Midrash Tehillim Reader

How long will you judge unjustly and show partiality to the wicked? As it says (Psalms 82:2), "How long will you judge unjustly and favor the wicked?" I desire to do justice. Judge the poor and the orphan and vindicate them. Don't steal from the rich just because he is wealthy. Why? "The earth and all that is in it belong to the Lord." (Psalms 24:1) The world is Mine, and I have said to make the rich prosper, yet you take away what is rightfully theirs. They don't understand and don't know, they walk in darkness. They don't know how to judge righteously and that is why the world is falling apart. As it says, "All the foundations of the earth are unstable." (Psalms 82:5)

"I said: 'You are gods, etc.' I commanded man one commandment and he did not observe it, and I expelled him from the Garden of Eden, as it is stated, 'So He drove out the man' (Genesis 3:24). Indeed, you will die as men and fall like one of the princes, the heavenly princes, as it is stated, 'The Lord will punish the host of heaven on high' (Isaiah 24:21). Arise, O God, judge the earth; for You shall inherit all the nations. Overcome them and You shall be justified in Your judgment and judge them, as it is stated, 'And the Lord abides forever, He has established His throne for judgment' (Psalms 9:8)."

A Song, a Psalm of Asaph. God, mighty are Your deeds; do not remain silent! The verse says (Ecclesiastes 8:5), "He who keeps a commandment experiences no evil thing." (ibid 8:4), "For the word of a king is powerful." The righteous say to the Lord, "What will You do?"

He says to them, "Arise," and He rises, as it says (Numbers 10:35), "Arise, O Lord." They say to Him, "Do not sleep," and He awakens, as it says (Psalm 44:24), "Rouse Yourself! Why do You sleep, O Lord?" And He awakens, as it says (Psalm 78:65), "Then the Lord awakened as one out of sleep."

They say to Him, "Be like one who is silent," and He listens, as it says (Isaiah 42:23), "Who among you will listen to this? Will listen and heed in the time to come?" Likewise, Isaiah says (ibid 62:6), "Upon your walls, O Jerusalem, I have appointed watchmen." (ibid 62:7), "Do not give Him rest until He establishes Jerusalem." O God, mighty are Your deeds; do not remain silent!

You are still and we are still, as it says (Lamentations 2:10), "They sit on the ground, the elders of the daughter of Zion are silent." We have been silenced. (Exodus 14:14), "The Lord will do battle for you." Therefore, do not be silent. Do not be silent, and do not be still until You see salvation for Your children.

And so it says (Psalm 83:3), "For behold, Your enemies stir, and those who hate You raise their heads." (Isaiah 17:12), "Woe to the uproarious multitude of many peoples, who make a noise like the noise of the sea."...

"Secrets shall be heaped up for Your people. They come to Your people because we keep the Torah, as it says (Psalms 25:14) 'The secret of the Lord is with those who fear Him.' They consult about Your hidden ones. They take counsel about Your altar to uproot it. This is what is written (Leviticus 1:11) 'On the north side of the altar.' So that we do not offer sacrifices before You."

They said, "Let us destroy them from among the nations." As long as Israel exists, He is called the God of Israel. And if Israel is uprooted, who is He called? For they have consulted together with one consent. Everything they do and feel towards us is for Your sake, as it is said (Psalms 2:2) "The kings of the earth take their stand and the rulers gather together against the Lord and against his anointed one."

To the chief musician, upon the Gittith, for the sons of Korah. This is what the scripture says in Isaiah 63:6, "I will tread down the peoples in my anger." What should we say? "I will make mention of the loving kindnesses of the Lord" (Isaiah 63:7). And anyone who sees the Gittith will be victorious. Isaiah saw it and said, "I will make mention of the loving kindnesses of the Lord." David saw it and said, "Upon Gittith" (Psalm 8:1). Asaph saw it and said, "Upon Gittith, a Psalm for Asaph" (Psalm 81:1). The sons of Korah saw it and said, "Upon the Gittith, for the sons of Korah."

"How beloved are your dwelling places, O Lord of hosts! What is the significance of this love? It is that for the sake of the Temple, you have made this lyre, so that whoever contributes to the Temple will have their name inscribed on it. As it says in Isaiah 66:6, "A voice of uproar from the city, a voice from the Temple!"

This refers to the good deeds done in the city and in the Temple. So, how beloved are your dwelling places, O Lord of hosts! The Temple is called "beloved," and those who built it are also called "beloved," as it says in 2 Samuel 12:25, "And they called his name Jedidiah (beloved of the Lord)." And those who were built in its territory are also called "beloved," as it says in Deuteronomy 33:12, "Of Benjamin he said, 'The beloved of the Lord shall dwell in safety by Him; he covers him all the day long, and he dwells between his shoulders.'" David also said in Psalm 60:7, "That your beloved may be delivered."

My soul longs and faints for the house of the Lord. This is not just a present feeling, but the Israelites also longed for the Temple when they were at the sea, as it is said, "You led them in Your faithfulness to Your holy abode" (Exodus 15:13). Bring it and taste it. The Israelites said, "How long will our enemies hate us and say, 'Like a bird wandering from its nest'?" (Proverbs 27:8).

There is no one but God, as it is said, "The Lord is a man of war" (Exodus 15:3). It is said that God does not return to His house, as it is said, "So a man wanders from his place" (Proverbs 27:8). And it is also said, "Flee, like a bird, to your mountain" (Psalm 11:1). It did not say "dove," but "bird."

One takes the chicks of a dove, and it returns to its place, as it is said, "For the dove found no resting place for the sole of her foot" (Genesis 8:9). But this bird is different; it lays its eggs in one place and takes its chicks, and does not return to its place. Similarly, the wicked and Israel are compared to this bird, as it is said, "Even the sparrow finds a home, and the swallow a nest for herself" (Psalm 84:4)....

"Happy are those who dwell in your house, they will still praise you, Selah. Happy is the one who has strength in you, who has set their heart on pilgrimage. As they pass through the Valley of Baca, they make it a place of springs; the autumn rains also cover it with pools. They go from strength to strength, till each appears before God in Zion."

The phrase "Valley of Baca" refers to the valley of tears, which is identified with the punishment of Gehenna. Rabbi Elazar said that the name "Baca" is derived from the word "be-kat," which means "lamentation." The verse teaches that even in the depths of despair, the righteous can turn their tears into springs of joy. Rabbi Yochanan said that the phrase "they go from strength to strength" means that the righteous ascend higher and higher, until they reach a level where they can praise God with the highest possible praise.

This is contrasted with those who think they are better than others, who instead of praising God, curse Him. Rabbi Yochanan said that the saying "they will still praise you" means that even after the righteous have reached the highest level of praise, they will continue to praise God, because they know that there is always more to learn and more to praise.

