Midrash Tehillim Reader

"Let a thousand fall from your side." Rabbi Yitzhak said, "The hand that controls one mitzvah, namely the tefillin of the arm, has been given a thousand angels. But the right hand, which controls many mitzvot, has been given myriad angels. Rabbi Chanina bar Abba said that it does not say 'given,' but 'fallen,' because if a thousand destructive forces come before the left hand, they fall before it, and if a myriad come before the right, they fall before it, because it controls many mitzvot.

In the custom of the world, if a person is given a thousand people to feed, they are entrusted to him for his benefit and protection. But God entrusted this person with a thousand angels on his left and myriad on his right to protect him, and yet he is not supported, and nevertheless, he will not approach you. Only in Your eyes will he look, for You, God, are his refuge. Rabbi Chanina said, "My soul is from the blue [sky] and my eyes from the green [grass].

You gave the Torah to the lower world and the upper world rejoices in Your dwelling place. No harm will come near you. Rabbi Yochanan said, "Before the Mishkan was established, the destructive forces would harm people. When the Mishkan was established, no harm came near your tent.

This is the Mishkan. Another explanation is that Reish Lakish said, "From whom do we learn from the book of Psalms? We learn from its location (in Bamidbar 6:24), 'May God bless you and keep you.' He will keep you from all evil.

When? On the day that the Mishkan was established." (Reish Lakish said that it is in the book of Psalms, 'May God bless you from the destructive forces.' When? On the day that Moses finished building the Mishkan.)"...

... Another version. The Rabbis said the minimum number that the word ‘stones’ can refer to is two, and Yaakov woke up in the morning and found that they were one. He was in great fear and said ‘the house of the Holy One is in this place and I was not conscious of His Presence’ as it says “And he was afraid and said, How dreadful is this place!

This is no other than the house of Gd…” (Bereshit 28:17) From here they said that anyone who prays in Jerusalem is as if they pray before the Throne of Glory, because the gate of heaven is there; and an open door to hear prayer, as it says “…and this is the gate of heaven. (ibid.) Yaakov went back to gather the stones and he found that they were one stone. Yaakov took the stone and placed it as a monument in the midst of the place and oil descended from heaven for him and he pour it out on the stone, as it says “…and he poured oil on top of it.” (Bereshit 28:18) What did the Holy One do?

He took its right foot, sank it to the deepest depths and made it a keystone for the earth, like a man who places a keystone in an arch. Therefore it is called foundation stone, because there is the navel of the world and from there the world was opened out. And upon it is the palace of Gd, as it says “And this stone, which I have placed as a monument, shall be a house of God…” (Bereshit 28:22) And Yaakov fell to the ground before the foundation stone, praying before the Holy One, and said ‘Master of the World!

If you bring me back to this place in peace, then I will sacrifice before you whole offerings and thanksgiving offerings!’ as it says, “And Jacob uttered a vow, saying…” (Bereshit 28:20) He vowed and he fulfilled his vow. From there he picked up his feet (to go) and there he left the well, because the well had been going before him, and in the blink of an eye came to Haran as it says, [“Now Jacob lifted his feet…” (Bereshit 29:10)] “And Jacob left Be’er Sheva, and he went to Haran.” (Bereshit 28:10) About him the tradition says, “When you walk, your step will not be constrained, and if you run, you will not stumble.” (Mishle 4:12) R’ Abahu said in the name of R’ Yochanan – the angels carried him as it says, “On [their] hands they will bear you…” (Tehillim 91:12) Ya’akov’s steps were not constrained and his strength did not falter and like a mighty man he rolled back the stone from off of the mouth of the well.

Then the well rose up and overflowed and the shepherds were astounded because all together they were unable to roll off the stone and he did it alone as it says, “…that Jacob drew near and rolled the rock off…” (Bereshit 29:10)

"Upon the snail and the clam you shall tread, as any twelve-month-old infant that was in the Ark would walk upon snakes and they would not harm him, as it is said, 'Upon the snail and the clam you shall tread, for in Me there is desire.' Rabbi Yehoshua ben Levi said in the name of Rabbi Pinchas ben Yair, "Why do the people of Israel pray in this world and not receive an answer? Because they do not know the explicit Name.

But in the future, the Holy One, blessed be He, will inform them, as it is said, 'Therefore, My people shall know My Name.' At that hour they will pray and be answered, as it is said, 'He will call upon Me and I will answer him.'" Rabbi Yitzhak said in the name of Rabbi Acha, "If they seek Me at the time of trouble, I will answer them, as it is said, 'He will call upon Me and I will answer him.'" Asaph said to Israel, "Whoever saves you, honor him in prayer, for he saves you from distress and gives you honor ('he will bring you out and bring you honor').

Rescue him and honor him." "This is one of the difficult verses regarding the salvation of Israel, for their salvation is the salvation of the Holy One, blessed be He."

A Psalm, a song for the Sabbath day. Rabbi Yitzchak said (Exodus 16:29), "See that the Lord has given you the Sabbath." What is meant by "see"? Rabbi Yosei of Marganita said, "[It means] it was given to you."

Rabbi Yitzchak said, "Every engagement of the Sabbath is doubled." The omer offering is doubled (Leviticus 23:16), [combining] the two omer offerings into one. Its sacrifice is doubled (Numbers 28:9), with two lambs offered on the Sabbath day. Its punishment is doubled (Exodus 31:14), one who violates it shall surely be put to death.

Its reward is doubled (Isaiah 58:13), "And you shall call the Sabbath a delight, the holy [day] of the Lord honored." Its warnings are doubled, "Remember" and "Keep." Its Psalm is doubled, "A Psalm, a song for the Sabbath day." This is what the verse means when it says (Ecclesiastes 1:2), "Vanity of vanities," said Kohelet, "Vanity of vanities; all is vanity."

Kohelet said there are seven vanities. One vanity is [the fact] that the seven days of Creation correspond to it. Solomon said, "What was created on the first day? The heavens and the earth.

And what will be their end? 'The heavens will vanish like smoke, and the earth will wear out like a garment' (Isaiah 51:6)." [This is] vanity. [He said,] "And what was created on the second day? The firmament. And what will be its end?

'And the heavens will be rolled up like a scroll' (Isaiah 34:4)." [This is] vanity. [He said,] "And what was created on the third day? The gathering of the waters. And what will be their end? 'And the Lord will utterly destroy the tongue of the Egyptian sea' (Isaiah 11:15)." [This is] vanity. [He said,] "And what was created on the fourth day?

The luminaries. As it is said (Genesis 1:17), 'And God set them in the firmament of the heaven.' And what will be their end? 'And the moon will be confounded' (Isaiah 24:23)." [This is] vanity. [He said,] And what was created on the fifth day?

"Let the waters swarm with swarms of living creatures" (Genesis 1:20). And what is their end? "I will utterly sweep away everything from the face of the earth" (Zephaniah 1:2). Says the Preacher, "Vanity of vanities!" (Ecclesiastes 1:2).

And what was created on the sixth day? Man. And what is his end? "For you are dust, and to dust you shall return" (Genesis 3:19).

Says the Preacher, "Vanity of vanities!" And what was created on the seventh day, the Sabbath? He looked around to see if there was any flaw in it, but found it all holy and serene. Rabbi Isaac said that afterwards he saw that man sinned on it and was held accountable, and he also said, "This too is vanity."

Thus, all seven days are considered vanity. As it says, "Then I considered all that my hands had done and the toil I had expended in doing it, and behold, all was vanity and a striving after wind" (Ecclesiastes 2:11). The reason why all seven days are considered vanity is that on the seventh day, which is the Sabbath, no work is done. This is expressed by the phrase "And there was evening and there was morning, the seventh day" (Genesis 2:2-3).

