Midrash Tehillim Reader

"Bless the Lord, O my soul, and do not forget all His rewards. Rabbi Abba bar Kahana said, if a person takes a coin and places it in his mouth, the coins fall down. But this woman walks on two legs with her mouth downwards, and the fetus is kept in her womb and does not fall out like a person placed [on a ship] in the midst of the sea. This animal, which walks on four legs and gives birth, keeps the fetus inside and the woman, who walks on two legs, and yet the fetus is kept safe. Therefore, do not forget all His rewards. Rabbi Simon said, this woman is made up of poking [thin and fragile] parts, so if she had been left with one hour, she would have died. Therefore, do not forget all His rewards."...

I forgive all of your sins. Rabbi Yannai used to wear tefillin in the afternoon for three days, as Mar said that tefillin require a clean body like Elisha the prophet. Why was he called Elisha with wings? Because once the wicked kingdom decreed that anyone who puts on tefillin will have his brain injured.

Elisha was putting on tefillin, and a messenger bird saw him and immediately took them in his hand and flew away. Elisha ran after him and caught up with him. He asked the bird, "What do you have in your hand?" The bird replied, "The wings of a dove."

A miracle happened, and the tefillin became like wings of a dove. Therefore, Elisha was called "the one with wings." When a person recovers from an illness, his body is clean, and after three days he would put on tefillin. Rabbi Yochanan used to wear tefillin every day, so that he could say "I forgive all of your sins," "who satisfies your mouth with good things."

Rabbi Yochanan interpreted the verse "they gave crowns to every one" that when Israel received the Torah, sixty myriads of ministering angels descended and placed crowns on every individual's head. Rabbi Abba bar Kahana said in the name of Rabbi Yochanan that 120 myriads of angels descended, and one was placing a crown on his head, and the other was tying a sash. Rabbi Yochanan said that they were wearing turbans, as it is said, "I adorned you with ornaments (Ezekiel 16:10)."

Rabbi Hunah of Sepphoris said that they were wearing girdles, as it is said, "I clothed you with fine linen (Ibid. 16:10)." Rabbi Shimon ben Yochai said that they were given a penis as a symbol, and its name is explicitly written on it, "Who satisfies your mouth with good things." Rabbi Yudan explained it with a verse from Job (38:3), "Gird up now thy loins like a man; for I will demand of thee, and answer thou me."

Just as a person sits in the garbage and shakes himself, so too Job shook himself from his sufferings and was renewed. "Who satisfies your mouth with good things."...

"Doing righteous deeds is of the Lord. Rabbi Yitzhak said: All is in abundance. Righteous deeds in abundance. Doing righteous deeds is of the Lord. And forgiveness in abundance (Isaiah 55:7) And to our God, for He will abundantly pardon. Redemption in abundance (Psalms 130:7) And with Him is abundant redemption. Rabbi Shmuel bar Nachman says: Even salvation, as it is said (Psalms 68:21) The Lord is to us a God of deliverances."

"He made righteousness for God. Rabbi Yitzhak said, 'Everything is in abundance. Righteousness is in abundance. He makes righteousness for God.' 'And forgiveness in abundance' (Isaiah 55:7) 'And with Him is abundant redemption' (Psalm 130:7). Rabbi Shmuel bar Nachman says, 'Even salvation, as it says (Psalm 68:21), "Our God is a God who saves."'" "God made known His ways to Moses. Rabbi Berechiah said in the name of Rabbi Abba bar Kahana, 'Moses said before the Holy One, blessed be He, "Please make known to me Your ways."' God said to him, 'You ask for My ways, but you will know My life. Make known His ways to Moses and His deeds to the children of Israel.' Not as it says (Deuteronomy 32:4), "His ways are justice. A God of faithfulness without iniquity, righteous and upright is He." Rabbi Shmuel bar Nachman said, 'He prolongs His spirit with the wicked and rewards them for the few good deeds they did in this world in order to destroy them. And He prolongs His spirit with the righteous and takes from them the few bad deeds they did in this world and returns them to tranquility.' Rabbi Abba said in the name of Rabbi Tanchum, 'He began to exact debts. Not to forever strive or perpetually bear a grudge. I no longer engage in strife and win or lose against them. I engaged in strife with the generation of the Flood, with the people of Sodom, and also with the people of the Tower of Babel, and I won and lost against them. And when Moses overcame me, I was appeased with my world. Be because I do not engage in strife forever.' As far as the east is from the west, He has distanced our transgressions from Him. Rabbi Yirmiyah said, 'Let a person not say, "May the Merciful One distance us from our sin," but rather, "May our sin be distanced from us." As it says, "As far as the east is from the west, He has distanced our transgressions from Him."' "

"As a father has compassion for his children, so the Lord has compassion for those who fear Him." Rabbi Chiyah said, "Like a merciful father." Who is this? Rabbi Yehuda, son of Simon, said, "This is Abraham," as it says, "Will You sweep away the innocent along with the guilty?" (Genesis 18:23). Rabbi Berachya said, "Like our father Jacob," as it says, "And he passed over before them" (Genesis 33:3). He said, "It is better for me that He should inflict harm upon me rather than upon my children. Be compassionate like a father on his children."

For He knows our inclination. Rabbi Chiyah taught, "Woe to the dough that testifies against itself that it is bad." For the evil inclination passes through a person and is not with him. And thus it says, "For the wind passes over it and it is gone" (Psalms 103:16). We will no longer recognize this place - this is the evil inclination. "The kindness of the Lord is from everlasting to everlasting" (Psalms 103:17). Rabbi Yochanan said, "The kindness is from the world to the world." But charity is for three generations, as it says, "And His righteousness to children's children" (Psalms 103:17).

