it yireh. And if I call it yireh I will nullify the words of Shem the righteous who called it Shalem. What did the Holy One do? He combined what the two of them called it: Avraham called it yireh, Shem called it Shalem and the Holy One called it Yerushalayim, this is ‘His tabernacle was in Shalem’ what is it?

Jerusalem, yireh and Shalem. Another thing: when will Gd be known in Yehudah? (Tehillim 76:2) When that tabernacle is erected of which you said, “On that day, I will raise up the fallen tabernacle of David…” (Amos 9:11), this is ‘His tabernacle was in Shalem.’

"And His tabernacle was in Salem, and His dwelling place in Zion" (Psalms 76:3). Rabbi Berekhiah said: From the beginning of the creation of the world the Holy One, blessed be He, made a tabernacle in Jerusalem, as it were, in which He would pray and say: May it be My will that My children do My will, so that I will not destroy My house and My Temple, as it is said, "And His tabernacle was in Salem, and His dwelling place." Once sin brought about its effect, what is written? "And He has stripped His tabernacle like a garden, He has destroyed His place of meeting" (Lamentations 2:6) - the place where He would meet in prayer. And once it was destroyed, He prays: May it be My will to cut off the evil inclination that causes My children to sin, that they may do repentance, and that I may draw near the building of My house and My Temple. This is the meaning of "And His tabernacle was in Salem." You find that the Temple is called "Salem," as it is said (Genesis 14:18): "And Melchizedek, king of Salem." And he was Shem son of Noah, as it is said (there): "And he was a priest of God Most High." And it is written (Genesis 9:27): "May God enlarge Japheth, and may He dwell in the tents of Shem" - that He caused His Presence to dwell in his tent, so that he would serve Him; this is Shem. And Abraham called the Temple "He will see" (Yireh), as it is said (Genesis 22:14): "And he called the name of that place, the LORD will see." What is "the LORD will see"? Abraham said: Master of the world, may this day be remembered before You, that I have a reply to give You. The Holy One, blessed be He, said: If I call it as Shem said, "Shem," I nullify the words of Abraham My beloved, who called it "He will see"; and if I call it "He will see," I nullify the words of Shem the righteous. What did the Holy One, blessed be He, do? He combined what both of them called it, and called it Jerusalem (Yerushalayim). This is the meaning of "And His tabernacle was in Salem."

"To the conductor, on my stringed instruments. I will cry out to God with my voice, and He will answer me. Habakkuk said (Habakkuk 2:1), "I will stand on my guard post and station myself on the rampart; and I will keep watch to see what He will speak to me." What did Habakkuk do when he was distressed?

He formed a circle and stood within it and said before the Almighty, "Master of the Universe, I will not move from here until You answer me." God said to him, "You called upon Me and did not wait for Me to respond to you." Therefore (ibid. 2:1), "And He answered me." He said to him, "You have already spoken of the end, and it has passed, and you still say that it will not come.

Wait for it, for so it is stated (ibid. 3:9), 'If it [the redemption] will tarry, wait for it.' Thus God shows the righteous the troubles that the Jewish people are enduring, and they stand and plead before Him. Therefore, "To the conductor, on my stringed instruments." Concerning the laws and judgments that God showed them and they violated, as soon as they saw the punishment, they cried out before God and raised their voices, as it is stated, "I will cry out to God with my voice."

When does God listen? In a time of distress, as it is stated (Psalms 77:3), "On the day of my distress, I sought the Lord." In times of trouble, Israel cries out to God. Therefore, it is said, "My soul refuses to be comforted" (Psalms 77:3).

Why does it refuse to be comforted? Because it does not know when the end will come. "Let me know my end, and what is the measure of my days; let me know how fleeting my life is" (Psalms 39:5). This is like a person who comes to beat his son, saying to him, "You will receive ten lashes."

He strikes him once, and says, "You still have nine more to receive." He counts them down, and the son is comforted because he knows how many lashes he will receive. Thus did the Jewish people say before God, "My soul refuses to be comforted, for I do not know the end. Until when will I suffer among the heathens?" (Psalms 39:5) "Let me know my end, O Lord, and what is the measure of my days; let me know how fleeting my life is."

"I will mention God and exalt Him. When Israel remembers the Lord (they console) [comfort] the Lord and their bowels hum as it is said (Song of Songs 5:4) "My beloved put in his hand by the hole of the door, and my bowels were moved for him." The possession of the guardians of my eyes cannot sleep, for all my guards are awake at night; I am troubled and cannot rest. I thought of earlier days, I thought of his days, the one who came from the east, that is Abraham, as it is said (Isaiah 41:2) "Who raised up one from the east."

I thought of the days of the fathers, I thought of the ages past, but I did not find. I mention my song at night, these are the Sanhedrin. His kindness endures forever, and so it says (Psalm 136:17) "The Lord's kindness is everlasting." And now he has left.

The conclusion is that from generation to generation, the matter is concluded, as it is said (Jeremiah 16:5) "For I have taken away my peace from this people."

"Make Asaph listen to my teaching. As it says in the scripture (Deuteronomy 4:9-10), "Only take care, and keep your soul diligently, lest you forget the things that your eyes have seen, and lest they depart from your heart all the days of your life. Make them known to your children and your children's children— how on the day that you stood before the Lord your God at Horeb, the Lord said to me, 'Gather the people to me, that I may let them hear my words, so that they may learn to fear me all the days that they live on the earth, and that they may teach their children so.'”

God made a covenant with Israel not for their sake, but for the sake of the Torah so that it would not be forgotten from their mouths. As it says, "And He established a testimony in Jacob and appointed a law in Israel" (Psalm 78:5). The Torah that God gave to Israel is the elixir of life, and it says, "For it is not an empty thing for you, because it is your life" (Deuteronomy 32:47). One should not say that only the Psalms are Torah, but also the riddles and parables that are allegories of the Torah.

As it says, "I will open my mouth in a parable; I will utter dark sayings from of old" (Psalm 78:2). And as God says to Ezekiel, "Son of man, put forth a riddle and speak a parable to the house of Israel" (Ezekiel 17:2). And as Solomon says, "To understand a proverb and a saying, the words of the wise and their riddles" (Proverbs 1:6). Therefore, Asaph says, "Make Asaph listen to my teaching.