"They will go from strength to strength." Rabbi Yonah said in the name of Rabbi Levi, "There is no satisfaction for friends in the future until where?" Rabbi Pinchas said, "Until he appears before God in Zion." "O Lord God of hosts, hear my prayer." Rabbi Levi said, "This refers to the crown that Moses gave to Judah, as it is written, 'Hear, O Lord, the voice of Judah.' Therefore, the Lord God of hosts said, 'Hear my prayer.' And so it is said, 'Incline Your ear, O Lord, and answer me, for I am poor and needy.'"

"To the conductor, a psalm of the sons of Korah. You desired, O Lord, your land. This is what the scripture says (Deuteronomy 11:12): 'a land that the Lord your God seeks; the eyes of the Lord your God are always on it, from the beginning of the year to the end of the year.' The Holy One, blessed be He, scrutinizes and observes the land until the deeds of Israel please Him and they fulfill the commandments that they were commanded, such as giving tithes, observing the Sabbatical year, and all the commandments that were given to them.

At that moment, their deeds please the Holy One, blessed be He. As it is also said (Leviticus 26:34), 'then shall the land be pleased with its Sabbaths.' Therefore, You desired, O Lord, Your land, forgiving the iniquity of Your people, covering all their sins. Who bears the iniquity of the land in which they dwell?

As it is said (Isaiah 33:24), 'the people who dwell in it will be forgiven their iniquity.' Blessed are the inhabitants of the land of Israel, who have neither sin nor transgression, neither in life nor in death. As it is also said (Micah 7:18-19), 'Who is a God like You, pardoning iniquity and passing over the transgression of the remnant of His heritage? He does not retain His anger forever, because He delights in mercy.

He will again have compassion on us, and will subdue our iniquities. You will cast all our sins into the depths of the sea.' Ezekiel also said (Ezekiel 16:42), 'So I will lay to rest My fury toward you, and My jealousy shall depart from you. I will be quiet and no longer angry.'

Hosea also said (Hosea 14:5), 'I will heal their backsliding, I will love them freely, for My anger has turned away from him.' The sons of Korah say: 'How long will You say to us (Jeremiah 3:14-22), "Return, O backsliding children"? But You say to us, "Return, O Israel, for I am merciful, and I will not cause My anger to fall on you, for I am merciful" (Psalm 6:5).' What do You say?

Will You always be angry with us, even if we repent? Will You not accept us? Should You not repent and give us life, as it is said by Ezekiel (Ezekiel 37:12-14), 'Behold, I will open your graves and cause you to come up from your graves, and bring you into the land of Israel. Then you shall know that I am the Lord, when I have opened your graves, O My people, and brought you up from your graves. I will put My Spirit in you, and you shall live'?

A prayer to David, "Incline your ear, O Lord." Rabbi Levi said that this refers to the gift that Moses gave to Judah when he sought to depart from the world, as it is stated, "And this for Judah he said" (Deuteronomy 33:7). Therefore, "Incline your ear, O Lord, and answer me, for I am poor and needy." Preserve my soul, for I am godly.

The Holy One, blessed be He, is called "godly," as it is stated, "I am godly, says the Lord" (Jeremiah 3:12), and David called himself "godly." Rabbi Abba said in the name of Rabbi Alexandri: Whoever hears his disgrace and remains silent, and has the ability to protest, becomes a partner with the Holy One, blessed be He. For He listens to the nations of the world who blaspheme Him, and He could have destroyed them in one moment, but remains silent. David also heard his disgrace and remained silent. Therefore, "Preserve my soul, for I am godly."

Have mercy on me, O Lord, for I call to you all day long. And is it possible for a person to pray all day long? Only in this world, which is a day for the nations of the world and a night for Israel. But I call to you all day long. Rejoice the soul of your servant, for to you, O Lord, I lift up my soul. Bar Kappara says, if a person has a servant and says to him, "I will buy you a garment," he is happy. How much more so if a person says to his flesh and blood servant, "Serve me," are we happy to serve you, O Lord. Rejoice the soul of your servant.

"For You, Lord, are good and forgiving." Rabbi Pinchas HaKohen said that a scale is tipped here with sins on one side and merits on the other. What does the Holy One, blessed be He, do? He takes one note of debt and immediately puts it on the side of merit, as it is said, "And He extended loving-kindness to him" (Genesis 39:21). And the Rabbis say that He supports the scale of sins and raises it, and immediately the merits outweigh them, as it is said, "Who is a God like You, forgiving iniquity and remitting transgression" (Micah 7:18).

There is none like You among the gods, Lord. You are a King of flesh and blood who builds the lower world first, and then the upper world. But the Holy One, blessed be He, does not build the upper world first and then the lower world, as it is said, "In the beginning God created the heavens and the earth" (Genesis 1:1). Flesh and blood cannot make a form that creates a form, but the Holy One, blessed be He, makes His form create a form, as it is said, "Let the waters swarm with swarms of living creatures" (Genesis 1:20).

Man is made in the image of the Holy One, blessed be He, and makes a form that creates a form. The heavens and the earth are the form of the Holy One, blessed be He, as it is said, "These are the generations of the heavens and the earth" (Genesis 2:4). There is none like You among the gods, Lord. All nations whom You have made shall come and bow down before You, O Lord, and shall glorify Your name.

For You are great and do wondrous things. Rabbi Tanchum said, "Flesh and blood insult him to his face and insult his descendants with him, but when they insult him, they take their load with him. But the Holy One, blessed be He, does not burden anyone with His load." Know that Rabbi Chanina and Rabbi Yochanan said that on Monday or on Thursday the angels were created in Psalm above.

My Lord, guide me in Your path. As David said before the Almighty, "If You see me deviating from Your path, it is for You that I do so." Guide me in Your path, my Lord. Rabbi Yitzhak said in the name of Rabbi Chanina bar Abba, "What is this matter similar to?

It is like a person who had two cows, one that plowed and one that did not. What did he do? He removed the yoke from the plow and placed it on the other cow and made the one that did not plow, plow. What is something that does not desire to accept the burden that is placed upon it?

It is forced to accept the burden against its will and is guided to where it is desired. So too, with the evil inclination, one must not guide it to where it desires to go, as it says, "Guide me in Your path, Lord." I will thank You, Lord, with all my heart, both with the good inclination and with the evil inclination, that I may not be ensnared by them. Rabbi Chiya asked, "What is 'And You saved my soul from the lowest depths?'"

Rabbi Yudan said, "The path of adulterers is set in the depths of Sheol." Guide me, for Your kindness is great upon me, and You have saved my soul from the depths of Sheol....