And to those who remember His commandments. Rabbi Tanchuma said a parable about a widow who had a son. As long as he didn't marry, she relied on him for support. Once he got married, she said to him, "My son, I know that I am no longer dependent on you as I was before, but it is still comforting for me to remember those earlier times when I was dependent on you." Similarly, during the years that the Israelites were in the desert, the manna descended for them and the well rose up for them, because they were keeping their covenant with God and were able to keep the Torah and engage with it. But now, when a person depends on his livelihood, it is important to remember God's commandments.

"The Lord has established His throne in heaven." Rabbi Berachiah said in the name of Rabbi Avin: "Four types of creatures exist in the world, and because they are proud, God takes pride in them. How so? In animals, the lion is the proudest; in cattle, the ox; in birds, the eagle; and among all creatures, man rules over them all, as it is said, 'and let them have dominion over the fish of the sea.' What did God do? He placed all these creatures under His throne of glory, as it says, 'And the likeness of their faces was the face of a man.' The Lord said, 'Since they are proud, I will take pride in them,' as it says, 'For he is highly exalted.' Thus, His kingdom rules over all."...

The Lord bless His angels. What does the scripture talk about, if regarding the upper angels, it is already said "all His host"? It only speaks of the lower angels. And how do we know that the lower angels are called angels?

As it is said (Numbers 20:16), "And He sent His angel and took us out of Egypt." But was it really an angel, and not Moses? Rather, the prophets are called angels. And it is also said (Haggai 1:13), "And Haggai, the angel of the Lord, spoke."

Rabbi Judah bar Simon said (Judges 2:1), "And the angel of the Lord went up from Gilgal to Bochim." This refers to Phinehas. But the sages say, "What did the wife of Manoah say to him?" (Judges 13:6), "Behold, a man of God came to me, and his appearance was like the appearance of an angel of God, very awe-inspiring." She thought he was a prophet and not just an angel.

You must therefore conclude that the prophets are called angels. Rabbi Huna said in the name of Rabbi Aha, "They were explained at Sinai." Mighty are the doers of His word, to hearken to the voice of His word. They performed an action before they listened to it.

As it is said (Exodus 24:7), "All that the Lord spoke, we will do and we will hear." Rabbi Isaac said, "It speaks of those who keep the sabbatical year." In the usual practice of the world, one performs a commandment for an hour, a day, a Sabbath, or a month, perhaps for a year. But Israel does so for seven years.

Rabbi Tanhum bar Hanilai said, "Mighty are the doers of His word," refers to Moses, for there is no mightier person than Moses, as Israel stood before Mount Sinai and could not hear the utterance, as it is said (Deuteronomy 5:22), "If we hear the voice of the Lord our God any more, we shall die." But it is written (Exodus 20:16), "Come close, and hear." That which sixty myriads were unable to hear, Moses heard for himself, and the voice called to him (Leviticus 1:1), "And He called to Moses," and he was not harmed.

This teaches you that the righteous are greater than ministering angels, for they can only hear His voice and quake and tremble, while the righteous can hear His voice, as it is said (Joel 2:11), "The Lord gives voice before His army, for His camp is very great." These are the angels referred to as "the camp of God" (Genesis 32:2). And it is written "A thousand thousands ministered to Him" (Daniel 7:10), and who can hear His voice?

"For His deeds are mighty" (Joel 2:11), as He is greater than the ministering angels. And who is this Moses who heard the voice of God? As it says "And the Lord called to Moses" (Exodus 19:3). Behold, he is a hero of great strength - this is Moses.

I bless the Lord, my God, with great exaltation, splendor and majesty. The King of flesh and blood cannot clothe himself in His garments, but the Holy One, blessed be He, clothes human beings in His garments, as it is said (Psalm 21:6): "You endow him with eternal blessings; You gladden him with the joy of Your presence." This is what the verse (1 Chronicles 29:11) means when it says, "Yours, O Lord, is the greatness, the power, the glory, the victory, and the majesty; for all that is in the heavens and on the earth is Yours; Yours is the kingdom, O Lord, and You are exalted as head over all."

Rabbi Huna said: What does it mean that God is exalted as head over all? It means that everything praises the Holy One, blessed be He, as it is said (Psalm 113:3): "From the rising of the sun to its setting, the name of the Lord is praised." And there is no greater praise for the Holy One, blessed be He, than the praise of Israel, as it is said (Isaiah 43:21): "This people I have formed for Myself, that they might declare My praise."

You should know that it is written above, "Bless the Lord, all His hosts, you ministers of His, who do His will" (Psalm 103:21). "Mighty ones who do His bidding, obedient to His spoken command" (Psalm 103:20). If it was necessary to say that what a person hears he should do, why is it written so? Rather, regarding Israel, the verse speaks of their standing at Sinai and placing their actions before their hearing, as it is said (Exodus 24:7): "All that the Lord has spoken we will do, and we will hear."

Just as Israel praises the Holy One, blessed be He, the angels also praise Him after Israel, as it is said (Psalm 148:2): "Praise Him, all His angels; praise Him, all His hosts." And what is written after that? "Praise Him, sun and moon; praise Him, all you shining stars" (Psalm 148:3). These are the angels, as it is said (Isaiah 24:21): "On high, the Lord will punish the hosts of heaven, and on earth, the kings of the earth."

"He is exalted as head over all." And there is no head other than Israel, as it is said (Exodus 30:12): "When you take a census of the Israelite people according to their enrollment, each shall pay the Lord a ransom for himself." And it says (Jeremiah 2:3): "Israel was holy to the Lord, the first fruits of His harvest." Another interpretation of "exalted as head over all" is that Rabbi Simon said: "You are the head of all those who praise You."