The Psalms are Torah." They said to Asaph, "You do not know." He replied, "I will recount what we have heard and understood: And He established a testimony in Jacob and appointed a law in Israel." The Torah that God gave to Israel is a healing remedy, as it says, "It will be health to your flesh" (Proverbs 3:8)."...

They struck the rock and water gushed forth, as Moses struck the rock, blood dripped, as it says, "and water gushed forth." Rabbi Yosei bar Hanina said it was like what is written (Leviticus 15:25), "when a woman has a discharge, her discharge of blood flows." Thus, it says, "and water gushed forth." And the rivers flowed.

The rivers washed away much water, and the scoffers of the generation said, "Now we will remove the rock," but it immediately swallowed them up, and the heavens commanded. Rav Kahana said in the name of Rabbi Zevadya ben Levi that for a thousand years, manna descended upon Israel every day. Rabbi Shimon ben Yochai said that it is written here, "the doors of heaven opened." And there, it is written (Genesis 7:11), "the floodgates of the sky were opened."

The sages taught that the flood lasted for twelve months, and here, the doors of heaven opened for only eight. This is because four doors were for rain, and the measure of mercy exceeded the measure of punishment by five hundred times. Thus, for two thousand years, manna descended upon them every day, as it says, "and He rained down manna upon them to eat and gave them the grain of heaven." Rabbi Acha said, "He (i.e. a person) should not have short arms (i.e. stingy), as it is written in Proverbs 10:22, 'The blessing of the LORD, it maketh rich, and He addeth no sorrow therewith.'"

Rabbi Shimon ben Lakish said, "And behold, upon the face of the desert, a thin flake-like layer, which is mentioned in Exodus 16:14, 'And when the layer of dew was gone up, behold upon the face of the wilderness a small round thing, small as the hoar frost on the ground.' Had there been one who had a need for pinching off (i.e. taking only a small amount of) the manna, it would have been as fine as flour, as it is written without the letter 'vav' (which represents the number six) - that it was swallowed up in 248 limbs of a person, as it is said, 'Every man had eaten the bread of the mighty' (Psalms 78:25)."

Another explanation of 'the bread of the mighty' is that it was made by angels. 'Every man' refers to the Israelites, as it is said, 'Every man of Israel' (Deuteronomy 29:9). Rabbi Shimon ben Lakish said, "The Israelites would complain, saying, 'You have a woman who gives birth and eats, yet she does not produce milk; you see your waters providing wheat to the Egyptians, but you do not produce flour.'

The Holy One, blessed be He, replied, 'I have treated them with kindness and made them like angels,' but they would complain against Him and say, 'Our soul is dried up; there is nothing at all; we have nothing but manna to look to' (Numbers 21:5). How much longer will they despise Me, in their midst, in the womb of their bellies, that they eat and produce nothing?" Rabbi Ibu said: At the sixth hour, Jethro came and received his portion of manna.

The manna that he received was equivalent to sixty myriads and corresponded to all of his limbs. The manna was like "bread of heroes," which each person ate. How was the manna brought down to them? The wind would blow and honor the wilderness, and then dew would descend upon it, as it says, "And when the dew fell upon the camp in the night" (Exodus 16:13).

All of Israel would go out and collect the manna until the sun rose, so that it would not melt, as it says, "And it came to pass that the sun waxed hot, and it melted" (Exodus 16:21). The manna was divided into three parts: one-third for the wise men, one-third for Mordechai and Esther, and one-third for the construction of the Temple, as it says, "For the Lord hears the needy and does not despise his own who are prisoners" (Psalms 69:33).

"His own who are prisoners" refers to the beams of the Temple that the Holy One, Blessed be He, keeps track of. Rabbi Nehemiah said that the matter is not stated explicitly. Rabbi Acha in the name of Rabbi Jonathan said that there are three keys: the key of rain, the key of resurrection, and the key of compassion, and they are only in His hands. The key of compassion is derived from the verse, "And the Lord saw, and opened her womb" (Genesis 29:31).

The key of resurrection is derived from the verse, "And you shall know that I am the Lord when I open your graves" (Ezekiel 37:13). Regarding rain, it is said (Deuteronomy 28:12), "The Lord will open for you His good treasure, the heavens, to give your land rain." When God desires, He gives rain to the righteous. Regarding barrenness, God gave a son to Elisha, as it is said (2 Kings 4:16-17), "Now the woman conceived and bore a son at that season next year, as Elisha had said to her."

God also gave the power to raise the dead to Elijah, who brought back to life the son of the widow of Zarephath, as it is said (1 Kings 17:21-22), "Then he stretched himself upon the child three times, and cried out to the Lord and said, 'O Lord my God, I pray, let this child’s soul come back to him.' The Lord heard the voice of Elijah; and the soul of the child came back to him, and he revived." Similarly, Elisha raised the son of the Shunammite woman, as it is said (2 Kings 4:34), "And he went up and lay on the child, and put his mouth on his mouth, his eyes on his eyes, and his hands on his hands; and he stretched himself out on the child, and the flesh of the child became warm."

And also, in Ezekiel 37:1-3, "The hand of the Lord came upon me and brought me out in the Spirit of the Lord, and set me down in the midst of the valley; and it was full of bones...So I prophesied as He commanded me, and breath came into them, and they lived, and stood upon their feet, an exceedingly great army." God gave Elijah the key to rain, as it is said (1 Kings 17:1), "Now Elijah the Tishbite, of Tishbe in Gilead, said to Ahab, 'As the Lord God of Israel lives, before whom I stand, there shall not be dew nor rain these years, except at my word.'"

And when he prayed for rain, it is said (1 Kings 18:41), "Then Elijah said to Ahab, 'Go up, eat and drink; for there is the sound of abundance of rain.'" It is written (Psalm 18:7), "The Lord is for me among those who help me; therefore, I shall see my desire upon those who hate me." There is no one whom God helps like Moses and Aaron, and through their saying "Hear now, you rebels," they did not enter the land. Therefore, the young men of Israel were judged on a scale of merit and were found wanting.