"God, the arrogant have risen against me, etc. But You, Lord, are merciful and gracious." Rabbi Shmuel bar Nachmani said that God extends His patience with the wicked and then punishes them, but He extends His patience with the righteous and rewards them with good and peace. Rabbi Acha said in the name of Rabbi Tanchum bar Chiya that God initially extends His patience, but once He begins to punish, He pushes away His anger, as it is said, "They come from a faraway land, from the end of the heavens—the Lord and the weapons of His anger."

It is compared to a king who had evil troops, and every rebellious state that rose against him, he would send them to destroy it. What did the king do? He pushed them away from his kingdom so they wouldn't damage it. Rabbi Berachiah said in the name of Rabbi Levi that the angel appointed over anger is far away, as it is said, "They come from a faraway land."

God said that if He were to get angry with the people until His anger was quenched, they would come to Him in large groups, but He accepts them and they are, so to speak, "spared." Therefore, be patient.

Turn to me and be gracious to me. David our master said, "O Lord of the world, turn away from all your affairs and turn to me and be gracious to me. Make a sign for my benefit against Ahithophel, for you have helped me through my distress. And you have comforted me through Nathan the prophet, who said, 'The Lord has also forgiven your sin'." (2 Samuel 12:13)

Another thing, You have done a sign with me for good. In Yaakov, this verse is mentioned. You have dealt with me in relation to Esav and his chieftains. For You, Hashem, helped me with Rachel, and comforted me with Lavan. Another thing, it is spoken of in Israel. When the tongue of crimson wool was hung at the entrance of the Sanctuary, they knew that their prayers had been heard. Be with me for good, and let my enemies see and be ashamed, so that the nations of the world will say that they are not forgiven. Another thing, You helped me on Rosh Hashanah and comforted me on Yom Kippur, as it is said, "For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the Lord." (Leviticus 16:30)

Psalm, a song of the sons of Korah. Its foundation is on the holy mountains, the Lord loves the gates of Zion. The Almighty said, "I love the gates that are prominent in the law, of all synagogues and houses of study." Another interpretation of the verse, "A turbulent city is one without comfort" (Isaiah 54:11), Rabbi Isaac said, "Turbulence refers to actions and being unsettled."

Just as it is said, "There was a great storm on the sea and there was no comfort" (Jonah 1:4), so too, the Almighty said to Israel, "In this world, I chastise you" (Isaiah 54:11). "I will lay your foundation with sapphires and make your pinnacles of rubies, your gates of crystal and your walls of precious stones" (Isaiah 54:11-12). "I will make your battlements of rubies, your gates of gems, and all your walls of precious stones" (Isaiah 54:12).

There was a man who took a sapphire stone to test it. He put it on a sandstone and struck it with a hammer, and the sandstone broke, but the sapphire did not. "I will make your suns like shards of glass" (Isaiah 54:12). Rabbi Berachiah said in the name of Rabbi Abba bar Kahana, "Michael and Gabriel disagreed about this.

Some say they will be made of sapphire and some say they will be beautiful." The Almighty said to Isaiah, "Both will be made, and I will make your suns like shards of glass, and your gates like the stones of a gun." Rabbi Yehuda said in the name of Rabbi Shmuel, "The great gate of Jerusalem has two mezuzot and two carvings of one stone." Rabbi Yochanan said, "Your gates will be made of large, good stones, ten by twenty cubits, and will be placed at the gates of Jerusalem."

One of his disciples scoffed at this and said, "We don't remember a simple tradition, how can we remember something so complex?" Later, his ship sailed out to sea and he saw the ministering angels chiseling large and good stones, ten by twenty cubits. He asked them, "For whom are you doing this?" They answered, "These will be placed at the gates of Jerusalem."

When he returned and saw the fulfillment of the prophecy, he said, "Blessed are those who believe." Rika said to him, "If you had not seen it, you would not have believed it. You scoffed at the words of the sages, but when you set your eyes on it, a pile of bones was made." Rabbi Pinchas HaKohen Bar Chama related a story about a certain pious man who was traveling and was amazed at the following thought: "Is it possible that a gate with two mezuzahs and a stone threshold could rise ten cubits high?"

He then saw a single stone rising from the sea to a height of twenty cubits. Be careful not to use your gates as gunstones, and let all your borders be made of precious stones. Rabbi Benjamin Bar Levi said, "In this world, people are busy digging their fields, but in the future, all your borders will be made of precious and good stones." Rabbi Yudan said, "In the future, if a person owes his friend two or three gold coins, he will say to him, 'Let us go to the King Messiah.'

And they will go to him, and he will say to him, 'What do I owe you two or three gold coins for?' Take it from here that gold and silver before the King Messiah are like dust, as it is said, 'The Lord is your boundary and your peace.'" The sons of Korach asked him, "When will you do this?" He replied, "I will tell you that we will sing and praise."

Woe to the sons of Korach who sing a psalm whose foundation is in the holy mountains. The foundation of the world is in the merit of the two mountains of holiness, Mount Sinai and Mount Moriah. Rabbi Pinchas said in the name of Rabbi Reuben, "God will bring to Sinai, Tabor, and Carmel and give Jerusalem precedence over them, as it is said, 'The mount of the Lord's house shall be established at the top of the mountains.'"

Rabbi Chanina said, "Not only that, but it will be a time of singing, and they will respond to him with songs and praises, as it is said, 'And he will lift up from the hills.'" The word "lift up" only means singing, as it is said, "And Chenaniah, chief of the Levites, was for the singing."

Another interpretation of the foundation of the world is based on the holy mountains - Mount Sinai and Mount Moriah, which are both symbols of holiness. Rabbi Pinchas, citing Rabbi Reuven, said that God will bring Jerusalem to the forefront and place it on Mount Sinai, Mount Tavor, and Mount Carmel, as it is said in Isaiah 2:2, "And it shall come to pass in the end of days, that the mountain of the Lord's house shall be established as the top of the mountains." Rabbi Chanina added that this will be a time of singing, and the people will sing and make music after Him, as it is said in the same verse, "and all nations shall flow unto it." The word "flow" here can also be translated as "sing," as it is written in 1 Chronicles 15:22, "And Chenaniah, chief of the Levites, was for song."

"The Lord loves the gates of Zion. In every country, there is one palace that the king loves more than all of them, which is in the heart of his own country. So said the Lord, 'I love the gates of synagogues and houses of study, and of all of them, I love Zion which is my palace.'"