And You are exalted above all blessings and praises, as it is said (Psalm 89:6): "Who in the skies can compare with the Lord? Who among the heavenly beings is like the Lord?" Who can recount the Lord's mighty acts or declare His praises? If a person tries to express the Lord's praises, he will become tongue-tied, as it is said (Job 37:19): "Teach us what we shall say to Him, for we cannot order our words because of darkness."

You should know that this is what David meant when he composed one hundred and forty-five psalms of praise the Lord, as it is said (Psalm 145:21) 'My mouth will speak the praise of the Lord, and let all flesh bless His holy name forever and ever.' All things culminate in the number 248, which is the number of limbs in a person, as it is said (ibid. 35) 'All my bones shall say: Lord, who is like unto Thee?'

David did not leave out any limb in his praise of the Lord. He said to them, 'What do you think? Because I culminated in the praise of the Lord in all these things, perhaps I touched one of the myriad praises due to Him? Now I am at the top of the culminations' (Psalm 145:1) 'I will exalt Thee, my God, O King, and bless Thy name forever and ever.'

Rabbi Af also said, even when the mouths of the righteous in the future will speak like a stream that never ceases, never will they exhaust the praise of the Holy One, blessed be He. Rather, it should be said that in memory of Your great goodness they will say, there is no writing here, only they will pour forth their praises like a stream. Let it be for all to the head. Even so, David said (Psalm 145:3) 'Great is the Lord, and greatly to be praised...'"...

Another thing, bless the Lord, as the verse says (Deuteronomy 28:8) "The Lord will command the blessing for you in your barns". Every thing has an appointed angel over it, and if a person merits, the ministering angels are given to him, but if a person is obligated, the angels of destruction are given to him. May the Lord command the blessing for you. And if you have separated your tithes in the field, I have blessed you (Deuteronomy 26:10) "Blessed are you in the city, and blessed are you in the field.

Blessed are you when you come in, and blessed are you when you go out." Rabbi Zeira said, even the conversation of the Israelites is Torah. A parable of a layman says, "May your yoke be upon me." Rabbi Meir said, "Who is greater, the one who carries or the one who is carried?"

He said, "The one who is carried is greater than the one who carries." And who is greater, the one who guards or the one who is guarded? He said, "The one who is guarded is greater." Why?

Had it not been for good deeds, he would not have been carried and guarded, as it is said (Psalm 91:11-12) "For He will command His angels concerning you, to guard you in all your ways; they will lift you up in their hands, so that you will not strike your foot against a stone." If you merit, peace angels will guard you, and nothing evil will touch you, as it is said (Psalm 91:10) "No evil will befall you."

When David saw that the blessing was beautiful, he blessed the Lord with his soul and body, as it says, "Bless the Lord, O my soul."...

Another thing, I will bless the Lord, the Lord, my great God. Rabbi Berachiah said in the name of Rabbi Eliezer and Rabbi Joshua: Before You created Your world, You were great in the world, and since You created Your world, You have become greatly exalted. Before the prophets killed You, You were great, and since they killed You, You have become greatly exalted. Rabbi Shimon ben Yehotzadak asked Rabbi Samuel bar Nahman how God created light.

He replied, "He wrapped Himself in a white tallit and illuminated the world with His light." Rabbi Shimon whispered to him, "Isn't it written that God clothes Himself with light like a garment?" Rabbi Samuel replied, "Just as I received it in a whisper, so did I tell it to you in a whisper." Rabbi Berachiah said, "If I hadn't heard it from Rabbi Isaac when he preached in public, I wouldn't have said it in public."

And where did God bring the light from? Rabbi Berachiah said in the name of Rabbi Isaac: He brought it from the Temple, as it is said, "Behold, the glory of the Lord came from the way of the east; and the earth shone with His glory." (Ezekiel 43:2)

Another thing, glory and splendor are fitting for shame. Flesh and blood, if one is strong, they are not attractive, and if they are attractive, they are not strong. But the Holy One, blessed be He, is not so; He possesses both glory and splendor. He gave glory to Moses, as it is said (Numbers 27:20), "You shall invest him with some of your splendor."

And He gave splendor to Joshua, as it is said (Deuteronomy 33:17), "His firstborn ox, majesty is his." And He gave glory to Solomon, as it is said (1 Chronicles 29:25), "The Lord made Solomon exceedingly great in the sight of all Israel and bestowed upon him royal majesty." The Holy One, blessed be He, said, "In the future, I will give both of them to the King Messiah," as it is said (Psalm 21:4), "For You set on his head a crown of fine gold."

And not only to the King Messiah does He give them, but to anyone who toils in Torah, as it is said (Psalm 111:2), "Great are the works of the Lord, studied by all who delight in them." And the only works that are mentioned are the Tablets, as it is said (Exodus 32:16), "The tablets were the work of God, and the writing was the writing of God, engraved upon the tablets." And for their reward, it is said (Psalm 111:3), "Splendor and majesty are His work, and His righteousness endures forever." Be clothed in glory and splendor.

"Wrapped in light like King Solomon. The case with the waters is his elevation. Rabbi Pinchas said in the name of Rabbi Levi, 'Are these heavens the leftovers or the refuse, and you do not know what they are?' From what is said, 'The case with the waters is his elevation,' you would say they are of the waters.