This is similar to a king who had a precious vessel that he did not want to bequeath to anyone but his son. Similarly, Thus, the Sabbath is a day of rest and holiness, and God only wanted to bestow it upon the Israelites. Know that it was the same when the Israelites left Egypt, before they were given the Torah, God gave them the Sabbath and they observed two Sabbaths until they received the Torah, as it is said in Nehemiah 9:14, "You made known to them Your holy Sabbath."

And the Lord blessed and sanctified the Sabbath, and the Israelites are obligated to sanctify it. It is known that every forty years that the Israelites were in the wilderness, during the six days of the week, God provided them with manna, but on the Sabbath, no manna would come down, not because God lacked the power to give it, but because of the Sabbath. When the people saw this, they also observed the Sabbath, as it is said in Exodus 16:30, "So the people rested on the seventh day."

Then God said, "This Sabbath I have given to Israel as a sign between Me and them." During the six days of creation, God worked on the world, and on the Sabbath, He rested. Therefore, it is said in Exodus 31:17, "Between Me and the children of Israel, it is a sign forever." God created seven heavens, but He did not choose any of them as His dwelling place except the Sabbath, as it is said in Psalm 68:5, "A father of orphans and a judge of widows is God in His holy dwelling."

God created seven lands, but He did not choose any of them except for the land of Israel, as it is said in Deuteronomy 11:12, As it is said (Deuteronomy 11:12) "the eyes of God are always upon it." I created seven seas, and from all of them, I chose none except the Sea of Galilee, which I gave as an inheritance to the tribe of Naphtali. As it is said (Joshua 19:32-33) "Naphtali, he possesses the Sea and the south."

I created seven worlds, and from all of them, I chose none except the seventh. Six were created for coming and going, and one, the entire seventh, was created for rest and repose for the life of the world. I created seven days, and from all of them, I chose none except the seventh day, as it is said (Genesis 2:3) "God blessed the seventh day." I created seven cycles of seven years, and from all of them, I chose none except the year of release, as it is said (Deuteronomy 15:1) "At the end of every seven years, you shall grant a release."

And anyone who observes the Sabbath, the Holy One, blessed be He, forgives all his sins, as it is said (Isaiah 56:2) "Happy is the man who does this, he who holds fast to the Sabbath, not profaning it. And he who abstains from evil shall find favor."

A Psalm, a Song for the Sabbath day. (Psalm 92:12) "The Lord gives voice to the many messengers." In the plural form, the bee exits and divides into seven voices, and the seven voices into seventy languages. Rabbi Yehoshua ben Levi said it is like a person striking a reed, and sparks fly out in all directions. Rabbi Yossi bar Hanina said it is like a person striking a rock with a hammer, and sparks shoot out in all directions.

So it is with the many messengers. (Exodus 20:8) "Remember the Sabbath day." And we honor it with food, celebration, and clean clothing, as it is said (Isaiah 58:13) "And you shall call the Sabbath a delight." Moreover, when it enters, we welcome it with songs and hymns, as it is said (Psalm 92:1) "A Psalm, a Song for the Sabbath day." At sunset on Friday, a person enters the Garden of Eden and the ministering angels welcome him and lead him in.

Rabbi Levi said, "If a person fulfills the commandment of the Sabbath, he is given a special treasure." How was Adam, the first man, created on Friday? In the first hour, he was formed in the mind. In the second hour, he was molded with the ministering angels.

In the third hour, his dust was gathered. In the fourth hour, his limbs were formed. In the fifth hour, a golem was created. In the sixth hour, he was clothed with skin.

In the seventh hour, his soul was breathed into him. In the eighth hour, he stood on his feet. In the ninth hour, he was commanded. In the tenth hour, he sinned.

In the eleventh hour, he was judged. In the twelfth hour, he was expelled. When he came to offer supplications, the Sabbath intervened and removed him. The ministering angels then called out to him (Psalm 49:13), "A man who is in honor, yet does not understand, is like the beasts that perish."

Both were alike in their appearance. When the Sabbath arrived, it acted as an advocate for him and said before the Holy One, blessed be He, "Master of the Universe, during the six days of creation, Adam was not punished in the world, but for me he sinned and was punished. This is my holiness and this is my rest." And for the sake of the Sabbath, he was saved from the punishment of hell.

Once a person saw the power of the Sabbath, he came to say a hymn for the Sabbath, a song for the Sabbath day. The Sabbath said to him, "You say a hymn for me, and you and I will say a hymn to the Lord," as it is written, "It is good to give thanks to the Lord."

Rabbi Levi said, "Recite a Psalm for the Sabbath day, for there is no darkness in it." It is written (Genesis 1:5), "And there was evening and there was morning, one day," referring to every day except for the Sabbath. Rabbi Levi bar Nissimah said, "The thirty-six hours of twilight on Friday signify the approach of the Sabbath, followed by the night and then the Sabbath day itself." When a person sees the departure of the Sabbath accompanied by the dimming of the sun and the onset of darkness, he begins to worry and say, "Woe is me, perhaps what God said (Isaiah 21:12) will happen to me: 'He will pour out my head like water.' " He brings the verse (Psalm 139:11), "But the darkness will cover me."

He sits and contemplates in his heart whether the serpent, which deceived him on the eve of the Sabbath, will come and bite him as retribution. A pillar of fire is sent to illuminate him and protect him from any harm. He sees the pillar of fire and rejoices in his heart, saying, "Now I know that God is with me." He blesses the Creator of the lights of fire and, when he withdraws his hand from the fire, he says, "Now I know that the Sabbath is distinguished from the weekdays, for we are not permitted to light a fire on the Sabbath."

He recites the blessing, "Blessed are You, who distinguishes between holy and mundane." Some say that God gave him two stones, one of darkness and one of brightness, as it is written (Job 28:3), "He has set an end to darkness," referring to the stone of darkness, "and all perfection he has created," referring to the stone of brightness. Adam, the first man, took the two stones and struck them together, and fire emerged from them, which distinguished between holy and mundane.

Therefore, we distinguish between light and darkness at the conclusion of the Sabbath. Rabbi Huna said, "We also distinguish between holy and mundane on Yom Kippur, by separating the light at the same time."

... The first man was driven out of the Garden and settled on Mount Moriah, because the gates of the Garden of Eden are close by Mount Moriah. From there He took him and to there He returned him to the place from which he was taken, as it says “Now the Lord God took the man…” (Bereshit 2:15) From where did He take him? From the place of the Holy Temple, and he settled outside of the Garden of Eden on Mount Moriah, as it says “…to till the soil, whence he had been taken.” (Bereshit 3:23)…

"It is good to give thanks to God," as said by Adam, the first man. So that all generations will learn that anyone who confesses his sins and abandons them is saved from the hellish state, as it is said, "It is good to give thanks to God." To say in the morning, "Your kindness extends to all who exist in the next world, that they are similar to the morning, and your faith extends to all who exist in this world, that they are similar to the night." They will say and proclaim, "His faith and kindness saved me from the hellish state, on me for a decade." All testimonies are given with ten people: the harp that David played was played with ten, testimony of a dead person is given with ten, circumcision is done with ten, the blessing of God's name is given with ten, and the testimony of the redemption of a property is given with ten, as it is said, "And Boaz took ten men." The Holy One, Blessed be He, said, "I do not want a song with a harp from Israel, but rather the meditation of their lips," as it is said, "My meditation on Him shall be sweet." Rabbi Hezekiah, the son of Rabbi Jeremiah, said, "There was an incident with one of the disciples of Rabbi Shimon ben Yochai who went to Hadakai and returned rich. When he came to Rabbi Shimon ben Yochai, the students saw his wealth and envied themselves. What did Rabbi Shimon ben Yochai do? He went with them to a certain valley and said, "Valley, valley, fill with gold coins," and it was filled. Immediately, he said to his students, "Each and every one of you may take as much as you want, but know that whoever takes from his share of the reward of the world to come, takes away." Once they heard this, they withdrew their hands and began to say, "My happiness is in your deeds, O Lord." A person should say, "May the Lord make me happy and bring me into the Garden of Eden, and show me the place of the righteous in the Garden of Eden, and show me the four kingdoms that are ruled and lost, and show me the son of Jesse who will rule in the future, and I will add seventy years to my life, as it says, "May He add days upon days."