“Glorious things are said about you, the city of God, forever.” (Psalms 87:3) This refers to Hezekiah, as it says “…and how he made the conduit and the pool, and he brought the water into the city…” (Kings II 20:20) Hezekiah sealed up the waters of the Gihon spring and it says ‘he brought the water into the city’ because he was a collector of traditions and this verse is actually referring to words of Torah, which are compared to water, as it says “Ho! All who thirst, go to water…” (Isaiah 55:1) It also says “Come, partake of my bread…” (Proverbs 9:5) What would Hezekiah do? When he saw that it was well ordered, he brought it to the city; that it was well taught, he brought it to the city. This is what is written “These too are Solomon's proverbs, which the men of Hezekiah, king of Judah, maintained.” (Proverbs 25:1) Another explanation. ““Glorious things are said about you…” (Psalms 87:3) R’ Huna said in the name of R’ Idi: why did Israel express Gd’s name explicitly in the Holy Temple and use a cognomen outside of the Temple bounds? Because it is written “…to fear this glorious and awesome name, the Lord, your God.” (Deuteronomy 28:58) This is ‘glorious things are said about you.’ And where is it said? In the city of God, in the city of Zion. And where? “…the city of God, forever.” (Psalms 87:3)

Mentioning Rahab and Babylon. Rabbi Yosei bar Simon said: "All nations are destined to bring gifts to the Messiah, as it is written (Song of Songs 4:8): 'Come with me from Lebanon, my bride, come with me from Lebanon. Descend from the top of Amana, from the tops of Senir and Hermon, from the dens of lions, from the mountains of leopards.' " Rabbi Simon said, "Why is a gift called a dorein?" Because it is compared to a woman who looks at herself and sings, as it is written (Job 7:8): 'The eye that saw me shall see me no more; your eyes are upon me, and I am not.'

And when the nations come before the Messiah, he will say to them, 'Is there among you any Israelite who brought them to me?' as it is said (Psalm 96:7), 'Ascribe to the Lord, O families of the peoples, ascribe to the Lord glory and strength.' The peoples brought me the families of Israel. Rabbi Aha said, "And he tells them, 'Bring them to me with honor, not with shame,' as it is said (Psalm 29:2), 'Ascribe to the Lord the glory of his name; worship the Lord in holy splendor.'

Those who honored him in this world and gave glory to his name." Rabbi Berechiah said in the name of Rabbi Judah (Isaiah 18:7), "In that time shall a present be brought to the Lord of hosts by a people tall and smooth, even from the beginning onward, a nation meted out and trodden underfoot, whose land the rivers divide, to the place of the name of the Lord of hosts, the mount Zion." The letters of "jubilee year" spell "with them," because they bring gifts to the Messiah, as it is said (Zechariah 14:16), "And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles."

Rabbi Berechiah said, "The elders among them who cannot walk, what do they do? They bring gifts and carry them in their hands. What is the meaning of honor when they bring gifts? And when they bring them and they go to leave, and he says, 'This one is a priest, this one is a Levite, this one is an Israelite,' it is as if they were sold into slavery and forgotten and made into Gentiles by force, I accept them.

For it is said (Isaiah 56:7), 'Even them will I bring to my holy mountain, and make them joyful in my house of prayer; their burnt-offerings and their sacrifices shall be accepted upon my altar: for my house shall be called a house of prayer for all peoples.' And where did it say (Deuteronomy 29:28), 'The secret things belong to the Lord our God'?

"The Lord shall count in the register of the peoples: 'This one was born there.' (Psalm 87:6) With regard to those nations who bring Israel [back to their land], it is written that they will be counted together with Israel. This means that they are born [again] with Israel, as if they were born at the same hour. 'This one was born there.' 'Selah.'" (Talmud, Tractate Megillah 14a.)

"And they sing like the flowing of springs in you." Rabbi Yehuda, son of Rabbi Simon, said in the name of Rabbi Meir: Just as a well springs forth fresh water every hour, so too does Israel sing a new song every hour. This is derived from the verse, "And they sing like the flowing of springs in you." The rabbis said: Just as men sing a song, so too do women sing a song, as it is written, "All the springs in you." And it is said, "A locked garden is my sister, my bride; a locked garden, a sealed spring." (Song of Songs 4:12)

A song, a psalm of the sons of Korah, for the conductor, on the sickness "Mahalath Leannoth." What is "Mahalath"? Rabbi Berechiah said, "The Holy One, blessed be He, said to David, 'Plead Me, and I will forgive you according to your merit, which no man can find from among the many praises of God.' As it says, 'Shall it be told him what I speak? If a man speak, surely he shall be swallowed up.' (Job 37:20) And to whom did God give permission to do this? As it is said, 'For the conductor, on the sickness "Mahalath." The Lord remembers David's every affliction.' (Psalm 132:1)"...

"The Lord is my salvation." The assembly of Israel said before the Lord, "I have no salvation but in You, and my eyes have no hope but in You." The Lord said to her, "Since this is so, I will be your savior," as it is written (Isaiah 45:17), "Israel shall be saved by the Lord with an everlasting salvation." "I was accounted as one of those who go down to the pit; I was as a man without strength. Free among the dead, like the slain who lie in the grave, whom You remember no more, and who are cut off from Your hand."...

[Ps. 88:6] "Free among the dead, like the slain who lie in the grave." Rabbi Helbo said, "Those who lie in the grave are like the slain of the generation of the Flood." Rabbi Aha said, "The gentiles call the oceans by my name, and I punish them by my name, as it says: (Amos 5:8) 'He who calls to the waters of the sea and pours them out on the face of the earth - the Lord is his name.'" Rabbi Abbahu expounded: "The ocean is higher than the whole world." Rabbi Elazar, son of Rabbi Menachem, said to him: "But isn't it called 'poured out on the face of the earth?'"

"And to You, O Lord, is my cry for help." Rabbi Shmuel bar Nachmani said that the angel in charge of prayer precedes it, as it says, "In the morning, my prayer will come before You." Rabbi Pinchas said that the angel in charge of prayer waits until the final congregation of Israel prays and takes all the prayers and makes them into a crown, placing it on the head of the Holy One, blessed be He, as it says, "Blessings are upon the head of the righteous." The Living God of the worlds! Be early in the morning with my prayer.

Understanding for Eitan the Citizen. The mercies of the Lord I will sing forever; to generation and generation I will make known Your faithfulness with my mouth. This is what the Scripture says (Jeremiah 9:23-24), "Thus says the Lord, 'Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; but let him who boasts boast of this, that he understands and knows Me, that I am the Lord who exercises lovingkindness, justice and righteousness on earth; for I delight in these things,' declares the Lord."

Eitan the Citizen said, "I have gained understanding, and so I will sing of Your mercies forever." The Lord said to him, "You have gained understanding, for in these things I delight. Whoever praises Me, let him praise Me in these things alone. As it is said (Hosea 6:6), 'For I delight in loyalty rather than sacrifice, and in the knowledge of God rather than burnt offerings.'"

David said, "You desire mercy, and so I will praise You for Your mercy." Therefore it is said (Psalm 62:13), "But to You, O Lord, belongs mercy." And it is not just one mercy, but many mercies. Isaiah also says (Isaiah 63:7), "I shall make mention of the lovingkindnesses of the Lord."