'The Lord rode on a swift cloud, and came to Egypt' (Isaiah 19:1). He appeared in two clouds: one in Sinai and the other in Egypt. One in Sinai, as it is said, 'Behold, I come to you in a thick cloud' (Exodus 19:9), and the other in Egypt, as it is said, 'Behold, the Lord is riding on a swift cloud and is coming to Egypt' (Isaiah 19:1). He makes his angels spirits, and his ministers a flaming fire (Psalms 104:4).

Rabbi Yochanan said, 'With two [flames] the angels were created,' etc., in the Psalm of Ascents (Psalms 120-134). Rabbi Ibu gave a parable of a king who reigned at first, etc., in Psalm 92."

"The deep clothes itself with a garment; over the mountains the waters stood. Rabbi Yehuda and Rabbi Nechemia asked about the earth, why it stands upon the waters, as it is said, 'who lays the beams of His upper chambers in the waters, Who makes the clouds His chariot, Who walks upon the wings of the wind' (Psalms 104:3). And [about] the waters [standing] upon the mountains, as it is said, 'The waters stood above the mountains' (Psalms 104:6).

And it is written, 'The mountains rose, the valleys sank, to the place that You founded for them' (Psalms 104:8). This is the ocean, whose boundary was set that it should not pass over. He sends forth springs into the valleys; between the mountains they flow. On them, the fowl of the heavens dwell.

Rabbi Yishmael and Rabbi Akiva [interpreted the verse differently]. Rabbi Akiva said, 'These are the ministering angels.' Rabbi Yishmael said to him, 'Akiva, your words have come to an end; go to [teach about] plagues and tents.' Rabbi Yishmael said, 'This refers to the birds that dwell upon the trees, whose trills are from before the Lord of the Universe, as it is said, 'Amid the arrows they give voice' (Psalms 11:2).'

Rabbi Yehudah said, 'How great is what you said, as it says, 'And their wings spread out beautifully' (Daniel 4:9).' And Samuel said, 'There are three things about which we stand [in wonder] and know not what they are: the way of a ship in the midst of the sea, the way of a serpent upon a rock, the way of a man with a maiden' (Proverbs 30:18-19). The one who hammers a stake into the ground and is heard from a distance; the voice of a horse when it runs and snorts; 'Amid the arrows they give voice.'" (Psalms 11:2)

Another interpretation is that "upon them the birds of the sky shall dwell" refers to the nations of the world who gather against Israel and subjugate them, in order to distance them from God. Nevertheless, they do not abandon God, as it is said, "From among the eagles, their voice will be heard." And they declare His unity twice a day with the recitation of the Shema: "Hear, O Israel: The Lord our God, the Lord is one." (Deuteronomy 6:4)

Growing grass. Rabbi Yaakov bar Acha, Rabbi Nechemia, and the Rabbis [dispute this]. Rabbi Nechemia says: "See the language that the Sages established in the blessing of Hamotzi, that it refers to bringing forth bread from the earth." The Rabbis say that this refers to when barley will grow from the earth, as it says, "Let there be a handful of grain in the earth, on the top of the mountains; its fruit shall rustle like the Lebanon" (Psalms 72:16), and "Bread for the eater shall be produced from the earth" (Isaiah 55:10). Rabbi Yitzchak said: "We find three places where bread is mentioned in the context of sustenance: with Abraham, as it is written, 'And I will fetch a morsel of bread, and you shall sustain your heart' (Genesis 18:5); with the Levite in Judges, as it is written, 'Sustain your heart with a morsel of bread' (Judges 19:5); and here, where it says, 'bread of the human heart shall sustain'."

"The trees of the Lord are satiated, the cedars of Lebanon that He planted. They are satiated from their water, the trees of the Lord, the cedars of Lebanon. Rabbi Chanina said: The cedars were not created for anything except for the honor of God, as it says, 'The trees of the Lord are satiated, the cedars of Lebanon.' There is no Lebanon except for the Temple, as it says, 'This good mountain and Lebanon.' Rabbi Shimon ben Lakish said: Gold that is fit for creation did not exist, but it was created for the Temple, as it says, 'All the gold that was used for the work.' Similarly, it says, 'And the gold of that land is good.' And there is no good except for the Temple, as it says, 'This good mountain.'...

"Where the birds nest, they shall dwell." Rabbi Huna bar Papa and Rabbi Yehuda in the name of Rabbi Simon disagreed about why it is called chasidah (stork). One said that it is because it is trampled by its companions, and the other said that it shelters its young. Rabbi Yehuda, the son of Rabbi Simon, said that it only refers to the tribe of Levi, as it says, 'Support and illuminate the man of Your kindness.'

"The high mountains for wild goats." Rabbi Yudan said that God created the world only in the merit of Abraham, as it says, 'In the beginning God created the heavens and the earth.' These are the same letters as those in Abraham. Rabbi Yudan said, "If you wonder about this, consider what is written, 'The high mountains for wild goats.' If the high mountains were only created for wild goats, how much more so was the world created in the merit of Abraham!"...

Make a calendar for the festivals. Rabbi Shila of Kefar Tamarta said in the name of Rabbi Yochanan that one only counts the months for the moon from when the sun sets. Make a calendar for the festivals. The heretics roar to prey upon [Israel].

These are the nations who deny the Holy One, Blessed Be He, who roar to prey upon Israel. When the sun shines they will be gathered in. When the sun of the Messiah shines, the nations will be gathered in and brought to Gehenna. One must go out and do his task.

Israel went out to receive their task from the Holy One, Blessed Be He, as it says, "And I will bring out My flock, and they shall no longer be prey" (Ezekiel 34:22). And [they shall work] until evening. One who completes his task until evening [is praiseworthy]. Another interpretation: And [they shall work] for His service until evening.