"What are Your deeds, O God? One begins by praising Your great name and says, 'What are Your deeds, O God?' But the depth of Your thoughts is a great abyss. No one can know them fully.

A simple person from Israel should learn from the wise sages of Israel, as it is said, 'Understand this, you senseless among the people; and you fools, when will you be wise?' (Psalms 94:8). But a person who is knowledgeable in the ways of the nations is like a fool who does not understand the words of the Torah, as it is said, 'A fool does not understand this' (Psalms 92:7). During the flourishing of the wicked, when you see them increasing like grass and blossoming like the workers of iniquity, do not say 'Hallelujah' until they are destined to be destroyed, as it is said, 'Let them be destroyed forever' (Psalms 92:8).

And similarly, it is said, 'Let sinners be consumed from the earth' (Psalms 104:35), and 'The wicked are not so, but are like chaff that the wind drives away' (Psalms 1:4). But You, O Lord, are exalted forever.

Israel said before the Lord, 'Master of the universe, our enemies have imposed a heavy burden upon us, but we know that they are destined to be destroyed, as it is said, 'For behold, Your enemies, O Lord, for behold, Your enemies shall perish' (Psalms 92:10). And all the workers of iniquity shall be scattered like dust before the wind, as it is said, 'All the workers of iniquity shall be scattered' (Psalms 92:10).

But You, O Lord, are exalted forever. Rabbi Berechiah said, 'The world is always under Your control' (from the Aramaic phrase "min ila'ita," meaning "from the highest heights"). And You raise up Your horns like a wild ox, as it is said, 'His firstborn ox, majesty is his, and his horns are the horns of the wild ox; with them he shall gore the peoples, all of them, to the ends of the earth; they are the ten thousands of Ephraim, and they are the thousands of Manasseh' (Deuteronomy 33:17).

With them he shall gore the peoples, all of them, to the ends of the earth; they are the ten thousands of Ephraim, and they are the thousands of Manasseh. And upon him, kings will stand to slay him, as it is said, 'The kings of the earth take their stand' (Psalms 2:2). And Israel, who is in great distress, is like a fresh olive tree, as it is said, 'But I am like a green olive tree in the house of God; I trust in the steadfast love of God forever and ever' (Psalms 52:10). And they see their downfall, as it is said, 'My eyes have seen the downfall of my enemies' (Psalms 92:12)."

The righteous will flourish like a palm tree. This palm tree is beautiful in appearance, and all of its fruits are sweet and good. Similarly, the son of David is beautiful in his appearance, and all of his actions are sweet and good before the Lord. Rabbi Yitzhak bar Ada said: "Just as the shade of the palm tree is far from it, so too is the reward of the righteous far from them until the World to Come, as it is written (Deuteronomy 7:12), 'And it will come to pass, if you shall hearken.'

And it is written (ibid. 7:9), 'To keep His commandments unto a thousand generations.' Another interpretation: Just as this palm tree is not lacking in any of its three kinds of produce, so too Israel is not lacking in three righteous individuals, such as Abraham, Isaac, and Jacob, or Hananiah, Mishael, and Azariah. Another interpretation: This palm tree provides a lulav for the holiday of Sukkot, and its branches for kindling, as well as strength and advice for illumination.

Similarly, Israel is not lacking in upright righteous individuals who are knowledgeable in Torah and do acts of kindness, even among the unlearned, as it says (Song of Songs 4:13), 'Your shoots are an orchard of pomegranates, with choice fruits.' Another interpretation: This palm tree makes moist dates from dry ones and produces baskets. Thus, the wise student should be careful with their embers, so as not to be burnt, for anyone who is not careful with them will be punished, as it says (Genesis 12:17), 'And the Lord struck Pharaoh with great plagues.' (Similarly, Israel has among them those who are knowledgeable in Torah, Mishnah, Talmud, and Aggadah.)

Another interpretation: This palm tree's heart faces upward, so too do the hearts of Israel face their Father in Heaven. Another interpretation: This palm tree has desires, so too does Israel desire the Lord. Our rabbis said: There was a story about a palm tree in one of the hot springs, which they would ride upon, but it did not produce fruit. One date palm said to them, "This tree sees the fragrance of the miriacho and desires it."

They went and brought the miriacho, and immediately it bore fruit. So too, the desire of Israel is for the Holy One, blessed be He. Just as they do not make utensils from this palm tree, so too Israel. It is written, "Like a cedar in Lebanon."

Rabbi Tanchuma said, "I asked Rabbi Huna about it, and he said to me that they saw it in Babylon and made utensils and tables and lamps from it." Just as the cedar does not bear fruit, so too Israel. It is written, "Like a date palm." Just as the date palm bears fruit, so too Israel.

Just as the date palm, its trunk does not change, so too Israel. It is written, "Like a cedar." Just as the cedar changes its trunk, so too Israel. And what about the cedar in Lebanon, whose roots are numerous below the ground, and even all the winds in the world come and settle upon it, they do not move it from its place, so too Israel, who are planted in the house of God, and the Holy One, blessed be He, will gather them from the four corners of the earth.

And like a garden planted from row to row, so too Israel. And so will the Holy One, blessed be He, plant them from an unclean land to a pure land, as it is said, "Planted in the house of the Lord." And like this herb they will flourish and grow in the Temple, as it is said, "They shall flourish in the courts of our God." They will still bring forth fruit in old age; they shall be fat and flourishing.

They will show forth the Lord's good works, as it is said, "They shall still bring forth fruit in old age; they shall be fat and flourishing."

To say that God is upright. Why say His name, the Holy One Blessed be He, who is righteous and upright and there is no injustice in Him, as it is said, "My Rock, in whom there is no injustice." Another matter, why are the date palm and cedar trees greater than all other trees? Thus it is said about Israel, "For Mordecai was great among the Jews," and "David went on and grew great."

As for the date palm and cedar trees, if they are uprooted from their place, they cannot be replaced, so too with Israel. It is taught to say that they are planted in the house of God. Rabbi Chaninah bar Pazi said until they are planted in the house of God, these are the infants who are in the house of study. In the courtyards of our God, they will flourish.

These are the prayers. Rabbi Nechemia and Rabbi Pinchas say, "From one month old and up shall you count them." And is a one month old child able to keep watch? Rather, since he will keep watch in the future, it is as if he has already kept watch.

Rabbi Shmuel bar Rav Yitzchak ben Levi said, "Until he was in his mother's womb, he was written in the upper heavenly register," as it is said, "And Samuel judged Israel all the days of his life." And did he really judge all his days? Did he not judge only for thirteen years? This is what Ben Levi said, "Until he was in his mother's womb, he was written in the upper heavenly register."

"They will still yield fruit in old age." This is Abraham, as it is said, "And Abraham took another wife, and her name was Keturah. And she bore him Zimran." They would make music with them for the gentiles.

"They will still grow in old age." Rabbi Yehoshua ben Karcha says, "Nivin brought forth a son when he was one hundred years old, and he fathered a son when he was one hundred years old."

To say that "God is just". They said to Moses, "Who caused you not to enter the land?" He said to them, "I caused it myself." They said to him, "But did not God do this to you?"

He said to them, "God forbid! Even you can see that God justifies the wicked and obligates the righteous." (Deuteronomy 32:4) They said to Adam, "Who caused you to die?" He said to them, "I caused it myself." They said to him, "But did not God do this to you?"

He said to them, "God forbid! But I caused it myself." This can be compared to a sick person who was lying in bed. The doctor came and saw him and began to command, saying, "Don't eat such and such food because it is harmful and dangerous to your life."