Therefore it says, "those mercies of the Lord." They asked Eitan, "On what does the world stand?" He said to them, "I have said, 'The world will be built on mercy; the heavens will be established through mercy.'" And not just the heavens, but even the throne itself does not stand except through mercy, as it says (Psalm 89:15), "Righteousness and justice are the foundation of Your throne; lovingkindness and truth go before You."

It is like a throne that has four legs, and one of them was collapsing, so they took a bundle and leaned it against it. Likewise, the heavenly throne was collapsing until the Lord supported it, and with what did He support it? With mercy. "The world will be built on mercy."

David also says (Psalm 136:5), "To Him who made the heavens with skill, for His mercy endures forever." And by whose means do they stand through mercy? As it says (Psalm 100:5), "For the Lord is good; His mercy is everlasting, and His faithfulness endures to all generations." And so with every psalm.

And afterwards it says (Psalms 145:15), "He provides food for all flesh," to teach you that the difficulties of a person's sustenance are equivalent to all the acts of creation. Rabbi Elazar says, "Why is sustenance compared to redemption? Just as redemption is miraculous, so too sustenance is miraculous. Just as sustenance is provided every day, so too redemption is provided every day."

Rabbi Samuel bar Nahmani says, "Sustenance is greater than redemption." I have said, "The world is built on kindness." A parable to what is the world similar? (And the glory of the Holy One, blessed be He,) It is similar to a king who had treasure houses filled with all kinds of goodness, and he said, "Upon what are these treasures lying? I shall take servants and feed them and give them drink, and they shall praise me."

Thus, the world was void and without form, and He created the world and created man and granted him dominion over all goodness in order to praise Him. And it is written (Psalms 150:6), "Let everything that has breath praise the Lord." And it says (Psalms 41:14), "Blessed be the Lord God of Israel from everlasting to everlasting. Amen and Amen."

Rabbi Elazar said in the name of Rabbi Yose ben Zimra, "Amen, Amen." Amen to an oath, amen to acceptance. Amen, Amen, as it is said (Genesis 45:26), "And they believed him." Amen to an oath, as it is said (Numbers 5:22), "And the woman shall say, 'Amen.'"

Amen to acceptance, as it is said (Nehemiah 8:6), "And all the people answered, 'Amen, Amen,' with lifted hands." Amen in this world and amen in the world to come.

A prayer for Moses, the man of God. As it is written (Proverbs 15:8), "The sacrifice of the wicked is an abomination to the Lord." This refers to Balaam and Balak. When Balaam said to Balak (Numbers 23:1-29), "Build me seven altars," the Lord said to him, "I do not accept sacrifices from the wicked." (Ecclesiastes 4:6) "Better is a handful of quietness than two hands full of toil and a striving after wind."

This means that the handful of fine flour that the Israelites bring before me as a regular offering is better than all the sacrifices you offer me, which are an abomination to me. And why do I desire the prayer of the righteous? As it is written (Proverbs 15:8), "The prayer of the upright is His delight." This refers to Israel.

Therefore, let us pray to Moses. The Rabbis and Rabbi Judah ben Simon said that there are four parts to prayer, and they arranged words before the Lord. Jeremiah said (Jeremiah 32:16), "Then I prayed to the Lord," and he said after giving the deed of purchase. By arranging words, what is written above them is elevated (Jeremiah 24:1), "Behold, the baskets of figs came to the city."

And Habakkuk arranged a prayer, as it is written (Habakkuk 3:1), "A prayer of Habakkuk the prophet." What is written above this matter? (Habakkuk 1:3) "Why do you make me see iniquity, and why do you idly look at wrong?" David also said, as it is written (Psalm 17:1), "A prayer of David. Hear a just cause, O Lord."

What is written above this matter? (Psalm 10:1) "Why, O Lord, do you stand far away? Why do you hide yourself in times of trouble?" And so Moses arranged a prayer, as it is written (Deuteronomy 9:26), "So I prayed to the Lord, and said: 'O Lord God.'" What is written above this matter? (Exodus 32:11) "Why should your anger burn against your people?"

Rabbi Judah ben Simon said, "In the middle of their prayer, they should place a cantor's name." Jeremiah said (Jeremiah 32:16), "Then I prayed to the Lord." And what does it mean when it says (Psalm 17:1), "A prayer of David. Hear, O Lord, my righteous plea; listen to my cry.

Give ear to my prayer-- it does not rise from deceitful lips."? David also said (Psalm 17:14), "By your hand save me from such people, Lord, from those of this world whose reward is in this life. May what you have stored up for the wicked fill their bellies; may their children gorge themselves on it, and may there be leftovers for their little ones." Moses said (Deuteronomy 9:26), "I prayed to the Lord and said, 'Sovereign Lord, do not destroy your people, your own inheritance that you redeemed by your great power and brought out of Egypt with a mighty hand.'"

And what is meant by (Exodus 32:10), "Now leave me alone so that my anger may burn against them and that I may destroy them. Then I will make you into a great nation." But God responded, "I have forgiven them, as you asked" (Numbers 14:20). Rabbi Helbo said that Moses wrote thirteen copies of the Torah on the day he left the world, one for each tribe, and one was placed in the ark, so that if Israel should ever forge one of them, they would not be able to do so.

And he did not bless the tribe of Shimon because of what they did in Shittim. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi, "Nevertheless, Judah was preferred with them, as it says (Joshua 19:9), 'From the portion of the children of Judah was the inheritance of the children of Simeon.'" Simeon is compared to a bull whose dealings were evil, so they tied a lion to his tail, but he still had strength.

Thus, Judah was compared to a lion, as it says (Genesis 49:9), "Judah is a lion's cub." Therefore, they were preferred with him. Rabbi Yudan said, "He did not establish a judge," and similarly it says (Judges 3:31), "After Ehud came Shamgar son of Anath, who struck down six hundred Philistines with an oxgoad. He too saved Israel."

He did not establish a king, and similarly it says (1 Kings 16:15), "In the twenty-seventh year of Asa king of Judah, Zimri reigned in Tirzah seven days." And Moses said eleven psalms in response to the eleven tribes.

A prayer for Moshe, the man of God. Before the mountains were born, and You gave birth to the earth and the inhabited world, from eternity to eternity You are God. "Let Reuven live and not die" (Devarim 33:6). "He who dwells in the secret place of the Most High shall abide in the shadow of the Almighty" (Tehillim 91:1).

This is in contrast to the tribe of Levi, which sat in the shade of the Temple courtyards (Tehillim 68:5). "A song, a psalm for the Sabbath day. It is good to give thanks to the Lord" (Tehillim 92:1). This is in contrast to the tribe of Yehuda, as it says, "This time I will praise the Lord" (Bereishit 29:35).