Rabbi Abbahu said in the name of Resh Lakish: From here the Sages said that the departure of the worker and his entry should be compared to the work itself. Just as the worker needs the sun to shine in the field for his work, so too the owner of the house needs the setting of the worker to be in his house.

"What greatness your works are, Lord, You have made them all with wisdom. For example, a lion, a spider, and a dog were together, and the lion requested that the dog attack the spider, but the spider sought help from the lion, and the lion helped the spider, and the dog helped the lion, and they did not harm each other. Rabbi Akiva began to observe and said, "What greatness your works are, Lord, you have made them all with wisdom."

When Rabbi Akiva arrived at this passage, the sea was vast and wide. He said, "There are creatures that are large in the sea, and there are creatures that are large on land. If those that are in the sea were to come onto land, and those that are on land were to go into the sea, they would die, because each creature has its own environment. What greatness your works are, Lord, you have made them all with wisdom."

Another matter is that the sea is vast, and it speaks of the fourth kingdom that rules the world. There are countless creeping things there. There are countless decrees written against us. There are small creatures with large ones, like dukes, princes, and governors. There are ships that sail there, and these are the ships that they make for Israel, which they write about every day. This Leviathan was formed by You, and anyone who accompanies it will become a laughingstock with it in the World to Come."

"Another thing speaks in the Torah" (Job 11:9). "Its measure is longer than the earth, and broader than the sea. There are creeping things. These are the Tractates of D'varim Q'ra, Rabbi Chaiyah, Rav, and the Babylonian sages. Small animals with big ones. These are the young students with the older ones who sharpen each other. There are ships that go. These are the sons of the Torah who say one thing is pure and another says it is impure because it is customary. Leviathan is this. Anyone who accompanies them, the Holy One, blessed be He, will play with them in the World to Come.

"Another thing, the great sea speaks in Sheol. There are creeping things without number, including the dead. Small animals with big ones" (Job 3:8). Small and big are there.

There are ships that go (Ecclesiastes 12:7) because a person goes to his eternal home. Leviathan and so on, are better than the following: "All of them shall be broken to pieces" (Isaiah 33:12). Their eyes are turned to the resurrection of the dead. "You send forth Your spirit, they are created" (Psalms 104:30).

At that time, they will say a song to God: "May the glory of God endure forever" (Psalms 104:31). You should know that it speaks only of the resurrection of the dead, for it is written, "The desert and its cities shall lift their voice" (Isaiah 42:11). "Let them give glory to God" (Isaiah 42:12). Just as the honor mentioned there is the resurrection of the dead, so too the honor mentioned here is the resurrection of the dead. At that time, they say a new song, as it is written, "Sing to the Lord a new song" (Psalms 96:1)....

Another thing is that the sea is greater than the desert. There, ships will sail. Rabbi Yitzchak bar Moriyan said, "If it weren't written 'He who gives a way in the sea' (Isaiah 43:16), one who is in the sea would immediately die."

"You will conceal your face, they will be frightened" (Psalms 104:29). Rabbi and Rabbi Nathan both commented on this verse. Rabbi said, "If not for the Holy One, blessed be He, who gives and protects this person, the harmful ones would have killed him, as it says 'He creates the speech of lips, peace, peace' (Isaiah 57:19)."

"You send forth your spirit, they are created" (Psalms 104:30). When will this happen? When the face of the earth is renewed. At that time, the glory of God will be forever. Rabbi Berachia said in the name of Rabbi Levi, "The Holy One, blessed be He, said, 'I have not found joy in My world, but the gentiles find joy,' etc." (Psalm 83).

The one who looks at the earth and it trembles. Elijah, may he be remembered for good, asked Rabbi Nehorai, "Why do earthquakes happen?" He replied, "Because of tithes that are not given as prescribed." Elijah said to him, "It appears that way to you, but it's not so. Rather, when God sees that the gentiles and circuses sit while the Temple is destroyed, He looks at His world and seeks to destroy it, as it says, 'The Lord roars from Zion.' Be the one who looks at the earth and it trembles." Rabbi Acha said, "In the case of the sin of forbidden sexual relations, it says, 'Remember.' God says, 'You have made your organs tremble in a place where it is not appropriate for you; I too am disgusted with the world because of you. Be the one who looks at the earth and it trembles." Rabbi Samuel bar Nachman said, "Everywhere that it says 'trembling' it means the cessation of the kingdom. And which is their ancestral home? As it is written, 'The earth quaked and trembled, for the plans of the Lord were fulfilled against Babylon.'"...

I will sing to the Lord in my life. Rabbi Yannai and Rabbi Yehuda bar Shimon. One of them said, "If a person is placed under the hinge of a door to save himself from death, he will not be saved." And the other said, "If a person places his tongue under the hinge of a door to save himself from Sheol, he will not be saved." I will sing to the Lord in my life.

Let sins be finished from the earth. Rabbi Yehuda and Rabbi Nehemiah. Rabbi Yehuda says, "Let the innocent be finished, and the wicked are no longer wicked." At that time, I will bless the Lord. Rabbi Nehemiah says, "Let the evil and the wicked be finished, but they are not yet finished." At that time, I will bless the Lord. Rabbi Meir had a certain heretic in his neighborhood who caused him much anguish. He prayed for his death. Beruria, his wife, said to him, "What is your thinking? Is it because it is written, 'Let sins be finished'? But it is also written, 'Let sinners cease.' Sinners are mentioned, but not sins. At that time, I will bless the Lord." Rabbi Shmuel bar Yitzchak said, "In this world, Pharaoh was judged separately, Sisera was judged separately, Sennacherib was judged separately, and each one separately. But in the future, all will be judged at once, as it is written, 'Let sins be finished from the earth.' At that time, I will bless the Lord."Rabbi Shmuel bar Abba said, from the beginning of the Book of Psalms until here (referring to Psalm 113), there are 133 psalms and none of them contain the word "Hallelujah". When the wicked are finished (meaning, destroyed), what is written? "And the wicked shall be no more; bless the Lord, O my soul. Hallelujah" (Psalm 104:35). And why does it say in Proverbs 11:10, "When the wicked perish, there is joyful song"?