Days later, the patient ate what the doctor had told him not to, and he became dangerously ill. They said, "Did the doctor do this to you?" He said to them, "No, I did it to myself. I transgressed what he had commanded me." (Genesis 2:17) "But of the tree of the knowledge of good and evil you shall not eat, for on the day that you eat of it you shall surely die," because it is harmful and dangerous to you, and I am the one who caused it. (Hosea 14:10) "For the ways of the Lord are right."

Woe to those who say that "God is just," for they will be held accountable. But I also say (Zephaniah 3:13), "The remnant of Israel shall not do wrong."

"The Lord reigns, He is clothed with majesty; the Lord is clothed, He has girded Himself with strength. The scripture says (Jeremiah 10:7), 'Who would not fear You, O King of the nations?' The Lord said to Jeremiah, 'But am I not the King of Israel?' Jeremiah replied, 'Because You have said to me (Jeremiah 1:5), "I have appointed you as a prophet to the nations," therefore I call You the King of the nations.'

'Go and take possession of the kingship,' said the Lord. 'The Lord reigns, He is clothed with majesty.' Rabbi Chanina said, 'You have a garment that is becoming to You, but Your garment does not become You.' But the Holy One, blessed be He, has a garment that is becoming to Him and His garment becomes Him, as it is said, 'The Lord reigns, He is clothed with majesty.'

The Lord has seven garments. One is for the war with the sea, as it is said, 'The Lord reigns, He is clothed with majesty' - this is the war with the sea, as it is said (Exodus 15:1), 'I will sing to the Lord, for He is highly exalted.' One is for the war of Sinai, as it is said (Psalm 29:11), 'The Lord will give strength to His people.' This corresponds to the strength that He gave to His people at Sinai.

One is for the war of Babylon, as it is said (Isaiah 59:17), 'He put on garments of vengeance for clothing.' And so it says (Jeremiah 46:10), 'For it is the vengeance of the Lord, the vengeance for His Temple.' One is for the war of Media, as it is said (Isaiah 61:10), 'He has clothed me with garments of salvation, He has wrapped me in a robe of righteousness.' And so it says (Esther 8:15), 'And Mordechai went out from the king's presence.'

One is for the war of Greece, as it is said (Isaiah 59:17), 'And He put on righteousness like a breastplate.' So too, the Hasmoneans were dressed in garments of zeal. One is for the war of Edom, as it is said (Isaiah 63:1), 'Who is this who comes from Edom, with garments of glowing colors?' And the seventh is for the days of the Messiah, as it is said (Daniel 7:9), 'His clothing was white as snow.'"

"Even the world was not stable, Rabbi Abbahu said a parable: What is this matter like? It is like a king who first conquered a certain province. The leader of the province gave the king a cornerstone that did not move from its place. Similarly, when the Holy One, blessed be He, created His world, the earth shook and said, 'I am not stable.'

The Holy One, blessed be He, said to it, 'I will give you a cornerstone,' as it is written, 'He founded the earth upon its bases; it shall not falter forever and ever.' (Psalms 104:5) True is Your throne from the beginning. This is one of seven things that were created before the world was created, and they are: the Throne of Glory, as it is written, 'True is Your throne from the beginning,' the name of the King Messiah, as it is written, 'Before the sun, his name is Yinnon,' (Psalms 72:17) and why is he called Yinnon?

Because he will ennoble those who are downtrodden like a dove that is crushed and turns to dust. The Torah, as it is written, 'The Lord acquired me as the beginning of His way' (Proverbs 8:22), Israel, as it is written, 'Remember Your congregation which You acquired long ago' (Psalms 74:2), the Temple, as it is written, 'A throne of glory, exalted from the beginning, is the place of our sanctuary' (Jeremiah 17:12), repentance, as it is written, 'Before the mountains were born, before You brought forth the earth and the inhabited world, from eternity to eternity You are God' (Psalms 90:2), and Gehenna, as it is written, 'For from yesterday it was prepared' (Isaiah 30:33).

Rabbi Shimon ben Lakish said: When the Philistines returned the Ark, they began to boast and say, 'It was not only the Ark that was between us and our Lord, but also His Master.' This is what is written, 'The rivers raise, O Lord' (Psalms 93:3). And what are the rivers? They are none other than the Philistines, as it is written, 'From the river is the land of the Philistines' (1 Samuel 5:6).

The Holy One, blessed be He, said, 'The rivers will raise themselves with haughtiness, but I will break them with hard afflictions.' 'With haughtiness.' Rabbi Samuel bar Nachmani said: Their internal affairs are corrupt. 'I will break them.' Rabbi Shimon ben Lakish said: Their external affairs are corrupt. 'The rivers will raise, O Lord.'"

Another thing the rivers of God lifted up. Rabbi Berechiah said in the name of Ben Azai that the waters were rising and reaching up to the throne of glory, as it is said, "And the spirit of God was hovering over the face of the waters" (Genesis 1:2). And it also says, "As an eagle awakens its nest, hovering over its young" (Deuteronomy 32:11). And when the bee emerges from the mouth of the Almighty (Genesis 9:10), the waters would gather together.

Mountains and hills rose up from the ends of the earth and spread throughout the land, creating valleys upon valleys in the midst of the earth, and the waters would roll and gather into the valleys, as it is said, "And he called the gathering of the waters 'Seas'" (Genesis 1:10). Immediately, the waters swelled and covered the land, until God rebuked them and pressed them beneath His feet, forming a border for the sea as a man makes a fence around his vineyard.

And when the waters rose and saw the sand before them, they receded, as it is said, "Fear not, O Jacob My servant," says the Lord, "for I am with you; for I will make a complete end of all the nations where I have driven you, but I will not make a complete end of you. I will rightly correct you, for I will not leave you wholly unpunished" (Jeremiah 46:28). And before the waters were gathered together, the deeps were created.

These are the depths that are beneath the earth, and the earth above them is split like a crack in a vessel, gazing into the heart of the sea. Thus, the earth is anchored upon the waters, as it is said, "Who laid the foundations of the earth, that it should not be removed forever" (Psalm 104:5). And where did those waters go? Rabbi Berechiah said in the name of Rabbi Yudan and Rabbi Yehudah, the son of Rabbi Shalom: "What is this thing like?

It is like two bowls, one full and one empty. But if they were both full, what could they do? When they are full, they pour into the channel, and when the wind passes through them, they turn to one place. So the whole world was filled with water.

What did the Holy One, blessed be He, do? He restrained them, and they dried up, as it is said, 'He holds back the waters, and they dry up; also, he sends them out, and they overturn the earth' (Job 12:15). And it also says, 'He walks on the high places of the sea' (Job 9:8), "He holds back the waters, and they dry up." And it also says (Micah 1:3), "He treads upon the high places of the sea."

And it says (Psalm 33:7), "He gathers the waters of the sea together as a heap." And where did they go? Rabbi Levi said, "These whisper to these, 'Where are we going?' And they say, 'The way of the sea, the way of the sea, to make war with that country, to make war with that country.'"

Rabbi Huna drew out a tongue of fire to each side. Rabbi Joshua ben Karcha said, "We have received that the voice of the Holy One, blessed be He, was roaring before them, as it is said (Psalm 29:3), 'The voice of the Lord is upon the waters.' The rivers raise their voice."

"Many waters have lifted their voices." There was a story about Hadrian who wanted to stand at the edge of the ocean, so he took ropes and was dragged for three years. He heard a voice saying "End, Hadrian." He then asked what the waters were murmuring to God. He made glass boxes and put people inside them and threw them into the ocean. The people inside the boxes went up and said, "We heard the ocean murmuring great things in the heights."