"The Lord reigns, He is clothed in majesty" (Tehillim 93:1). This is in contrast to the tribe of Binyamin, which sat in the shade of God's presence (Tehillim 84:5). "O God of vengeance" (Tehillim 94:1). This is in contrast to the tribe of Gad, for Elijah the prophet stands ready to cut off the idolatrous beverage of the Gentiles (Tehillim 82:1).

"Come, let us sing joyfully to the Lord" (Tehillim 95:1). This is in contrast to the tribe of Yissachar, which engaged in the joy of Torah study. Rabbi Yehoshua ben Levi said, "Up until this point, I have related to you what I have heard. From here on out, you must rely on your own understanding."

Rabbi Elazar said in the name of Rabbi Yosei ben Zimra, "All the prophets prophesied, but they did not know what they were prophesying, except for Moshe and Yeshayah only. Moshe said, "My teaching shall drop like the rain" (Devarim 32:2), and Yeshayah said, "Here am I and the children whom the Lord has given me" (Yeshayah 8:18). Rabbi Yehoshua the priest said, "Even Eliyahu prophesied, but he did not know what he was saying," as it says, "My words are clear, and my lips speak right" (Iyov 33:3).

Rabbi Elazar said in the name of Rabbi Yosei, "Even Shmuel, who was the head of the prophets, prophesied, but he did not know what he was saying," as it says, "The Lord sent Yerubaal and Bedan and Yiftach" (Shmuel I 12:11). Only I was mentioned by name, and he did not know what he was prophesying. Rabbi Levi said in the name of Rabbi Chanina, "The eleven psalms that Moshe recited in the Divine chariot, he said as a prophecy.

Why were they not written in the Torah? These are the words of the Torah, and these are the words of prophecy, and we do not make a distinction between the words of the Torah and the words of prophecy."...

A prayer for Moshe, the man of God. If he is a man, why God? And if he is God, why a man? Rather, when he stood before Pharaoh, he was called God, as it is said, "See, I have made you a god for Pharaoh" (Exodus 7:1).

When he fled from Pharaoh, he was called a man. Another explanation: when he was thrown into the Nile, he was called a man, and when he turned the water to blood, he was called God. Another explanation: when he ascended on high, he was called a man, as it is said, "What is the manna?" (Exodus 16:15), and when he descended, he was called God. Another explanation: when he went up and saw that they did not eat and drink, and he himself did not eat or drink, he was called God, and when he descended and ate and drank, he was called a man.

Rabbi Avin said, "From his waist down, he was called a man." Rabbi Elazar of Metropolia said, "Moshe was called the man of God," as it is said, "He performed the Lord's righteous acts and his ordinances with Israel" (Deuteronomy 33:21), as he would argue with God about the strictness of the law, as it is said, "If you will deal thus with me, kill me" (Numbers 11:15). Another explanation: he was a judge, as it is said, "He executed the judgment of the Lord" (Deuteronomy 33:21), as he would say, "Let the judgment pierce the mountain."

Another explanation: he spoke against the attribute of justice, as it is said, "If it is through creation, let the Lord create" (Numbers 16:30), and Moshe said, "If it is through creation, then it is better, but if not, let Him create for the sake of Korach and his congregation." And there is no man who spoke against the attribute of justice like Moshe. As the Lord said, "I will destroy them and blot out their name," and Moshe said, "Please forgive them." And what did the Lord respond? "I have forgiven them as you have spoken" (Numbers 14:12-20)....

Another interpretation is given by Rabbi Yehuda bar Simon in the name of Reish Lakish: Why is God called "the Man of God"? Just as a man fulfills his vow whether he chooses to annul it or uphold it, so too, God fulfills His promise. As it says in Numbers 30:3, "He shall not break his word; he shall do according to all that proceeds out of his mouth." Similarly, Moses tells God in Deuteronomy 10:12, "Arise, O Lord, and return to Your resting place, You and the Ark of Your strength."...

Another thing is prayer to Moses. As it says in Deuteronomy 9:18, "And I fell down before the Lord, as at the first." Rabbi Berachiah and Rabbi Helbo in the name of Rabbi Samuel bar Nahmani said that Moses did not leave a corner of the heavens without falling on it, as it says, "And I fell down before the Lord." We find that many prophets and righteous people prayed before the Lord, but the scripture only attributes it to Moses because his actions were unique among all creatures. How does a person stand and pray for an hour or two, and when he prays a lot, he prays for one day? But Moses prayed for forty days and forty nights. The Lord said to the ministering angels, "Have you seen his strength?" As it says in Psalm 103:20, "Bless the Lord, his angels, the mighty in strength." This is Moses, who told Israel the words of the Lord, as it says in Exodus 20:19, "You speak with us, and we will hear." What they could not hear, he put forth to them in the tens of thousands. So prayer is like this for Moses. A parable: Three people came to take freedom from the king. The first one came and paid respects and said, "What do you want?" He said, "For the rebellion that I rebelled, I ask that you give me freedom." He gave it to him. The second one came and he gave it to him. The third one came and said, "What do you want?" He said, "My lord the king, I do not ask for anything for myself, but for a certain country that is desolate and belongs to you, decree that I may build it." The king said, "This is a great crown for you." Similarly, David came to pray. The Lord said to him, "What do you want?" He said, "Hear my prayer," as it says in Psalm 17:1, "Hear my just cause, O Lord." Habakkuk came and said, "What do you want?" He said before Him what he said before you by mistake: Hananiah and his companions were thrown into the fiery furnace and escaped, while Rabbi Hananiah ben Teradion and his companions were burned. When he saw this, he exclaimed and said, "Master of the universe, these are righteous and those are righteous, these are pure and those are holy, so why do these escape and those are burned?" (Habakkuk 1:13) Therefore, the law fails, and justice never goes forth, for the wicked surround the righteous, so justice comes out perverted (Habakkuk 1:4). However, Nebuchadnezzar is uncircumcised and impure, while Daniel is holy and pure, so he clothed Daniel in purple (Esther Rabbah 7:14). Ahasuerus is uncircumcised and impure, while Mordecai is holy and pure, so he crowned Mordecai (Esther Rabbah 10:10). Pharaoh is uncircumcised and impure, while Joseph is holy and pure, so he made Joseph ruler (Esther Rabbah 7:12). For the wicked surround the righteous, so justice comes out perverted. At that moment, the Holy One, blessed be He, was revealed to him and said, "After you call out in protest, not so shall it be, for the righteous shall live by faith, but if he shrinks back, My soul shall have no pleasure in him." (Habakkuk 2:4) At that moment, he began to say by mistake, "I uttered a prayer to Habakkuk the prophet about my mistakes." Moses came to him and said, "What do you seek?" He replied, "Please forgive the iniquity of this people." He said to him, "This is a great crown for you, that I pass over my will before you, as it is said, 'A prayer of Moses, the man of God.' " He did not need to say, "Moses, the man of God." It can be compared to a king who was angry with his son and sought to kill him. He said to him, "Please, my love for you, forgive him and do not kill him." And so he did. The next day, the king began and said, "If I had killed my son myself, I would have stumbled. But remember my loved ones who asked for mercy for him, and what shall I do for him? I shall make him a father to kings." Thus said the Lord (Deuteronomy 9:14), "Let me alone and I will destroy them." Moses said to him (Numbers 11:15), "If this is how you treat me, please kill me." What does "kill me" mean? "Kill the one who kills." If I speak against them, they will kill me, but if I do not do your bidding, I am obliged to be killed before you. From here and from here I am the one who is killed. Kill the one who kills. Please kill me. What is written (Exodus 32:20), "And God said, 'I have forgiven according to your word.'" Afterwards, the Lord said, "If I had killed Israel, I would have stumbled myself. I hold good for Moses who asked for mercy for them, as it is said (Exodus 32:11), 'And Moses pleaded.' What shall I do for him? I will make him a father to the prophets." Let there be prayer for Moses, the man of God. When Israel came out of Egypt, he stood and prayed, saying, "I do not know the way." The Lord said to him (Exodus 23:20), "Behold, I send an angel before you." Moses said to him, "Even if you send many angels, I will not leave you if you are not before me." He said to him, "I swear by your life, I will do your decree." (Exodus 33:14) "My presence shall go and I will give you rest."