"Give thanks to the Lord; call upon His name. Rabbi Yosei bar Chalafta said to Rabbi Yishmael his son, 'If you seek to see the Divine Presence in this world, engage in Torah in the Land of Israel, as it is said, "Seek the Lord and His strength; seek His presence continually" (Psalms 105:4). Remember His wondrous deeds that He has done.' Rabbi Elazar said, 'For it is through Isaac that offspring shall be named for you' (Genesis 21:12).

Whoever is named after Isaac is considered as if he were Isaac, as it is said, "For it is through Isaac." Rabbi Yudan said, 'Only partially and not completely, as it is said, "In Isaac" and not "in all of him." Whoever acknowledges the two worlds [this world and the world to come] is called your offspring, but whoever does not acknowledge the two worlds is not called your offspring.'"

Remember His wondrous deeds that He has done, the seed of Abraham His servant, the Lord our God throughout the earth. Who is the Lord our God? His attributes are five for punishment and five for mercy, as it says, "He is a mighty hunter before the Lord" (Genesis 10:9), "He is Esau, the father of Edom" (Genesis 36:43), "He is Dathan and Abiram" (Numbers 26:9), "He is Achaz, the king" (2 Chronicles 28:22), "He is Ahasuerus" (Esther 1:1), and "He is for good" (1 Chronicles 16:34), He is Abraham (1 Chronicles 16:16), He is Moses and Aaron (Exodus 6:27), He is Ezra who ascended from Babylon (Ezra 7:6), He is Hezekiah who closed the spring of Gihon (2 Chronicles 32:30), and He is David the youngest (1 Samuel 17:14).

Rabbi Berachiah said in the name of the sages, "The Holy One, blessed be He, is numbered among the righteous, as it says, 'The Lord our God throughout the earth, His judgments.'"

"Remember forever His covenant, the word He commanded for a thousand generations. Rabbi Chiya bar Abba said to the leader of the generation, to the excellent one of the generation, as it is stated, 'Blow a horn in honor of the oil.' Be a commandment for a thousand generations. Rabbi Chiya said in the name of Rabbi Shmuel bar Nachman that it was fitting for nine hundred and eighty generations to have arisen who were worthy of standing, all of whom were wiped out in the generation of the Flood.

Thus, God said that He would give the circumcision after a thousand generations. And you will find that ten generations elapsed from Adam to Noah and ten generations from Noah to Abraham. Rav Huna said in the name of Rabbi Elazar, the son of Rabbi Yosi HaGelili, that the commandment was given for a thousand generations, and a thousand generations arose in thought to be created, but many of them were wiped out, 970 to be exact.

What is the reason that the commandment was given for a thousand generations? Six generations from Abraham to Moses, this is the commandment for a thousand generations, which is the Torah, and there is nothing other than the Torah, as it is stated, 'And God spoke all these words.' When you almost reach the point where the inheritance of the land before them is not breached by sixty thousand, when Shimon and Levi went and committed the deed in Shechem, what did their father say to them? 'You have troubled me to bring me into disrepute, and I am almost at the end of my days.'

"They journeyed from nation to nation, from one kingdom to another. Speaking about Abraham and Sarah, as it is written (Genesis 12:10), "Now there was a famine in the land, and Abram went down to Egypt to dwell there, for the famine was severe in the land." No one was allowed to oppress them, these Egyptians. Kings, such as Abimelech and Pharaoh, rebuked them, as it is written (Genesis 12:17), "But the Lord afflicted Pharaoh and his household with severe plagues because of Sarai, Abram's wife."

Do not touch My anointed ones, said Rabbi Berechiah; referring to the Patriarchs. And in the Prophets, do not harm My prophets; referring to the prophetesses. Rabbi Yudan said in the name of Rabbi Isaac (Genesis 27:42), "And Rebekah was told of the words of Esau." Who told her, since it is written (Genesis 27:41), "Esau spoke to himself"? It was the Holy Spirit that told her.

"And there was a famine in the land." Rabbi Judah bar Nachman said in the name of Rabbi Shimon ben Lakish, "Jacob was deserving of descending to Egypt in chains of iron and collars. But the Holy One, blessed be He, arranged for many plots and melodies, and Joseph was sold into slavery to bring about Jacob's descent. And there was a famine in the land.

Why was it so severe? As it is written (Genesis 46:6), "And Jacob and all his offspring with him came to Egypt." Rabbi Pinchas the son of Chama said in a parable, "It is like a cow that they wanted to pull to her yoke, but she would not be pulled. What did they do?

They first pulled her son, and then she followed after him." Thus did the Holy One, blessed be He, orchestrate the melodies that Joseph's brothers played, so that they would also descend to Egypt and Jacob would come, as it is written (Hosea 11:4), "With human cords, I drew them; with cords of love, I was to them like one who eases the yoke on their jaws, and I bent down to them and fed them."...