Nevertheless, they sinned and did not believe in His wonders. Rabbi Berachiah and Rabbi Shimon ben Yosei in the name of Rabbi Meir say, "The Holy One, blessed be He, showed Jacob a ladder, and it had seventy rungs going up and down. Every fifty-two years it went up and down. Greece goes down 180, and Edom goes up higher than its boundary, and sees and is afraid."

The Holy One, blessed be He, said to him (Edom) "Do not be afraid, Jacob, My servant. Just as these fell, so will those fall." The Holy One, blessed be He, said to Jacob, "You too shall ascend." Jacob said before Him, "Master of the Universe, I am afraid I may fall."

The Holy One, blessed be He, said to him, "God forbid, do not be afraid." And from where do you say that the Holy One, blessed be He, showed Jacob the Temple built, and a sword, and offerings being brought, and priests serving, and the Shechinah departing, as it is said, "And he dreamed, and behold a ladder"? There is no dream without a interpretation. Behold, this ladder is the Temple, and its top reached the heavens - these are the offerings brought, whose aroma ascends to the heavens.

And behold, angels of God are going up and down it - these are the priests who ascend and descend on the ramp, who are called angels, as it is said, "For the angel of the Lord of Hosts is he." "And behold, the Lord stood upon it" - as it is said, "I saw the Lord standing upon the altar." Rabbi Shimon ben Yosei says, "Rabbi Meir interpreted 'Nevertheless, they sinned,' and did not believe, that if they had gone up and not come down again, they would not have had to undergo the servitude that we are undergoing."

"They completed their days in vanity, and their years in haste. Rabbi and Rabbi Nathan. Rabbi says they died on the Ninth of Av. Rabbi Nathan says they were collected throughout the year, as it says 'in haste.' If they kill us and search us out and we repent, even if they kill us, we have hope in Him. Return and search out His ways, plead with Him and implore Him. They flatter Him with their mouths, but their heart is not with Him, yet He is merciful and forgives sin."

"And He, being merciful, will forgive iniquity." Rabbi Simon said, this refers to what the verse says (Jeremiah 10:24), "Correct me, O Lord, but with justice." The word "but" indicates a limitation. Here too, His entire wrath is not aroused. He only arouses some of His wrath. And it should be remembered that "flesh and blood are mortal." This means that the evil inclination goes with a person at the time of death, but does not accompany him when the dead rise again, as it says, "How long will they loathe me and lack faith in me?" (Numbers 14:11). "They will die in this wilderness" (Numbers 14:35). And "I will charm her and lead her through the wilderness" (Hosea 2:16). Rabbi Hanina said, "Just as a person says, 'I support my son,' so too, did Israel say before the Holy One, Blessed be He, 'Master of the universe, let not a man rule over us. You, judge us.' Be holy, O God of Israel." The plagues were inscribed upon their bodies. "Asher placed His signs and wonders in the field of Zoan" (Psalm 78:43). The plagues spoke through them. Rabbi Joshua ben Karcha said in the name of Rabbi Shimon ben Yochai and the Rabbis, "For seven days, the plague was in their midst, and for twenty-three days, the plague was absent. And seven days elapsed between one plague and the next, as it says, 'Seven days were fulfilled after the Lord struck the Nile' (Exodus 7:25)."

"And he turned their rivers into blood. At first, they would fill their cups together, and Israel would find water in their cup while Egypt found blood. They would then fill their cups again, and the Egyptian would say to the Israelite, 'Let us both drink together,' and both would put their mouths to the cup, with the Israelite drinking water and the Egyptian drinking blood. Rabbi Avin said, 'All the water that the Egyptians drank was taken from Israel with blood, and that is how they became wealthy. For if they had taken it without blood, it would have turned to blood.' Rabbi Yosei says, 'This is derived from the verse (Exodus 3:22) "And a woman shall ask of her neighbor," referring to the spoils of Egypt that the Israelites were commanded to request before leaving.'"

"They shall send an eruv [1.] with them. Rabbi Yehuda says "a vulture". Rabbi Nechemia says "an eruv from below". Bears, lions, and leopards from above.

Rabbi Nathan says "from above, crows, ravens, and birds get agitated. From below, lions, leopards, and wolves." Rabbi Chama and Rabbi Yehoshua both say "it is a type of animal and its name is 'pantherin', and the Holy One, blessed be He, brought it." Rabbi Yashia says "they should cover them with lamps."

Reish Lakish said that God said to Pharaoh, "You wanted to mix up Abraham's descendants, but I will mix you up from the world," as it says, "He sent against them a mixture" - not only a mixture but also frogs and destruction. Rabbi Yochanan said that wherever water was found, frogs were made and would enter it. They would say, "We are the table of the One who spoke and the world came into being," and the thresholds would split from their voices.

Rabbi Yehuda says in the name of Rabbi that one of the things that God controlled with softness was the mice of the Philistines, as it says, "He smote them with hemorrhoids." The Philistine was sitting on a copper pot, and when it broke from underneath him, he would rise and drop his intestines. Similarly, with the plague in the days of Joshua, the Amorites would go in and out of their wounds, hitting them with one into one eye and one into the other, as it says, "And he will also send the plague of boils." (Deuteronomy 7:20).

And the arrow of Naaman, which struck Ahab and entered into his chest, as it is said, "And a man drew his bow at random and struck the king of Israel" (1 Kings 22:34). "And the stone that David threw and sunk in the forehead of Goliath, as it is said (1 Samuel 17:49), 'And the stone sank into his forehead.' And the soft roots of the fig tree that penetrate the rock. Rabbi Berechiah Bar Chaninah said in the name of Rabbi Yehudah, "The roots of wheat penetrate the ground up to fifty cubits, and the soft roots of the fig tree penetrate the rock up to fifty cubits."

Rabbi Isaac Luria (the Ari) said, "Even the teeth of lions, as it is written (Daniel 6:25), 'They did not touch him until he reached the bottom of the pit,' until lions had dominion over him." And the shamir, which is like a type of barleycorn, is placed in a lead vessel filled with a special type of bran, and if it was placed even on a mountain or on a rock, it would descend and penetrate downwards.