“O Lord, You have been our dwelling place throughout all generations.” (Tehillim 90:1) R’ Yitzchak said ‘from that which the Scripture says “…which are the abode for the God Who precedes all…” (Devarim 33:27) we could not know if the Holy One is the dwelling place of the world, or if the world is His abode, until Moshe came and explained it ‘You have been our dwelling place throughout all generations.’

R’ Yosi bar Halifta said ‘we could not know if the Holy One is dependent on His world or His world is dependent on Him, until the Holy One came and explained “…Behold, there is a place with Me…” (Shemot 33:21) This means that He is the place of the world and the world is not His place, therefore the world is dependent on Him and He is not dependent on His world. R’ Huna said in the name of R’ Ami ‘why is the Holy One called ‘place’?

Because He is the place of His world, as it says “…Behold, there is a place with Me…” (Shemot 33:21) Avraham called Him ‘place,’ as it says “And Abraham named that place, The Lord will see…” (Bereshit 22:14) Yaakov called Him ‘place,’ as it says “And he was frightened, and he said, "How awesome is this place!” (Bereshit 28:17) Moshe called Him ‘place,’ as it says “…Behold, there is a place with Me…” (Shemot 33:21) [Another explanation - why is He called ‘place’?

Because anywhere the righteous are standing, there He is found with them, as it says “Wherever I allow My name to be mentioned, I will come to you and bless you.” (Shemot 20:21) So too it says “And he arrived at the place and lodged there…” (Bereshit 28:11)

"Man shall sit in silence and be brought low." Rabbi Abbahu said: Repentance preceded the creation of the world, as it is said, "Before the mountains were born, before You brought forth the earth and the world, from eternity to eternity, You are God" (Psalm 90:2). Rabbi Reish Lakish said: The Torah existed 2000 years before the creation of the world, as it is said, "I was with Him as a master craftsman, and I was His delight day by day" (Proverbs 8:30). And the day of the Holy One, blessed be He, is a thousand years, as it is said, "For a thousand years in Your sight are like a day that has just gone by" (Psalm 90:4).

"They shall be carried away in a deep sleep. Rabbi Yochanan said: "They will wither like a plant after being cut." Resh Lakish said: "They withered from your Torah, and a worm touched them." And the Rabbis said: "You have scattered them for a time."

In the morning, it will sprout and pass away. The Rabbis and Rabbi Abba bar Kahana said: "In the morning, it will sprout and pass away - this refers to Israel. Why does it wither and dry up in the evening? Because of the nations of the world."

Rabbi Abba bar Kahana said: "The entire destruction belongs to Israel. In the morning, it will sprout and pass away in the world to come. Why does it wither and dry up in the evening in this world? Drink our sins before You.

At every hour, drink our sins, and if You seek to revive us, we are before You like those who never existed. At that hour, we are going towards Your light."...

"For all our days have passed away in Your wrath... Rabbi Yehuda says this refers to bitterness, and the Rabbis say it refers to a youth that is cut off. We have completed our years... Our days pass away with toil and trouble...

Rabbi Chanina bar Yitzchak said even his kingdom was toil and trouble, as it says 'I will recall Rahav and Babylon...' The Rabbis say it refers to harsh shearing and afflictions. Rabbi Yudan said, nevertheless, there were good deeds in it. Who knows the strength of Your anger?

Rabbi Abba bar Kahana said, perhaps transgression has filled up your hand. Who knows the strength of Your anger? Rabbi Chanina bar Yitzchak said, whoever advances the Day of Judgment in this world, his sins come first. Let us calculate our years, so that we may bring wisdom to our hearts.

Rabbi Eliezer said, repent one day before your death. His students asked, does a man know on which day he will die? He answered, therefore, one should repent every day, lest he die tomorrow, and thus all his days will be spent in repentance. Let us calculate our years so that we may bring wisdom to our hearts.

Return, O Lord; how long will it be? Rejoice us according to the days You afflicted us, the years we have seen evil. Such are the days of the Exile in Babylonia, in Media, and in Edom. Another interpretation: such are the days of the Messiah.

How many will be the days of the Messiah? Rabbi Eliezer says, a thousand years, as it is said, 'A day that is like a thousand years.' Rabbi Yehoshua says, two thousand years, as it is said, 'For the days of our life are seventy years,' and seventy times two is one hundred and forty. And the day of the Holy One, blessed be He, is one thousand years, as it is said, 'A thousand years in Your eyes are like yesterday.'

Rabbi Baruchya says six hundred years, as it is said, 'The days of my people will be like the days of a tree.' And it is learned that this workshop is done in the earth for six hundred years. Rabbi Yosei says sixty years, as it is said, 'Before the moon, for generation of generations.'" Generation follows generation; one generation passes away, and another generation comes.

According to Rabbi Akiva, a generation is forty years, as it says, "As the days of our years, so is our life" (Psalms 90:10), which is likened to the forty years that our ancestors spent in the wilderness, as it says, "And He afflicted you, and let you hunger" (Deuteronomy 8:3). However, the Sages say that a generation is three hundred and fifty-four years, corresponding to the number of days in the lunar year, as it says, "And the year of my redemption has come" (Isaiah 63:4).