"Until the appointed time, his word had not yet come. Rabbi Chiya bar Abba and the rabbis disagreed. One said, 'Until Joseph's word comes to pass,' while the other said, 'Until the word of the Holy One, blessed be He, comes to pass, which Joseph said to the chief butler (Genesis 40:14), "But think of me when it is well with you." The Holy One, blessed be He, said to him, "You spoke truthfully; you will live another two years," as it says (Genesis 41:1), "After two years of time."

Therefore, "Until the appointed time, his word had not yet come." The king sent and released him, and he was put in charge of his household. Rabbi Levi said in the name of Rabbi Yochanan ben Saul, "Joseph said to them, 'What do you think, that the Holy One, blessed be He, would not let me taste of what my grandfather Jacob blessed, saying (Genesis 27:29), "Let peoples serve you, and nations bow down to you"?

Therefore, as it says (Genesis 41:40), 'And Joseph ruled over the land.' 'Put him in charge of his household, to bind his princes at his pleasure; and teach his elders wisdom' (Psalms 105:21-22)." Another explanation is that his rulership is alluded to in the verse (Genesis 41:45), "Pharaoh called Joseph's name Zaphenath-paneah and gave him to wife Asenath the daughter of Potiphera." And he ruled over his people, and the Egyptians strengthened him.

Rabbi Shimon ben Lakish said, "What is this matter comparable to? It is like two officials who are in the palace, one is great and the other is also great, but one is greater than the other. It is also like two mighty warriors, one is mighty and the other is also mighty, but one is mightier than the other. Their hearts were turned against him."

Rabbi Chiya said in the name of Rabbi Yochanan, and Rabbi Yudan said in the name of Rabbi Yehozadak, "Yesterday (Genesis 45:16), 'The voice was heard,' etc., and Pharaoh was pleased with him. Now their hearts were turned against him (Exodus 1:8), 'And there arose a new king over Egypt.'"

His name is in their words. Rabbi Yudan bar Rabbi Simon said that the plagues were written on their bodies. Darkness was sent and it became dark. It is similar to Constantine, who went on a mission and burdened them excessively.

Similarly, darkness was sent and it did not fulfill its purpose. Their land was swarmed with frogs. Rabbi Yochanan said that wherever they sat, frogs would appear. You can say that in stone houses and book houses, they did not enter.

Rabbi Yishmael bar Rabbi Yosei said that this is one of the things that the Master requested gently. When the frog appeared, it would say, "I am the messenger of the one who said, 'Let there be a world and there was a world,' and the marble split apart from it, and it would go up," as it says, "And frogs and they destroyed them" (Psalms 78:45), like it says, "For their corruption is in them, they are blemished by them" (Leviticus 22:25). (He said, and the mixture will come).

He gave them rain with hail, and struck their vineyards and fig trees. Rabbi Huna said in the name of Rabbi Shimon ben Lakish, that this hail would come down on them like double-hailstones. Rabbi Yochanan said from Rabbi Shimon's words that when the vines were thin, the hail would come down like split ones. But for the fig trees, grace came and softened them, as it says, "And you shall plant them in their place" (Psalms 44:3).

He struck all the firstborn in their land. Rabbi Abba bar Kahana said, "The firstborn of a man, the firstborn of a woman, and the firstborn of an animal. And any household that did not have a firstborn, the appointed overseer who was there would kill them, and they would be redeemed with silver and gold." Rabbi Eliezer the Great said that the lowest of the Israelites took out of Egypt ninety donkeys loaded with silver and gold.

"Egypt rejoiced at their departure" (Psalms 105:38) Rabbi Berchiah said: this can be compared to a corpulent man that was riding on a donkey. The donkey hopes, "When will he get down from me?!" and [the man] himself hopes, "When will I get off the donkey?!". When he gets down, the man rejoiced and the donkey rejoices. But I don't know who is happier. Such was it when Israel was in Egypt. The plagues were coming on the Egyptians and the Egyptians were hoping, "When will Israel go out?!" And Israel was hoping, "When will the Holy One Blessed Be He redeem us?" When they were redeemed, both these and these were happy, but we don't know who was happier. From what David said: "Egypt rejoiced at their departure", we know that Egypt was happier.

A cloud appeared over the screen and fire illuminated the night. Rabbi Meir says that there were two clouds, as it says, "For the cloud of the Lord was upon the tabernacle by day." Rabbi Elazar ben Shamu'a says that there was one cloud, as it says, "A cloud appeared over the screen and fire illuminated the night." Hezekiah said that it changed for them because of the impure and diseased, so they would know when it was day and when it was night. The rock opened, and water gushed forth. Rabbi Chama bar Chanina said that at first, it brought forth blood, and the mockers of the generation said, "Now we will put our mouths to it and drink the blood." Afterward, it brought forth water and washed them, as it says, "Streams flooded forth."

Hallelujah! Give thanks to the Lord, for He is good; His lovingkindness is everlasting. Who can speak of the mighty deeds of the Lord, or can proclaim all His praises? As it is written in Psalms 40:6, "Many wonders and deeds You have done, O Lord my God; none can compare with You.

If I were to proclaim and declare them, they are more than can be numbered." Rabbi Elazar ben Pedat said, "See what is written in Psalms 136:4, 'To Him who alone does great wonders, for His lovingkindness is everlasting.' What is written after this? 'To Him who made the great lights, for His lovingkindness is everlasting.'

This teaches us that sustenance is as important as the splitting of the Red Sea. Just as we cannot live without sustenance, we also cannot live without miracles and wonders. If a person were lying on a bed and a snake was on the ground before him, and when he stood up, the snake ran away, he would not know what miracle the Lord had done for him. Only God knows the wonders and miracles that He does for us.