Another saying is that the rivers have lifted their voices to God. Woe to the wicked who think that the Land of Israel belongs only to themselves and not to others. Rivers refer to the waves, as it is said, "Woe to the many peoples" (Isaiah 17:12), which means the waves that will beat down and oppress Israel in their troubles. And now the enemies will come, and they too will be oppressed. "Woe to the many rivers that beat down." "Many waters" refer to the upper waters, while "many waters" below are called "the great waters of the sea." Just as a king who had two regiments, when he visited one, they would say, "This regiment is great because the king visited it." And when he visited the other, they would say the same. Similarly, when the Lord is above, the upper waters are called "many waters," and when he descends below, the lower waters are called "many waters," as it says, "The waters were exceedingly strong" (Psalm 93:4).

Your testimony is very reliable. Moses said before the Lord, "Master of the Universe, humble the voice of the Torah and raise the voice of Your House, and elevate the voice of the wicked. If You do so, Your House will be a holy abode for all time." Solomon built it and Ezra built it again after it was destroyed, but now it will stand forever.

Rabbi Simon said there are thirteen attributes of mercy, as it says, "The Lord, the Lord, compassionate and gracious." Rav said there are eleven, and the rabbis said there are ten. As to which one to bow down to, Rav Hisda said it is for the attribute of kindness, as it says, "Moses quickly bowed down to the ground in homage" (Exodus 34:8). Rabbi Eliezer ben Jacob said it is for the attribute of patience, and the rabbis said it is for the attribute of mercy.

Rabbi Isaac said Moses asked the Lord, "Why does a person sin, yet You do not immediately punish him?" The Lord said to him, "Moses, you should not have asked this question. I have not revealed to you My ways, yet you ask such a question? I swear by My life that you will need this knowledge."

Moses persisted until the Lord said, "I have forgiven them as you have asked" (Numbers 14:20). Moses then said, "Now let the power of the Lord be great, as You have promised, saying, 'The Lord is slow to anger and abounding in kindness.'" Rabbi Haggai said he went down to Daflesit in Tiberias and heard the congregation there say, "Your testimony is very reliable." One might think that just as the Lord is patient with the wicked, He is also patient with the righteous. Therefore, it says, "To God, vengeance belongs."

"God of vengeance, shine forth!" (Psalm 94:1) Regarding this verse, the prophet Isaiah says, "Thus says the Lord: Egypt toil and Ethiopia and Seba, men of stature, shall come over to you, and they shall be yours; they shall walk after you; they shall come over in chains, and they shall fall down to you. They shall make supplication to you, saying: 'Surely God is with you, and there is none else; there is no other god'" (Isaiah 45:14).

What is the meaning of "there is none else"? God says, "Where do you hide? There is strength within you, and your hidden power will be revealed." God of vengeance, shine forth!

Rabbi and Rabbi Yonatan offer different interpretations of the phrase "flesh and blood conquers him, but the Holy One, blessed be He, conquers the wall" (Psalm 94:22). Rabbi says that it refers to a physical army that conquers a city's walls, while God conquers the army. This is based on the verse, "The Lord is a jealous God and avenging, the Lord avenges and He is full of wrath" (Nahum 1:2). Rabbi Yonatan says that it refers to envy, which conquers a person, but God conquers envy.

This is based on the verse, "God is jealous and avenging" (Nahum 1:2). Rabbi Meir says, "You shall know in your heart that just as I disciplined you, so will I also do good to you and bestow My favor upon you" (Deuteronomy 8:5). God knows what actions you have done with Me and what I have done with you, and the suffering I have brought upon you was not based on your actions. Rather, it was for your benefit.

Rabbi Shimon says, "Sufferings are beloved, for it is through them that the three precious gifts were given to Israel: the Torah, the World to Come, and the Land of Israel." The Torah is learned through discipline, as it says, "The wise shall hear and increase in learning, and the understanding shall acquire wise counsel" (Proverbs 1:5). The Land of Israel is given to those who accept discipline, as it says, "You shall know in your heart that just as a man disciplines his son, so does the Lord your God discipline you" (Deuteronomy 8:5).

The World to Come is attained through the discipline of Torah and the understanding of Musar (moral instruction), as it says, "For the commandment is a lamp, and the teaching is light, and the reproofs of discipline are the way of life" (Proverbs 6:23). Go and see which of these brings a person to the World to Come. It is suffering, for God has mercy on those who suffer, as it says, "For the Lord your God chastises you" (Deuteronomy 8:5).

Rabbi Eliezer ben Yaakov says, "Behold, it says (Proverbs 3:12), 'For whom the Lord loves, He reproves, as a father, the son in whom he delights.' Do not read it as 'reproves,' but as 'causes pain.' At the time of causing pain, one should ask, 'Who caused them to desire their Father in Heaven?' Rabbi Nathan says, 'Afflictions are beloved, for just as sacrifices are pleasing, so too afflictions are pleasing.'

Concerning sacrifices, it says (Leviticus 1:4), 'And it shall be accepted for him to make atonement for him.' Concerning afflictions, it says (Lamentations 3:39), 'Why does a living person complain? A man, because of his sins.' Furthermore, afflictions are more beloved than sacrifices, for sacrifices involve monetary loss, while afflictions involve bodily pain, as it says (Job 2:4), 'Skin for skin!

All that a man has he will give for his life.' Therefore, fortunate is the person whom God chastises, and from whose Torah he learns. He will have peaceful days in this world, until the wicked are destroyed. Rabbi Levi says, 'This is the Day of Judgment and the Day of Death.'

The Sages say, 'This is Rosh Hashanah and Yom Kippur, for the Lord will not abandon His people.' Rabbi Yishmael and Rav Shmuel bar Nachmani say, 'When Israel does the will of the Omnipresent, He does what He does for their sake and for their inheritance. But when they do not do the will of the Omnipresent, He does what He does for the sake of His great Name.' The Sages say, 'For the people of the diaspora, He does what He does for Himself; for the people of the Land of Israel, He does what He does for their inheritance.' For the Lord will not abandon His people."...

"For until righteousness returns, judgment will turn back, and after it all the upright in heart. They said to Samuel the small one, 'What is it?' And he replied, 'And after it all the upright in heart.' The reward of the righteous is behind them, while that of the wicked is placed before them, as it is said (Deuteronomy 7:10), 'And He pays those who hate Him.'

Rabbi Shimon ben Yochai said, 'When a person commits a sin and the angels accuse him, saying, "Master of the Universe, (Psalms 144:5) "Bow Your heavens, O Lord, and come down; touch the mountains and they shall smoke,"' the Holy One, Blessed be He, responds, 'This man is difficult in his time, but if he repents, I will accept him.' Who will rise up for me against evildoers? Who will stand for me against workers of iniquity?

Were it not for the help of the Lord, I would be lost. Rabbi Yehoshua ben Levi said, 'Wherever it is said, "Were it not for the merit of Abraham," as it is said (Genesis 31:42), "Had not the God of my father, the God of Abraham,"' Zevudah ben Levi answered and said, 'But isn't it written (Psalms 124:2), "If it had not been for the Lord who was on our side,"' indicating that it was also in the merit of our forefathers that we were saved.

Rabbi Levi said, 'Wherever it is said, "Were it not for the merit of the Torah," it is also said (Psalms 119:92), "Were Your law not my delight."' And through the merit of faith, as it is said (Psalms 27:13), "Were it not for my belief in seeing the goodness of the Lord."' Rabbi Yochanan said, 'Wherever it is said, "Were it not for His Name," it is said (Psalms 124:1), "Were it not for the Lord who was on our side."'...

And he inflicted their suffering upon them. Rabbi Isaac Luria (the Ari) said that on the day the Temple was destroyed, it was after Shabbat and after the fast of Tisha B'av, and Jehoiarib's watch was on duty both in the first and second Temple, and at that time the Levites were standing on their platform and reciting "He inflicted their suffering upon them." But they did not have time to complete the verse "May the Lord our God destroy them" before the enemies came and captured them.