And in it is a part of Solomon, all the altar stones that it is written about them (Deuteronomy 27:5), "Do not lift up an iron tool on them." And who brought the eagle? And they say that the eagle did not bring them, but as it is written (Ecclesiastes 2:8), "I made for myself singers and musical instruments," these are different types of songs. And the pleasures of human beings are these pools of water.

And the shidah and shidodin are bathhouses. Here they translated shidah and shidodin. And what are they asking for? They said to the rabbis, "How can we build the Temple if we do not have the shamir, with which Moses engraved the stones of the ephod?"

They said to him, "If you have a fish called the shidah and shidodin, catch it, and you will know." They went and brought them, and they said to him, "We do not know where it is." He said to them, "Where is it found?" They said to him, "In such and such a mountain, cut a pit for it, fill it with water, cover it with a large dish, and seal it with lead.

Every day it goes up to the sky and comes down and drinks and returns, and when it is finished, come and uncover it and take it." Why did they ask this? He said to the rabbis, 'How can I build the Temple if I do not have a guardian for the stones?' They said to him, 'If you have a suspicion that the king of demons knows about the stones, bring a demon and subdue it.

It is possible that he will know and reveal it to you.' He went and brought them. They said to him, 'We do not know about him, perhaps he is one of the demons of the king of the demons.' He said to them, 'Where is he?'

They said to him, 'He is in such and such a tower, and there is a pit nearby, and he goes up to the top of the tower every day, descends to the pit, drinks and is covered with a container, and sealed with a seal.' He sent his son, Ben Yehoyada, head of the Sanhedrin, and gave him a cask of wine, a garland, a measure of barley, and a bundle of firewood. He went to the tower, poured out the wine, and covered it.

He ascended and sat down under the tree. When the demon came, he found the wine and said, 'It is written (Proverbs 20:1), "Wine is a mocker, strong drink is raging."' And it is written (Hosea 4:11), 'Wine and new wine take away the heart.' I did not drink wine when I was young and I will not drink it now.'

He said, 'It is written (Psalm 104:15), "Wine makes the heart of man glad." My wife, my soul, and my garden.' When his son came and spread the garland before him with the name of God on it, the demon was alarmed and started to run away. His son said to him, 'Perhaps you are afraid of the name of God?'

When he acknowledged it, he came down, followed him, and brought him to the house. When he reached the cask of wine, he said to him, 'Open it for me.' When he opened it, he went inside and fell asleep. When the cask of wine was brought out, they came to the house, and he (the demon) went out and saw the bundle of firewood.

He said to him, 'What is this?' He said to him, 'It is firewood.' When he saw the measure of barley, he said to him, 'What is this?' He said to him, 'It is barley.'

When he saw the garland, he said to him, 'What is this?' He said to him, 'It is a garland.' When he saw his son, he said to him, 'Perhaps he is your servant?' When he said yes and he (the demon) saw him, he ran away.

As he was running, he fell into the pit and died. They dug up the pit and found that he had a jewel on his forehead, and they took it and placed it on the High Priest's forehead." "There was a certain rabbi who was traveling on the road, and he met her. Another rabbi who was traveling on the road met her.

A man who said to his companion, "Do me a favor and lend me a thousand coins for two years." A magician who raised a cup and smiled. When they arrived there, they did not go to Solomon's palace for three days. On the first day, he said to them, "Why do I not need a king?"

They said to him, "Because of the pressure of drinking." He took a bottle and put it on his shoulder. They said to Solomon, "This is what he said to you: 'Return me to you.'" The next day, he said to them, "Why do I not need a king?"

They said to him, "Because of the pressure of eating." He took a bottle and put it on his shoulder. They said to Solomon, "This is what he said to you: 'Return me to you.'" Finally, after three days, they went to her.

She smeared a kind of oil on her and she was healed. He said to her, "Since that man brought me only four grams, he now owns everything to me, and I am not satisfied until he returns it to me." She said to him, "I don't care about it, but I want you to build a temple in my heart and I need a guardian for it." He said to her, "To whom did he give it to you?"

She said to him, "To the head of the city and he gave it only to the rooster of the trusted barn." He asked, "What did he do with it?" She said, "He carried a tour that had no settlement, placed an eagle on it, broke the tour and went to the outskirts, and this is what we translate as a carpenter's tour. They asked for the rooster of the trusted barn that had children and covered it with a white female chicken.

When he came to climb, he did not find it, so he brought the guardian and put him on it. He went and choked himself with a curse. When he came, his mother said to him, "All the words of wonder that you did on the road, what was the reason you met that magician who smiled?" He said to her, "He declared war on her with a flash of lightning."

"And why did he smile when he saw that shepherd? He said to him, 'He is a complete rascal, and I said that I would leave him to the world to consume him.' And why did he smile when he saw that harlot? He said to him, 'A man once fasted for thirty days and sought to commit a sin, and when he saw her, he changed his mind.'

And why did he smile when he saw that man who said to the tax collector, 'Make me a tax collector so that I may sit for two years and laugh'? He said to him, 'He has no resting days in the world, and he seeks to have two years of rest.' And why did he smile when he saw that sorcerer? He said to him, 'My father used to sit in the Azzi Valley to practice magic, and when he did not know something, he would ask the demons.

They would remain with him until he entered the Temple Mount, and then they would depart from him. During the construction of the Temple, there was a certain day when King Solomon sat alone and said, "It is written (Numbers 23:22) 'Behold, it is like the lofty horns of a wild ox for him.' And we say that 'lofty horns' refer to ministering angels, and 'wild ox' refers to demons. What is their dispute?

He then heard a heavenly voice telling him to take a three-pronged fork and go to a certain location where he would find a red heifer. He was to take a hair from its neck and use it as a symbol of his authority over both the ministering angels and the demons. He followed these instructions, and the demons were banished to one half of the world and the ministering angels to the other half. He then traveled the world, and wherever he went, he would proclaim, "I have been King Solomon."