Rabbi Abbahu says that a generation is seven thousand years, corresponding to the seven days of the week, as it says, "For a young man shall marry a virgin" (Isaiah 62:5), and just as a wedding lasts seven days, so too a generation lasts seven thousand years.

"May your actions be seen by your servants. Rabbi Berechiah said in the name of Rabbi Chiya, this refers to Abraham and Sarah, and the path upon their children. This is Isaac and Rebecca, as it says, 'Isaac went out to meditate in the field.' At the moment they bound Isaac upon the altar and prepared the wood and the fire, and he put his foot upon it as a person does when slaughtering an animal, a radiance shone upon him from the splendor of the Divine Presence.

And when Rebecca came with Eliezer on the way and saw Isaac, as soon as she saw him, she saw the whole generation, and this entered into her heart. And she said to Eliezer, 'Who is that man over there?' "The generation," as it says, 'For this man.' May your actions be seen by your servants.

Another explanation of 'the path' is the blue thread in the fringes that Israelites wear, which are called 'children of the Omnipresent.' And why is it blue more than any other color? Rabbi Yitzchak said, and some say it was Rabbi Meir, that blue is similar to grasses, and grasses are similar to trees, and trees are similar to the firmament, and the firmament is similar to the radiance, and the radiance is similar to the bow, as it says, 'As the appearance of the bow.'

Rabbi Yitzchak said, if Israel wear fringes and blue thread, they will not be forgotten, for if they gaze upon those fringes, it is as if the Divine Presence is gazing upon them, as it says, 'And you shall see it and remember.' And it is as if they are occupied with all the commandments, as it says, 'And let the pleasantness of the Lord our God be upon us.' My soul is from the blue thread, my eyes are from the dilated pupil.

He said to God, 'You have given us your Torah, and you have given your glory to the upper worlds. Where have you given your Torah? It is fitting that you give your glory there.' And it says, 'And let the pleasantness of the Lord our God be upon us.'

God replied to him, 'In the past, because the Temple was built by flesh and blood, therefore it was destroyed. But in the future, I will build it and place my Divine Presence within it, and it will never be destroyed.'"

"Sitting in the highest secrecy" - This refers to God, as it says in Kings 1:8 "Behold, will God dwell on earth? The heavens and the heavens of heavens cannot contain You." Rabbi Huna said in the name of Rabbi Idi, commenting on Psalm 92:11 "And You have exalted my horn like that of a wild ox": When David was a shepherd, he found the wild ox asleep, and he composed this psalm. This psalm is understood to refer to the Temple that Solomon built, and it was Moses who spoke of the Holy of Holies being twenty cubits by twenty cubits, while the one he built was ten cubits by ten cubits.

When did they say this? When Moses saw all the work that had been done, as it says in Exodus 39:43 "And Moses saw all the work, and behold, they had done it as the Lord had commanded, so had they done it; and Moses blessed them." What did he bless them with? He said, "May the Divine Presence rest on the work of your hands."

And they said (Psalm 90:17) "And may the graciousness of the Lord our God be upon us, and the work of our hands may He establish upon us; yea, the work of our hands, may He establish it." Even though it is not explicitly written in the Torah, it is in the Writings, as it says in Psalms 90:16 "Let Your work appear to Your servants, and Your majesty upon their children." Moses began by saying, "Sitting in the highest secrecy, in the shadow of the Almighty, he shall lodge."

Rabbi Judah, son of Rabbi Simon, said that Moses learned three things from the mouth of God and was stunned. When God said to him (Exodus 30:12) "When you take the census of the children of Israel," Moses was shocked and said (Proverbs 13:8) "A man's ransom is his life." Who can deny his own soul? Rabbi Meir said that God showed Moses a fiery coin-like object and told him in Exodus 30:13 that this is what he should give as an offering.

Similarly, when God commanded Moses in Numbers 28:2 to instruct the Israelites to offer bread, Moses questioned how they could provide enough sheep and offerings. God replied, "I do not seek as much as you think. Just offer one lamb each morning." When God commanded Moses in Exodus 25:8 to build a sanctuary, Moses asked who could construct a sanctuary that would house the Divine Presence.

God responded in 1 Kings 8:27 that even the heavens and the highest heavens could not contain Him. God told Moses that when He asks for the whole world, it does not honor Him, but when He asks for a little, it honors Him greatly. God did not ask for much from Moses; just 10 cubits to the north, south, and west. God is the Supreme Being who sees without being seen.

In the shade that Bezalel made, the Divine complained. Moses would say the song of distress, "Sitting in the highest secret place."

I say to the Lord, "You are my refuge and fortress. In you I trust." My refuge is in your wings, and my fortress is in the castle of my Lord. I trust in Him, for He did not say to me, "Build a sanctuary for me, and I will dwell there."

If He had, I would have trusted in it. In His name, I pursue and cast down the wicked to Gehenna. The Holy Spirit responds and tells me that He will save me from the trap. The hunter's fortress is in the wilderness, where he brings life to the world.

With His wings, He covers you. Rabbi Shimon ben Lakish said that he rewards anyone who deals with the truth of the Torah. The truth is the armor and the shield. Rabbi Shimon Bar Yochai said that the instrument of truth in the Torah is the vessel.

The vessel that God gave to Israel at Sinai has it written on it, "Do not fear the terror by night." Rabbi Berachiah said that some people are like a bird that flies and shoots like an arrow. Who will save you from the trap? The messenger of the nest will save you from the snare, as it is written, "Will a trap be set for a bird on the ground, when it is in a snare?"

And it is written, "If you come across a bird's nest in any tree or on the ground, with young ones or eggs, and the mother bird is sitting on the young or on the eggs, do not take the mother bird with the young."

"He who walks in the dark will be punished. The Rabbis say it is a demon. Rabbi Yehuda bar Rabbi Yossi says it is a term for a robber. Rabbi Huna, in the name of Rabbi Yossi, says that bitter gall is made like layers of hair, with eyes in each layer, and with one eye he sees, and his eye is in his heart, and he does not rule over neither the shade nor the sun, but between the sun and the shade, and he rolls like a ball and rules from four hours until nine, and rules from the seventeenth of Tamuz until the ninth of Av, and anyone who sees him falls on his face.

Hezekiah saw him and fell on his face. Rabbi Pinchas bar Chama tells of an incident where someone saw him and fell on his face and was afflicted. Rabbi Shila bar Rabbi Yitzchak entrusted the books of law to the Teliya from the fourth hour to the ninth. Rabbi Yochanan entrusted the books of law so that they would not be lent out from the seventeenth of Tamuz until the ninth of Av. Beware of the demon Ishud Tzohorayim during midday."