Let us rejoice to God. This is what the verse says (Zephaniah 3:14): "Sing, daughter of Zion; shout aloud, O Israel! Be glad and rejoice with all your heart, Daughter Jerusalem!" On what matter (Micah 7:9) has your enemy been deprived of his right to rule? All rejoice at the downfall of the wicked. And similarly, it says (Isaiah 14:5-6): "The Lord has broken the rod of the wicked, the scepter of the rulers, which in anger struck down peoples with unceasing blows, and in fury subdued nations with relentless aggression." What is written (ibid. 14:7)? "All the lands are at rest and at peace; they break into singing." And it says (Ezekiel 32:31): "All the earth's kings lie in state, each in his own tomb. But you are cast out of your tomb like a rejected branch; you are covered with the slain, with those pierced by the sword, those who descend to the stones of the pit. Like a corpse trampled underfoot." When is the earth joyful? When I make you desolate. And similarly, it says (Psalms 149:6): "Let the high praises of God be in their mouths and a double-edged sword in their hands." And it says (Proverbs 11:10): "When the wicked perish, there is rejoicing." Let us approach Him with thanksgiving, let us sing psalms to Him, great is the power of gratitude. And similarly, Jonah says (Jonah 2:10): "And I, with a song of thanksgiving, will sacrifice to You."

For the Lord is a great God, and a great king above all gods. And if there are other gods, behold, he says (Deuteronomy 32:39), "See now that I, even I, am he." Woe to the wicked who descend to Gehenna, they and their gods. And so it says (Psalm 96:5), "For all the gods of the nations are idols, but the Lord made the heavens."

He has in his hand the depths of the earth; the heights of the mountains are his also. If a king of flesh and blood is told, "The sea is yours," he cannot say how many measures are in it. But the Holy One, blessed be He, can say, "The sea is His" because He made it and knows how many measures are in it. And so it says (Isaiah 40:12), "Who has measured the waters in the hollow of his hand?"

Blessed be He who has the sea. And what does He ask of you? To bow down in worship, as it says, "Come, let us bow down and bend the knee." For He is the Lord our God, and we are His people, and the sheep of His pasture.

When are we His people? When we are the sheep of His pasture, as it says (Ezekiel 34:31), "And ye my flock, the flock of my pasture, are men." But when we are like lions, He hates us, as it says (Jeremiah 12:8), "My heritage is unto me as a lion in the forest."

Today, if you listen to His voice, Rabbi Levi said, if the Israelites would observe even one Shabbat according to its laws, they would immediately be redeemed, as it says, "Today, if you listen to His voice." And it is written, "Guard the Sabbath day to sanctify it." Do not harden your hearts as at Meribah. Israel tested the Lord ten times, as it says, "They tried Me these ten times."

Twice at the sea, and they rebelled against the sea. At the Sea of Reeds, in the midst of the sea. Twice in the wilderness, and once with the manna, and once with the golden calf. Once at Paran, and once with the spies, which was the most difficult of them all.

Abraham our father also tested the Lord ten times, which were: once in Ur Kasdim, and when he left his land, and during the famine, and twice with Sarah, in Pharaoh's and Abimelech's houses, and the circumcision, and between the two pigeons, and with Isaac, and with Ishmael. Our fathers tested the Lord ten times in the wilderness, as it says, "In the wilderness, in the Arabah." But they were only seven.

Where are the other three? They were at Taberah, Massah, and the Graves of Lust. And why did they not rely on the first seven, which were harder than the last three?

"YHVH is great in Zion. Rabbi Yochanan said: 'Because of what he did in Zion, he will not spare his house when he comes to punish the destroyers, even if they are few.' Rabbi Chanina said: 'Yahweh is great in Zion. When he restores his presence to Zion, it is a great moment.'

Rabbi Yudan read and quoted from Isaiah 51:3: 'For Yahweh will comfort Zion.' That is the moment when he will appear in his glory. 'And the strength of the King is justice and love.' Rabbi Avin said: 'Even though his strength is justice and he holds people accountable for their actions, you still make things right.'

Rabbi Alexandri said: 'You set straight the straight paths of the world.' If a person has a dispute with another, they go to court together and whatever the judge says, they accept and make peace. So you set straight the straight paths. If someone goes on the road and sees their enemy's donkey struggling under its burden, they help it and go together to an inn.

Then they help each other and the person says, 'So-and-so is my enemy, but I thought he hated me.' And why did they make peace? Because they followed the commandment in Exodus 23:5: 'When you see the donkey of one who hates you lying under its burden.' 'Her ways are ways of pleasantness and all her paths are peace.' You have done justice and righteousness in Jacob.' These are the laws that you should set before them."

"Moses and Aaron in their priesthood. Rabbi Yudan, in the name of Rabbi Yossi son of Rabbi Judah, and Rabbi Berachiah in the name of Rabbi Yehoshua ben Korcha said, 'During the forty years that Israel was in the wilderness, Moses never refrained from serving as high priest, as it is said, "Moses and Aaron in their priesthood." Rabbi Berachiah said in the name of Rabbi Simon, 'It is a full verse (1 Chronicles 23:13-14): "The sons of Amram: Moses and Aaron.

And Aaron was set apart to sanctify him as most holy, he and his sons forever, to offer the bread of the presence." And Moses, the man of God.' Rabbi Yehoshua ben Yossi said, 'Dividing [the week of] the consecration of Aaron [among the seven days], Moses served as high priest every day of the consecration, as it is said, "Moses and Aaron in their priesthood."'"

Psalm of Thanksgiving. Rabbi Yaakov said in the name of Rabbi Abbahu in the name of Rabbi Acha: "Let all nations give thanks to me," and I accept them, as it is said: "Every knee shall bow to Me, every tongue shall swear" (Isaiah 45:23). If every knee bows and every tongue swears to Me, I accept them. This is what Scripture says: "He who conceals his transgressions will not prosper" (Proverbs 28:13).

He who conceals his transgressions is Adam, who said to God: "The woman whom You gave to be with me" (Genesis 3:12). He did not seek to do repentance, as it is said: "Lest he stretch out his hand" (Genesis 3:22). Rabbi Abba bar Kahana said: When the Holy One, blessed be He, said to him, "Do teshuva," he replied, "Lest." But "now" means teshuva, as it is said: "And now, Israel, what does the Lord your God ask of you but to fear Him?" (Deuteronomy 10:12).

And "lest" means "no." He who conceals his transgressions will not prosper. "Whoever confesses and forsakes will be shown mercy" (Proverbs 28:13). This refers to Cain, as it is said: "And Cain went out from before the Lord" (Genesis 4:16).

Rabbi Huna said in the name of Rabbi Chanina bar Yitzchak: He went out rejoicing, as it is said: "And Haman went out that day joyful and with a glad heart" (Esther 5:9). Adam met him and said to him, "What has happened with your judgment?" He replied, "I did teshuva and was forgiven." Adam said to him: "Good is to give thanks to the Lord" (Psalm 92:2).

Another explanation of "He who conceals his transgressions": This refers to Saul, as it is said: "What is this bleating of sheep in my ears?" And Saul said, "They have brought them from the Amalekites" (1 Samuel 15:14-15). "Whoever confesses and forsakes will be shown mercy": This refers to David, who said: "I have sinned against the Lord; please take away the iniquity of Your servant" (2 Samuel 24:10).

Immediately, God said to him: "The Lord has also put away your sin" (2 Samuel 12:13). Rabbi Simon and Rabbi Yehoshua ben Levi said in the name of Rabbi Chalfata: When a king of flesh and blood confesses, God gives him the benefit of the doubt. But when he does not confess, God does not give him the benefit of the doubt.