People would respond that they had never heard of such a thing.Later, the builders of the Temple asked him if he wanted to be king, but he declined. They then sent a message to the queen of Sheba, who asked him the same question, to which he again declined. When they heard this, they gave him a cloak with the name of God inscribed on it, as well as a chain of gold. Solomon then went to the location where the heifer was and saw it blooming with flowers.

Even then, he faced a challenge from the demons, as it is written (Song of Songs 3:7-8) "Behold, it is the bed of Solomon, surrounded by sixty mighty men from the mighty men of Israel."Some say that Solomon was both a king and a commoner, while others say that he was only a king.

"And the frog shall come up upon thee, and upon thy people, and upon all thy servants." (Exodus 8:2) There was one frog, but it would travel and ascend to carry out its mission. "And the frog shall come up upon thee and upon thy people, and upon all thy servants" means that they were destroyed, as it says: "For they are ruined through them, blemish is in them." (Leviticus 22:25) "Their vine will be destroyed by hail." (Psalm 78:47) Rabbi Huna said in the name of Resh Lakish: "Hailstones used to fall in Paltikin and cut down all the trees." Rabbi Yochanan learned this from Resh Lakish and repeated it twice. "Chanamel came and said:"...

"And he locked the hail in their cities." When the hail was about to come, Moses said to Pharaoh, "Send out your livestock." Pharaoh replied, "Now we are going to listen to the words of the son of Amram?" Rabbi Re'aya Bedayti explains: Once there was a woman who had a staff that she would use to strike her, but when the hail came, it became like a wall in front of her sheep. "And he locked the hail in their cities," and they could not move. The Egyptians said, "Woe to that man! What is he doing?" He would take an animal, slaughter it, and feed his children from it. When he slaughtered it, the bird would come and snatch it from his shoulder, as it says, "And their livestock to the hail." It is similar to what is said, "And the sons of the Raphaim will raise up birds."...

Yafles Netiv L'Afo. Rabbi Huna in the name of Rabbi Ivon says that every blow that was inflicted on the Egyptians was measured and weighed, and it was inflicted upon them accordingly. Their souls were not spared from death. Another explanation: Rabbi Yehoshua ben Levi said that every blow that was inflicted upon them was a specific punishment for a specific sin.

And they survived only because of God's protection. And all the firstborn in Egypt were struck. Rabbi Abba bar Acha says that the firstborn refers to the firstborn son of a man, the firstborn daughter of a woman, the firstborn of an animal, and the firstborn of everything. And if someone did not have a firstborn, the death of someone else in their household served as atonement, as it is stated: "For there was no house where there was not someone dead" (Exodus 12:30)....

"And he departed like a flock with them." Just as this flock cannot be fixed if they stray, so too Israel (Exodus 16:4), "And the people went out and gathered." Just as this flock damages trees without their owner being liable, so too Israel. Sometimes this flock is sheared and its wool and milk are used for its owner's benefit, so too Israel.

Rabbi Yochanan said in the name of Rabbi Eliezer, who cited Rabbi Yossi HaGalili (Ezekiel 34:31), "And you, my flock, the flock of my pasture, are men, and I am your God," implying that Israel are like a flock. Rabbi Shimon said in the name of Rabbi Yossi ben Ketzarta, and Rabbi Yudan said in the name of Rabbi Yehoshua ben Levi, in whose flock? In the flock of Jethro. In which herd?

In Jethro's herd. Just as Jethro's herd and flock traveled from the city to the wilderness, so too Israel. Just as this flock follows its owner, so too Israel follows Moses and Aaron, as it is stated (Exodus 15:22), "And Moses led Israel onward from the Red Sea."

And he brought them to his holy mountain, this is the Temple. And he cast lots for them in the inheritance and settled them in their tents. The glory of Israel dwelled in their thirty-one tents. The Mishkan of Shiloh was abandoned. One verse says (1 Samuel 1:24), "and she brought him to the house of the Lord at Shiloh," and another verse says, "he abandoned the Mishkan of Shiloh" (Psalms 78:60). The lower part of the Temple was made of stones, and the upper part of curtains. Rabbi Zera says it was made of boards, as it is written, "He abandoned the Mishkan of Shiloh." The Ark was given to the captivity of Azza.

"Fire consumed his (Aaron's) sons, Nadav and Avihu. Abba Hanan says, Nadav and Avihu were divided (in opinion) [when offering the strange fire]. They used to say, "We are the sons of the High Priest, our ancestor is King David, our mother's brother was the leader (Moses), we are deputy high priests. What woman is fitting for us?" Therefore, fire consumed his sons. And why did it happen? Because they did not get married in their youth." [Note: This is a passage from the Talmud, Tractate Sanhedrin 52a, discussing the incident where Aaron's sons offered a strange fire before God and were consumed by fire.]

"His priests fell by the sword; this refers to Hophni and Phinehas. And the Lord awoke as one asleep." Rabbi Berechiah said in the name of Rabbi Elazar: Until the end comes, the Holy One, blessed be He, makes Himself as if He were asleep, and then He will awaken as one who has been asleep. But when the end comes, He will rejoice like a warrior who has had wine."

"And he struck his enemies in the rear." Rabbi Yitzchak bar Mariyon said: "The sword of the Holy One, blessed be He, has sixteen faces, as it is stated (Ezekiel 21:21): 'Unite the right, turn to the left, wherever your face is set.' Unite [them] - four; the right - four; the left - four; and the back - four. Thus, [there are] sixteen [faces]."

"And he chose the mount Zion which he loved, in the tribe of Judah." Rabbi used to sit and delineate all the boundaries of the tribe of Benjamin. Rabbi Simeon, son of Rabbi Hiyya, said to him: "But isn't it written, 'And he rejected the tent of Joseph, and chose not the tribe of Ephraim; but chose the tribe of Judah, mount Zion which he loved'?" He replied to him: "Indeed, this supports the opinion of my father, that just as the choice that was mentioned in the tribe of Judah was mentioned only in relation to Benjamin, so too the rejection that was mentioned in the tribe of Joseph was mentioned only in relation to the tribe of Benjamin."...