Therefore, it says in Psalms 40:6, 'Many wonders and deeds You have done, O Lord my God; none can compare with You.' It is like two men, one strong and one weak. The weak man cannot praise the strength of the strong man, for he does not know his strength. But the strong man, who knows his own strength, can praise the strength of the strong man.

So we say, 'Who can speak of the mighty deeds of the Lord?' Rabbi Samuel said, 'Who can speak of the Lord's praises like us, who are engaged in Torah study day and night?'" [or Therefore, it is said, "Who can recount the mighty acts of the Lord?" Rabbi Shmuel said, "Who can recount such as we, who are occupied with Torah for all our needs."]

Another thing, who can express? Zophar the Naamathite said to Job (Job 11:7-9): "Can you fathom the mysteries of God? Can you probe the limits of the Almighty? They are higher than the heavens above—what can you do?

They are deeper than the depths below—what can you know? Their measure is longer than the earth and wider than the sea." Who can investigate His example except (Shemot 15:11) "The heights of the heavens, what can you do? Deeper than Sheol, what can you know?"

What does it mean? Can you tell me who made the heavens and the stars? Even our teacher Moses, who ascended to the highest heavens and received the Torah from God's own hand, did not fully comprehend this mystery. Rabbi Huna the priest said in the name of Rabbi Yirmeyah in the name of Rabbi Hiyya the Great (Kohelet 8:17): "I saw all that God has done.

No one can comprehend what goes on under the sun. Despite all their efforts to search it out, no one can discover its meaning. Even if the wise claim they know, they cannot really comprehend it." This refers to the Torah, and as it says (Shemot 32:16), "The tablets were the work of God; the writing was the writing of God, engraved on the tablets."

For no human being can discover God's work, as it says (Kohelet 3:11), "He has made everything beautiful in its time. He has also set eternity in the human heart; yet no one can fathom what God has done from beginning to end." And who can praise Him but His children, as it says (Devarim 33:29), "Blessed are you, Israel! Who is like you, a people saved by the Lord?

He is your shield and helper and your glorious sword. Your enemies will cower before you, and you will tread on their heights." And it is written (Bereishit 18:19), "For I have chosen him, so that he will direct his children and his household after him to keep the way of the Lord by doing what is right and just, so that the Lord will bring about for Abraham what he has promised him." Once the Israelites left Egypt and God split the sea for them, and the angelic hosts came to mock before Him, He did not permit them, as it says (Shemot 14:20), "And the angel of God, who had been traveling in front of Israel's army, withdrew and went behind them.

The pillar of cloud also moved from in front and stood behind them." And those were none other than angels, as it says (Isaiah 6:3), "And they were calling to one another: 'Holy, holy, holy is the Lord Almighty; the whole earth is full of his glory.'" God said to Moses and the Israelites, "They will praise me, as it is written in Exodus 15:1, 'Then Moses and the Israelites sang this song.' Only a person who begins a song by saying, 'So-and-so will sing' is called a 'shir' (a singer).

In Exodus 15:11 it says, 'Who is like you among the gods, Lord? Who is like you, majestic in holiness?' Rabbi Yudan said, 'You are awesome over all your praises.' How does a human king enter a country?

They ridicule him, saying he is powerful but weak, rich but poor, merciful but cruel. But God is not like this; every time a person criticizes God, it increases his greatness. Thus, God is awesome over all his praises. King David said, 'As they ridiculed you in this world, so they will ridicule you in the world to come' (Psalms 78:4).

The praises of God will not be hidden from their children; they will tell the next generation about the Lord's praises (Psalms 78:4). And we will praise you, saying 'We are with you, your sheep and the flock of your pasture; we give you thanks' (Psalms 79:13).

"Who can retell the mighty feats of God? Happy are those who act justly at all times. Rabbi Tarfon's students asked him, 'Who is it that performs charity at all times?' He replied, 'The one who writes books and lends them out.' They said to him, 'But surely someone who teaches young children or raises orphans is more worthy?' They responded, 'But he is also supported by charity.' Rabbi Elazar HaModa'i said, 'It is not just about charity, but also about making a living through righteous means.' Be someone who performs charity at all times.

"Remember us, O Lord, in your favor toward your people." As King David said, "When salvation comes through Mordechai, remember me." God replied, "Your words are living with me, my child." Mordechai was a Jewish man from the tribe of Judah.

They did not remember most of your kindness. Rabbi Abahu said in the name of Rabbi Kahana, quoting Rabbi Eliezer, that the two bitter cups mentioned in the Bible refer to the two bitter experiences at the Red Sea and at Marah. Rabbi Abba bar Kahana said in the name of Rabbi Levi that if it were not for the miracle that the sea turned to blood, as it says in Habakkuk 3:15, "You trampled the sea with your horses, churning the great waters," the Israelites would not have been able to avenge themselves against the Egyptians.

When they reached the sea, they said to each other, "Let us return to Egypt," but God caused the sea to split and the Israelites to walk through on dry land, as it says in Psalms 114:3, "The sea saw and fled; Jordan turned back."

"And [God] rebuked the Red Sea, and it dried up. Rabbi Hunah and Rabbi Aha said: One said, 'With the blast of Your nostrils the waters were piled up,' and the other said, 'They stood upright like a heap.' And the waters were a wall to them on their right and on their left. Rabbi Judah and Rabbi Nehemiah said: Rabbi Judah said, 'Even Pharaoh did not survive, as it says, 'There was not one of them left,' while Rabbi Nehemiah said, 'Pharaoh survived by himself, as it says, 'And yet for this purpose I have spared you.' And some say that he was drowned last, as it says, 'And Pharaoh and his army sank in the sea.'