One scripture says, "Serve the Lord with joy." And another scripture says (Psalms 2:11), "Serve the Lord with fear." Rabbi Ibu said, "When you stand to pray, let your heart be filled with joy, for you are serving the Most High God." Another explanation of "serve the Lord with joy" is that it is possible to serve Him without fear. Therefore, the scripture emphasizes fear. Rabbi Acha said, "In this world, fear is necessary. But in the future (Isaiah 33:14), I will see trembling among the wicked. And the righteous will rejoice in trembling, as I have spoken about the nations."

"Enter His gates with thanksgiving, and His courts with praise." Rabbi Pinchas said in the name of Rabbi Levi, "All sacrifices may be discontinued, but the sacrifice of thanksgiving will never be discontinued, as it is written (Psalms 56:13), 'I will render thanksgiving offerings to You.' Two offerings are mentioned, one in reference to prayer, and the other in reference to sacrifice." And likewise it says (Jeremiah 33:11), "A voice of joy and a voice of gladness... the voice of those who bring thanksgiving to the Lord's house."

Behold, the prayer of thanksgiving. And it says, "And bring thanksgiving to the house of the Lord," which is the sacrifice of thanksgiving. "Give thanks to Him, bless His name," behold the prayer of thanksgiving. As it is written, "For the Lord is good, His lovingkindness endures forever."

I will sing of kindness and justice to David. As it is written (Isaiah 5:16), "And the Lord of hosts will be exalted in justice." If in justice, then the Lord of hosts will be exalted in justice. If in righteousness, the Holy God will be sanctified in righteousness.

Rabbi Huna said in the name of Rabbi Acha, "If in kindness, I will sing. If in justice, I will sing. To you, Lord, I will sing praises." Rabbi Yehuda bar Shila said (Job 1:21), "The Lord gave, and the Lord has taken away."

Whether He gives or takes, blessed be the name of the Lord. In any case, to you, Lord, I will sing praises. Rabbi Berechiah said in the name of Rabbi Levi (Psalm 92:9), "You are exalted, Lord, forever." Your hand, Lord, is lifted high for justice.

Blessed be the good and benevolent One for the good, and concerning evil, one says, "Blessed be the true Judge." Rabbi Tanhuma bar Rabbi Yudan said, "One verse says (Psalm 56:11), 'In God I will praise His word,' and another verse says (Psalm 52:11), 'In the Lord I will praise His word.'" If judgment comes upon me, I will praise His word. If mercy comes upon me, I will praise His word.

In any case, I will praise His word. The rabbis said (Psalm 116:3-4), "The sorrows of death encompassed me, and the pains of hell got hold of me; I found distress and sorrow. Then I called upon the name of the Lord; 'O Lord, I beseech You, deliver my soul!'" I will lift up the cup of salvation, and call upon the name of the Lord. In any case, to you, Lord, I will call out (sing praises)....

"I will act wisely on the innocent way. Rabbi Judah and Rabbi Nehemiah. Rabbi Judah says, the Holy One, blessed be He, said to Moses, "Appoint for Me a priest." Moses said to Him, "What tribe?"

He replied to him, "Do not put Reuben before Me, who sinned with Bilhah, his father's concubine, as it is said (Genesis 35:22), 'And Reuben went and lay with Bilhah, his father's concubine.' " He said to him, "From the tribe of Simeon." He said to him, "They are engaged in violence, which I hate, as it is said (Genesis 49:5), 'Simeon and Levi are brothers, weapons of violence are their wares.' " He said to him, "How about the tribe of Dan?"

He said to him, "They will cause My anger, for they are idolaters, as it is said (Zechariah 10:11), 'And they shall cross the sea with affliction, and smite the waves in the sea, and all the depths of the Nile shall dry up; and the pride of Assyria shall be brought down, and the scepter of Egypt shall depart.' " This is a reference to the image of Micah. Moses therefore warned Israel (Deuteronomy 29:17), "Lest there be among you a man or woman or family or tribe."

And it is said (Judges 18:30), "And the children of Dan set up the graven image for themselves." He said to him, "How about the tribe of Joseph?" He said to him, "They speak evil behind their brethren's backs, as it is said (Genesis 37:2), 'And Joseph brought evil tales of them unto their father.' " He said to him, "How about the tribe of Judah?" He said to him, "He is arrogant of eye and wide of heart, as it is said (Genesis 38:15), 'And Judah saw her, and thought her to be a harlot.' " Moses then said, "Whose tribe, then, shall I appoint?"

He replied, "Appoint for yourself from your own tribe." Rabbi Nehemiah said, "And there are those who say it in the name of Resh Lakish, the Holy One, blessed be He, said, 'One who serves Me in this world will serve Me in the World to Come, and will not sit in the midst of My house.' " Rabbi Joshua ben Levi said, "A person must be modest within his own home, and needless to say in the home of his friend."

Speaker of lies shall not stand. The deceitful will perish. Rabbi Yochanan said: "With regard to the two bulls brought by Israel as a donation for the Tabernacle, it says, 'In the morning, in the morning' (Exodus 29:39), which indicates that in the merit of the two bulls, every morning, all the wicked people of the earth are destroyed. And it says (Exodus 25:2), 'And they shall take for Me an offering', which means that God said to Moses: "Go and tell them my words - I have placed upon you the burden of the world, and there is nothing that can bear the weight of the world except the Tabernacle".

When the leaders brought the wagons and the bulls, God said to Moses, "Take them". Moses said, "Perhaps another prophet will need them for something". God said, "They will be used for the service of the Tabernacle". And they remained in use for many years.

Rabbi Chanina, in the name of Bar Kapara, and Rabbi Yudan, in the name of Rabbi Shmuel bar Nachmani, said that they were in use until the time of the wagons used to transport the sacrifices (as it says in Hosea 12:12), 'They sacrificed bulls in Gilgal'. Abba bar Kahana said until the time of Nov. Rabbi Abbahu said until the time of Gideon. Rabbi Chama bar Chanina said until the building of the Temple and the sacrifice of King Solomon.

Rabbi Levi asked, "What is the reason that it says, 'And Solomon offered a sacrifice of oxen'? It is only called 'sacrifice of oxen' and not 'sacrifice of bulls'? It is to refer to those same bulls that the leaders brought to carry the Tabernacle. Rabbi Ibu, in the name of Rabbi Meir, said that they will be fixed and used again in the future to punish the wicked, as it says, 'Every morning I will destroy all the wicked of the earth'."

A prayer for the poor who are afflicted. This is what the verse says (Proverbs 15:8): "The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is His delight." The Lord does not require sacrifices or burnt offerings from the wicked. So what does He seek?

He seeks the prayer of the upright, as it says, "but the prayer of the upright is His delight." (Proverbs 15:8) Similarly, it says (Psalm 51:18), "For You do not desire sacrifice, or else I would give it; You do not delight in burnt offering." Another interpretation of "the sacrifice of the wicked is an abomination" is referring to Balaam and Balak, as it says (Numbers 23:14), "And he (Balaam) offered a bull and a ram as sacrifices."

So what does the prayer of the upright seek? It seeks what is expressed in Psalm 90:1, "A prayer of Moses the man of God."

Another interpretation of prayer for the poor who is suffering. Rabbi Pinchas said in the name of Rabbi Reuben, "I cannot understand David's state of mind. Sometimes he calls himself poor, and sometimes he calls himself David. But when he saw righteous people like Asa, Hezekiah, and Josiah standing before him, he called himself David.

And when he saw wicked people like Ahaz, Ammon, and Manasseh standing before him, he called himself poor." Rabbi Samuel said in the name of Rabbi Nathan, "In reference to Manasseh, they said a prayer for the poor who is suffering because he was poor in good deeds." Rabbi Alexandri said in reference to the prayer, "They said, 'When the one who comes to beg approaches her, let him kneel down like it says, 'And it shall be that the one who kneels down.'"

"And only prayer is called kneeling down, as it says, 'My soul is bowed down upon me.'" Rabbi Meir and Rabbi Yossi disagreed on when a person should make their requests known before praying. One said a person should make their requests first, and then pray, as it says, "Prayer for the poor who is suffering." "When will this be?