"And he built his sanctuary like high palaces." When David used to tend his father's flock, he sang Psalm 22. Therefore, it says "and he built his sanctuary like high palaces," and he chose David his servant and took him from the sheepfolds. Rabbi Yehoshua HaKohen said: What is meant by the term "sheepfolds" that David came from? This refers to the fact that he would take out the young goats and feed them the tips of the grass. He would take out the lambs and feed them the middle of the grass, and he would take out the old sheep and feed them the heartiest part of the grass. God said: Since he knows how to tend my sheep, he will tend these sheep of Israel, as it says "And I will give you shepherds after My own heart, who will feed you with knowledge and understanding." (Jeremiah 3:15)...

Psalm of Asaph. O God, nations have entered Your inheritance. And if this psalm was meant to be a lament. Similarly, you say (2 Samuel 15:30) "David went up the ascent of the Mount of Olives, weeping as he went."

Yet it is written "psalm". This is what the verse means (Proverbs 21:15) "It is joy for the righteous to do justice." The righteous pay their debt and sing to God. Similarly, Asaph says "Psalm of Asaph, O God."

It is like a king who had a son who was difficult and did not listen to his father. What did the king do? When he was angry, he entered his son's chamber and tore and cut until it was all ripped apart and threw the son out. The king said, "I did wrong by tearing my son's chamber.

I could have done it better, and I did not kill him in my anger because if I did, my brother's son would inherit me, and it is better that my son inherits me." Similarly, Asaph said that God did wrong by releasing his anger on trees and stones and not on his children. As it says (Lamentations 4:11) "The Lord has exhausted His anger; He has poured out His blazing wrath." How has He kindled a fire in Zion?

Therefore, Asaph said, "You let them enter, and it is not written in the Torah (Numbers 1:51) 'But the outsider who comes near shall be put to death.' Not only the outsider, but also Aaron's holy sons who entered to offer were burned. Similarly, "And so did Uzziah not enter except for your honor, to burn incense before you, and he came out as a leper, and not only that but the earth trembled. And these uncircumcised ones who signed to enter, God said to him, "These entered without permission, therefore I struck them down.

But those who entered with permission, I commanded them to enter as it says, 'Behold, I am calling to all the families of the earth' (Jeremiah 1:15)." God said, "What did the name Jerusalem do? It made itself a ruin, but I will renew it as it says, 'Instead of bronze I will bring gold' (Isaiah 60:17)." He said before Him, "Master of the universe, behold, You are renewing these, Your sons who were killed.

What will You do, as it says, 'They gave the corpses of Your servants as food to the birds of the sky, the flesh of Your pious ones to the beasts of the earth' (Psalms 79:2)? Were they pious? But isn't it written, 'Jerked horses and eager warriors, every man staring ahead to the fight, jeering at them' (Jeremiah 6:23)?" Asaph said, "Once judgment was passed on them, they were pious."

And similarly it says, 'If the wicked son deserves a beating, he is called your brother before you afflict him' (Deuteronomy 25:2). At first, he is called wicked, and after he is punished, he is called your brother, as it says, 'And your brother was humbled before your eyes' (Deuteronomy 25:3)."

"Pour out their blood like water, as it is said (Psalms 79:3), 'They have poured out their blood like water on the land.' Let the flesh of your pious ones be food for the beasts of the earth, to make known that even their bones would not be left unburied. If a person owes his friend a hundred coins and he says to him, 'Give me my money,' and he responds, 'I don't have it,' he has done all he can since he has no means to pay.

But the Holy One, blessed be He, does not act in this way. He takes the soul even if it means taking it from the flesh. As it is written (Isaiah 10:18), 'From soul to flesh He will destroy.' The soul and flesh cannot be taken from the bones.

As it is written (Jeremiah 8:1), 'At that time, says the Lord, they shall bring out the bones of the kings of Judah.' Not only that, but they shame us, as it is said (Psalms 79:4), 'We have become a taunt to our neighbors.' And not only that, but they deny their guilt, as it is written (Jeremiah 50:7), 'They say, "We are not guilty."' And it is written (Zechariah 11:5), 'And their buyers say, "Blessed be the Lord, for I am rich."'."

"To the conductor, on the tune of "Lilies." A Psalm of David. Hear, O Shepherd of Israel, You Who leads Joseph like a flock; You Who are enthroned upon the cherubim, shine forth. As for the verse (Song of Songs 2:2), "As a lily among thorns, so is my beloved among the daughters," Rabbi Acha said, "The Holy One, blessed be He, said, 'Let your deeds be moist like this lily.'"

Our sages explained that this chapter was fulfilled in the days of Yoel ben Pethuel. The Rabbis said, "Why was his name called Pethuel? Because he would meditate at his gate like a virgin." Rabbi Yehoshua ben Nehemiah said in the name of Rabbi Yitzchak, "When the prophet judges a person, he does not judge him by saying, 'You have sinned,' but rather by saying, 'Have you not sinned?'

As it is written (Jeremiah 2:35), 'Behold, I will judge you for saying, "I have not sinned."' And it is written (1 Samuel 7:6), 'They said there, "We have sinned to the Lord."' And it is written (1 Chronicles 5:13), 'The name of the firstborn was Yoel.' And another verse states (1 Chronicles 2:24), 'The name of the firstborn was Aviah.'

Rabbi Yehuda bar Siman and the Rabbis said, "Just as the latter was a wicked person, so was the former a wicked person." Rabbi Yehuda said, "He changed his deeds and became like his father." Rabbi Acha said, "He (Yoel) is the same person as his father (Aviah)."...

"Shepherd of Israel, listen. Just as the year of redemption sustains [us], so too the year of sustenance brings [us] redemption. And just as sustenance is provided every day, so too redemption comes every day. And just as redemption involves miracles, so too sustenance involves miracles.

Rabbi Samuel bar Nachmani said, 'Sustenance is even greater than redemption, for redemption comes through an angel, as it says, "The angel who redeemed me from all harm" [Genesis 48:16], while sustenance comes directly from God, as it says, "God who shepherds me" [Psalms 23:1]." Therefore, Shepherd of Israel, listen and conduct [yourself] like Joseph's flock. Just as Joseph gathered [grain] from the years of plenty for the years of famine, so too gather us from the life of this world to the life of the next.

Just as Joseph provided for his brothers according to their deeds, as it says, "Bread according to their children's needs" [Genesis 47:12], so too provide for us according to our deeds. Rabbi Tanhuma said in the name of Rabbi Avin, 'Just as Joseph repaid his brothers' evil deeds with good, so too have we repaid your "evil" deeds, as if we had transgressed your commandments. You have repaid us with good.' Therefore, conduct [yourself] like Joseph's flock."...

"Before Ephraim and Benjamin and Manasseh" (Psalms 80:3). Five things are asleep in the world. Might, as it is said, "Rouse Your might" (Psalms 80:3). The bow, as it is said (Habakkuk 3:9), "Your bow is laid utterly bare." The sword, as it is said (Zechariah 13:7), "O sword, awake against My shepherd." The arm, as it is said (Isaiah 51:9), "Awake, put on strength, O arm of the LORD." And zeal, as it is said (Isaiah 42:13), "Like a man of war He rouses zeal." Thus, "Before Ephraim and Benjamin and Manasseh, etc." "And come to save us" (Psalms 80:3). Rabbi Hilkiah said in the name of Rabbi Abbahu: "And come" is written in full spelling, indicating that all the salvation is Yours. "O God, restore us, and let Your face shine, that we may be saved" (Psalms 80:4). Rabbi said: We have nothing but the shining of Your face.

Before Ephraim, Benjamin, and Manasseh. There are five things that are old in the world: Strength, as it says "Awaken your strength". The bow, as it says "Your bow was made ready". The sword, as it says "Awake, O sword, against my shepherd". The arm, as it says "Awake, put on strength, O arm of the Lord". And jealousy, as it says "For jealousy is the rage of a man". "Woe to Ephraim, [and Benjamin,] and Manasseh" and so on, and let us go to its salvation. Rabbi Helkiyah said in the name of Rabbi Abbahu, "And go, it is written that all your salvation is: 'God, cause us to return and cause Your face to shine, and we will be saved'." Rabbi said, "We only have the radiance of Your face."...

You have eaten the bread of tears, etc. Rabbi Elazar says that Esau the wicked shed three tears from his eyes. One from his right eye, one from his left eye, and the third is connected to both eyes, as it says, "And you shall wet your bread with tears, a third part thereof" (Psalms 80:6). He only says "a third," not "three." Rabbi Berachiah says, "One-third of a tear he shed."

Rabbi Avin says, and some say it was in the name of Rabbi Shemlai, that the Great Assembly said before God, "Master of the Universe, because of the three tears that the wicked Esau shed, you have given him control over the entire world, and you have given him peace in this world. When you see the suffering of your children and their eyes overflowing with tears every day, just as it says, 'My tears have been my food day and night' (Psalms 42:4), have mercy on them, even if it is just a little."

"You will plant a vineyard in Egypt." What is this vine that they cultivate, and it remains silent; they tread on it, and it remains silent, and in the end, its wine causes harm to a person and causes him to stumble. So too is Israel among the nations of the world. And what is this vine?

They throw stones and thorns at it, and in the end, when it produces wine, it rises to the person's head and he is punished. So too is Israel, as it is said: "Israel is holy to the Lord, the first of His crops" (Jeremiah 2:3). Why have you broken down its fences? Just as with this vineyard, when it is broken down, all who pass by trample it and plunder it, so too is Israel, in Babylon, Media, Greece, and Edom, they were plundered and their army leaders were brought to Babylon as captives, as it is said: "All who pass by plunder him" (Psalms 80:13).

"A pig from the forest ran away. This is the king. And Ziz Shaday will graze her, this is Isrteculin. Another thing, a pig from the forest - the letter Ayin is dependent on it.

If you have merit, what fish are in the river, the evil eye does not rule over them, as it is said (Genesis 48:16), 'And let them multiply like fish.' So it is with Israel. But if not from the forest of the pig, from the return of the plow, similarly you say (Isaiah 21:1), 'The burden of the desert of the sea.' If it is a sea, why a desert, and if a desert, why a sea?

Rather, if you have merit, they are like the creatures of the sea, which as soon as they come up on land, they die immediately. But if not, they are like creatures of the desert. 'Be a desert of the sea.' Another thing, 'the desert of the sea' - these are the non-Jews who are compared to the creatures of the sea.

This is what is written (Daniel 7:3), 'Four great beasts came up from the sea.' Rabbi Pinchas and Rabbi Helkiya in the name of Rabbi Simon said, 'The prophet did not explain for the sake of the fourth kingdom but for Moses and Asaph.' Moses said (Leviticus 11:7), 'And the pig, for it has a split hoof.' Just as the pig spreads its hooves and says, 'See that I am pure,' so too do the wicked who steal and rob and commit violence, and appear as if they are true judges.

Asaph said, 'A pig from the forest ran away.' Rabbi Pinchas and Rabbi Helkiya in the name of Rabbi Simon said there was an incident with one ruler who judged in one day witches, oath-takers, and murderers. And he said to his advisor, 'I have done three things in one night.' 'Be a pig from the forest.'"...

God of Hosts, please turn your gaze from heaven and see, and tend to this vine and protect the one you have planted with your right hand. Rabbi Nachman said in the name of Rabbi Yaakov Dexarin: the same phrase that was said to Abraham (Genesis 18:10), "I will surely return to you." May your hand be upon the man you have chosen (Psalm 80:18), "Look down from heaven and see." And tend to (Genesis 21:1), "The Lord visited Sarah."

Burned by fire like thorns. Rabbi Shila and the rabbis disputed it; one said that "burned like thorns," and the others said, "it doesn't say 'thorns,' but rather 'like a thornbush,' and anything that is compressed is interchangeable." And protect the one you have chosen with your right hand. May your hand be a shield for the man at your right hand (Psalm 80:18).