When he kneels down." The other said a person should pray first, and then make their requests known, as it says, "I will pour out my thoughts before Him, and I will relate my troubles to Him." And there is no conversation except prayer, as it says, "Isaac went out to converse in the field towards evening." Rabbi Zeira said in the name of Rav Huna, "Everyone agrees that he makes his requests known in the presence of one who listens to prayer, as it says, 'Hear my prayer.'"...

"Do not abandon me, Lord, to the wicked. Do not let my axiom wither and bear no fruit. Let my cry come before You. Do not hide Your face from me. In regards to the tribe of Judah, Rabbi Yochanan said that the gift was given to them as it says in Deuteronomy 33:7, "Hear, O Lord, the voice of Judah." Rabbi Chanina says it was given to the House of David. Rabbi Yehuda Bar Simon says that a person does not say "Incline Your ear to me" unless others are accusing him. Rabbi Levi says that the Agisturin was given to Judah by Moses at the time of his departure from the world, as it says in the same verse, "And this to Judah," and he said:"

"For my days have vanished in smoke. Like the teachings of the Mishnah. Turn to the prayer of the afflicted. Rabbi Shmuel bar Nachmani said in the name of Rabbi Abba: It was not necessary to say 'turn to the prayer of the afflicted' and not 'despise their prayer.' Rather, the prayer of the afflicted refers to Manasseh, who prayed despite his evil deeds, and not 'their prayer,' which refers to Hezekiah and David, as it is said, 'And Hezekiah prayed.' Rabbi Acha said in the name of Rabbi Alexandri: Fortunate is the person who has someone to rely on."

Another explanation: "Turn to the prayer of the oppressed." Rabbi Yitzhak said with regard to the generations, that they have neither prophet, nor priest, nor Temple to atone for them, but there is still one prayer left to them, which they pray on Rosh Hashanah and Yom Kippur, and do not despise it from them. "And do not despise their prayer."...

Write this for the future generation and with the newly created nation. Is there still a nation that will be created, as it says "and a nation is created"? Rabbi Yossi, the son of Rabbi Shimon, said that this refers to the generation of Mordechai who was created as a new creation. The Rabbis say that this refers to generations who are considered dead due to their actions, but they come and pray before You on Rosh Hashanah and Yom Kippur, and You create them as a new creation. What should they do? They should take a myrtle branch, a palm branch, and praise You, as it says "and a nation is created, they will praise God".

"Of David. Bless the Lord, O my soul." This is what the verse (Psalm 139:14) means when it says, "I will give thanks to You, for I am awesomely and wondrously made; Your works are wonderful, and my soul knows it well." Rabbi Avdimi son of Rabbi Nahman said: There is a bad thing that is good to acquire and a good thing that is bad to acquire. There are ten parts to a person: the throat for speaking, the esophagus for eating, the liver for getting angry, the lungs for breathing, the bile for jealousy, the stomach for sleeping, the intestines for grinding, the spleen for laughing, the kidneys for advising, and the heart for understanding. Therefore, David praised God and said, "I will give thanks to You, for I am awesomely and wondrously made." Therefore, bless the Lord, O my soul.

Another thing, bless my soul. Rabbi Levi said in the name of Rabbi Huna: "This painter draws a narrow image, and when the painter dies, his creation remains. However, the Holy One, blessed be He, is not like that. Rather, He created this person; the person dies, but He is alive and exists forever.

Another thing, this painter's image is narrow and can only begin from his head or foot. But the Holy One, blessed be He, is not like that, as it is written (Jeremiah 10:16), "He is the Creator of everything." That which the painter cannot do, God can. Another thing, flesh and blood can eat, but their form does not.

However, the Holy One, blessed be He, is not like that. His form is not consumed, and He does not eat, as it says (Nehemiah 9:6), "You alone are the Lord; You have made heaven, the heaven of heavens, with all their host, the earth, and all that is on it, the seas and all that is in them. You give life to all of them." Another thing, this painter cannot create a soul and entrails, but the Holy One, blessed be He, is not like that.

He did not create this person narrow, but He created a soul and entrails within him. Therefore, David praises the Lord, bless my soul. Rabbi Yehoshua ben Levi said that "Bless my soul" is written here five times, corresponding to the five books of the Torah, and they are: "Bless my soul, O Lord, and all that is within me." "Bless my soul, O Lord, and do not forget all His benefits."

"In all places of His dominion, bless my soul, O Lord." "Bless my soul, O Lord, O Lord my God, You are very great." "Let sinners be consumed out of the earth, and let the wicked be no more. Bless my soul, O Lord.

Hallelujah." Rabbi Yochanan said that this corresponds to the five worlds that He sees. One is when he sees in his mother's womb, "Bless my soul, O Lord, and all that is within me." Another is when he is born, "Bless my soul, O Lord, and do not forget all His benefits."

What are all His benefits? Rabbi Abbahu said, "Those who have been given judgment in a place of understanding." Why? Rav said, "So as not to look at nakedness."

Rav Matnah said, "So as not to suckle from the place of the womb." Another is when he goes out into the world and goes here and there, as it says, 'In all His places of dominion, bless the Lord, my soul.' And one when he departs from the world and sees the Divine Presence, 'Bless the Lord, my soul, the Lord my God, You are exceedingly great.' And one in the future, when sins will be eradicated from the earth. Therefore, bless the Lord, my soul."

Another interpretation: "Bless the Lord, O my soul" (Psalms 103:1). Just as no person knows where the place of this soul is, so too with the Holy One, Blessed be He: no creature knows where His place is. Not even the heavenly creatures who are responsible for the Throne of Glory know where God's place is, or where He dwells. And what do they say?

"Blessed is the Presence of the Lord in His place" (Ezekiel 3:12) [ALTERNATIVE: Another explanation for "Bless the Lord, O my soul." (Psalm 103:1) Why does David praise God with his soul? He said, just as the soul fills the body, so too does God fill His world. And just as the soul suffers for the body, so too does God suffer for the world. And just as the soul is unique in the body, so too is God unique in His world.

And just as the soul does not eat or drink, so too does God not eat or drink. And just as the soul is pure, so too is God pure, as He is above His world. And just as the soul sees but is not seen, so too does God see but is not seen. David said, let the soul that possesses all these qualities come and praise God, who possesses all these qualities.]...

Another thing, I will bless the Lord. As for this soul, no one knows its place and where it is situated. So too, the Holy One, blessed be He, no creation knows His place, even the divine beasts that are positioned at the Throne of Glory do not know His place and where He is situated. And what do they say?

"Blessed be the glory of the Lord from His place." (Ezekiel 3:12) There was a story about a man who asked Rabbi Gamliel, "In what place is He situated?" He replied, "I do not know." The man said to him, "Is this your prayer and wisdom, that you pray before Him every day and yet you do not know where He is situated?" Rabbi Gamliel said to him, "You ask me about a matter that is distant from me by a five hundred year journey.

Yet, I will ask you about one matter that is with you day and night. Tell me, in what place is it situated?" The man said to him, "Who is it?" Rabbi Gamliel replied, "It is the soul that is situated within you.

Tell me in what place it is situated." The man said to him, "I do not know." Rabbi Gamliel said to him, "May the spirit of that man perish, for what is this that is situated within you and you do not know its place? Yet, you ask me about a matter that is distant from me by a five hundred year journey?"

The man said to him, "If that is so, then they do well who prostrate themselves to His work, for they behold Him at all times." Rabbi Gamliel said to him, "You see His work, but they do not see you. And the Holy One, blessed be He, beholds His work, but His work does not behold Him, as it is stated: 'For man may not see Me and live' (Exodus 33:20). Know that this is what happened to Ezekiel, for when he saw His likeness, his soul departed from him, as it is stated: 'And I saw, and I fell upon my face' (Ezekiel 1:28)."