Rabbi Yitzchak said, "May your hand be available to punish the wicked deed, the oath that you swore to him with your right hand (Genesis 26:39), 'Your dwelling shall be away from the fatness of the earth.' May the son of Amittai not be forsaken by you, as it says (1 Samuel 12:22), 'The Lord will not cast off his people.' God of Hosts, restore us; let your face shine upon us, that we may be saved. Rabbi Yochanan said, "We have nothing but the radiance of your face to save us."

... Another explanation. Why does the verse (Psalms 81:2) mention Yaakov and not all of the forefathers? Our rabbis taught: a man is measured with the measure by which he measures, as it says “In that measure (b’saseah), when they sent them out, it strove with it…” (Isaiah 27:8) A seah with a seah.

I only know seah, from where do I learn tirkav and a half tirkav, kab and a half kav, rovah and a half rovah, a tuman and an uchlah? Scripture says “For every victory shout (s’on soein) sounds with clamor…” (Isaiah 9:4) Here there are many measures. I only know about something which comes by measure, from where do I learn little bits that add up to a large amount? Scripture says “…adding one to another to find out the account.” (Ecclesiastes 7:27) This is like a king who had three people that loved him, and sought to build himself a palace.

He brought the first one and said to him: I want to build a palace for myself. His love replied to him: I recall that it was a mountain in the beginning. He called to the second love and said to him: I want to build a palace for myself. He replied: I recall that it was a field in the beginning.

He called to the third love and said: I want to build a palace for myself. He replied: I recall that it was a palace in the beginning. He said to him: by your life! I will build that palace and call it by your name.

So too Avraham, Yitzchak and Yaakov were lovers of the Holy One. Avraham called the Holy Temple ‘mountain,’ as it says “On the mountain, the Lord will be seen.” (Genesis 22:14) Yitzchak called it field, as it says “…the fragrance of my son is like the fragrance of a field…” (Genesis 27:27) Yaakov called it ‘house’ even before it was built, as it says “This is none other than the house of God…” (Genesis 28:17) The Holy One said to him: by your life!

You called it a house before it was built and I will call it by your name, as it says “Come, let us go up to the Lord's mount, to the house of the God of Jacob…” (Isaiah 2:3) So too Jeremiah said “So said the Lord: Behold I am returning the captivity of the tents of Jacob…” (Jeremiah 30:18) So too Asaf decorated his words and only recalled the God of Yaakov with a trumpet blast, as it says “…sound the shofar to the God of Jacob.” (Psalms 81:2)

"Raise a song and strike the tambourine." Rabbi Hiyya bar Abba said, "The nevel (harp) is like a corpse (naveil)." Rabbi Shimon said, "The nevel is for itself, and the kinor (lyre) is for itself, and there are pegs and nails between them." Rav Huna said in the name of Rabbi Assi, "Through the leather that is not worked and through the pegs and nails."

And why is it called nevel? Because it makes all kinds of music decay. Rabbi Yehuda bar Rabbi Elai said, "In this world, it is through the pegs and nails (and how many pegs are there between them) that there are seven pegs in the kinor, as it says, 'Seven times a day I praise You' (Psalms 119:164). In the days of the Messiah, there will be eight, as it says, 'For the conductor, on the eighth' (Psalms 12:1). And in the future to come, there will be ten, as it says, 'On me is a decade and a nevel (harp)' (Psalms 92:4)."

Blow the shofar in the month. This is what the scripture says (Psalms 89:16): "Happy is the people who know the shofar blast; they walk, O Lord, in the light of Your countenance." "Those who know the shofar blast" refers to the generation of the wilderness who camped and traveled by the sound of the shofar, as it says (Numbers 10:4): "And if they blow but one [shofar], then the princes, the heads of the thousands of Israel, shall gather themselves unto you."

"They walk, O Lord, in the light of Your countenance" as it says (Exodus 13:21): "And the Lord went before them by day." Another interpretation: "Happy is the people" refers to the elders who determine the months and establish the new year. "In the light of Your countenance" - Rabbi Abbahu said, this refers to God who agrees with them. Rabbi Yosei ben Yaakov said in the name of Rabbi Acha (Genesis 49:21), "Naphtali is a hind let loose, who utters beautiful words."

These are the words of Torah that were given through the shofar, as it says (Exodus 20:15): "The sound of the shofar." Therefore, "Blow the shofar in the month." Rabbi Yoshiyah said, "Do not the nations of the world also have hands raised in doubt?" Rather, "Happy is the people" refers to the Jewish people who know how to please God with the shofar.

Another interpretation: "Happy is the people" refers to the Jewish people who know how to please God on Rosh Hashanah. "In the light of Your countenance they will walk" refers to Yom Kippur, on which the Lord forgives and enlightens them. "Blow the shofar in the new moon" refers to the month during which the new moon is covered, and this is Rosh Hashanah. "Blow the shofar in the new moon."

The rabbis say: "Renew your deeds and improve your deeds, and I will cover your sins," as it is said: "You have borne the guilt of Your people, You have covered all their sins" (Psalms 85:3). Rabbi Berechiah said in the name of Rabbi Abba: "Improve your deeds and renew your deeds." Just as the shofar sound comes from one end and goes out the other, so do all the accusers in the world accuse before me, but I hear from one side and vindicate from the other. Therefore, blow the shofar in the new moon."

A Psalm of Asaph. God stands in the congregation of God; He judges among the gods. This is what the scripture says (Deuteronomy 1:17): "You shall not show partiality in judgment." Likewise, Jehoshaphat says (2 Chronicles 19:6): "For there is no injustice with the Lord our God, no partiality, nor taking of bribes."

This is the Lord God, so that the judges will not say to themselves, "We are the ones who are sitting." The Lord said to them, "You should know that I am with you, as it is said, 'God stands in the congregation of God.'" And it is said (Isaiah 61:8): "For I, the Lord, love justice; I hate robbery and wrongdoing." And if you pervert justice, I will rebuke you, as it is said (Malachi 3:5): "So I will come to put you on trial.

I will be quick to testify against sorcerers, adulterers, and perjurers, against those who defraud laborers of their wages, who oppress the widows and the fatherless, and deprive the foreigners among you of justice." Be in the midst of God and He shall judge.