Midrash Tehillim Reader

Another thing, give thanks to the Lord, for He is good; for His mercy endures forever. This is what the scripture says (Isaiah 12:1), "And in that day you shall say, 'O Lord, I will praise You; Though You were angry with me, Your anger is turned away, and You comfort me." The children of Israel should only say gratitude to the Lord for all the goodness that He does with them, as it is said (ibid. 25:1), "O Lord, You are my God, I will exalt You, I will praise Your name, for You have done wonderful things; Your counsels of old are faithfulness and truth."

When David saw how good thanksgiving was, he said, "Give thanks to the Lord, for He is good." Since thanksgiving is good, he said this. Similarly, it says (Proverbs 28:13), "He who covers his sins will not prosper, but whoever confesses and forsakes them will have mercy." And it says (Psalms 32:5), "I acknowledged my sin to You, and my iniquity I have not hidden.

I said, 'I will confess my transgressions to the Lord,' and You forgave the iniquity of my sin." And it also says (ibid. 92:2), "It is good to give thanks to the Lord." Therefore, give thanks to the Lord, for He is good.

Another thing, why does it say, "for His mercy endures forever"? The Lord does not show mercy to Israel for a year or two, but forever. And similarly, you can see that Moses gave them the Torah, which is called mercy, as it says (Proverbs 31:26), "She opens her mouth with wisdom, and on her tongue is the law of kindness." And it was not taken away from them forever, but given to them as an inheritance, as it says (Deuteronomy 33:4), "Moses commanded us a law, as an inheritance of the congregation of Jacob."

And similarly, all the mercies that He did with them are forever, as it says (Lamentations 3:22), "Through the Lord's mercies we are not consumed, because His compassions fail not." "Oh, give thanks to the Lord, for His mercy endures forever." Another thing, "for He is good." [An analogy:] It is like a homeowner who used to lend to all the people of his city, and the people of his city would say, "Remember that homeowner for good, for he gives us all our needs during the rainy season."

However, during the hot season, he would take three rocks from them. One person came and said, "I will give you everything in one rock." They left the first one and thanked the second one. Then one person came and said, "I will give it to you for free."

Therefore, it is appropriate to give thanks to one who gives for free. Thus, the Lord sustains His creatures for free, and it is appropriate to give thanks to Him. Therefore, give thanks to the Lord, for He is good

Let Israel say, "It is not becoming for a person to say that he is good about himself, unless others testify to his goodness." And who testifies to the goodness of the Lord? Jacob said, "The kindness you have shown me is not for a day or a year, but for eternity," as it is written, "I am unworthy of all the kindness and faithfulness you have shown your servant" (Genesis 32:11). They asked him, "How many kindnesses has He done for you?"

He replied, "They have no measure," as it is written, "God has shepherded me" (Genesis 48:15). Let Israel say, "What did I do to them in Egypt? And what did I pay them in the desert?" (Exodus 13:8) "And the Lord goes before them by day." (Exodus 13:21) "And what did they do to me at Sinai?" (Exodus 24:7) "All that the Lord has spoken, we will do and obey." At that moment, it was said, "I remember the kindness of your youth." (Jeremiah 2:2) Let Israel say, "Let the house of Aaron say, 'God is good, for His kindness is eternal.'"

This can be compared to a homeowner who treated his workers well, but at the time of accounting, he did not scrutinize their work. At the time of threshing, he would serve them the best wine, but they did not know what was going on behind the scenes. Who knows his servants and his palace attendants? And who are the servants of the Lord? The sons of Aaron, who offer sacrifices to Him at all times.

They shall say, "Please, House of Aaron, what have I done to all those who stood against them?" Korah and his followers stood up and the earth swallowed them. Uzziah stood up and tried to burn incense, but leprosy broke out on his forehead. And for what I have paid him this reward, that he walked before Me honestly, as it is said, "He walked with Me in peace and uprightness" (Malachi 2:6). And he learned My Torah, as it is said, "The Torah of truth was in his mouth" (Malachi 2:6).

They shall say, "Please, House of Aaron." These are the midwives who did not listen to Pharaoh, as it is said, "The midwives feared God" (Exodus 1:17). And what have I done to their houses...

They shall say, "Please fear the Lord." And who were the ones who feared the Lord? It was the household of David, as it says in Psalms 119:63, "I am a companion of all who fear You." And what did David do with them?

As it says in 2 Samuel 7:2, "Here I am, living in a house of cedar, while the ark of God remains in a tent." And what did David say about them in Psalms 89:29-30? "So I will establish his offspring forever, and his throne as the days of heaven. If his children forsake my law and do not walk according to my rules."

Another interpretation of "those who fear the Lord" refers to Pinchas, who killed Zimri and gave his life for the sanctity of God's name, as it says in Numbers 25:11, "Pinchas, the son of Eleazar, the son of Aaron the priest, has turned back my wrath from the people of Israel." And what did God promise him in verse 12? "Therefore say, 'Behold, I give to him my covenant of peace, and it shall be to him and to his descendants after him the covenant of a perpetual priesthood, because he was jealous for his God and made atonement for the people of Israel.'"

Another interpretation of "those who fear the Lord" refers to converts. Regarding Abraham, it says in Genesis 22:12, "Now I know that you fear God." Regarding Obadiah, it says in 1 Kings 18:3, "And Obadiah feared the Lord greatly." Rabbi Chanina said, "The praise of Obadiah is greater than that of Abraham and Joseph, for with Abraham and Joseph, the term 'fear' is used only once, while with Obadiah, it is written, 'Obadiah feared the Lord greatly.'"

Another interpretation of "those who fear the Lord" refers to Hananiah, Mishael, and Azariah, who were saved from the fiery furnace because they trusted in God, as it says in Isaiah 43:5, "Fear not, for I am with you; I will bring your offspring from the east, and from the west I will gather you." And what did God promise them in verse 6? "I will say to the north, Give up, and to the south, Do not withhold; bring my sons from afar and my daughters from the end of the earth."

And not only in this world but also in the world to come, as it says in Psalms 103:17, "But the steadfast love of the Lord is from everlasting to everlasting on those who fear him."

From Egypt I called out to God. "Mitzrayim" is what the Jewish people call the Lord in all languages, and He answers them. They called Him "Shaddai" in the fields, as it says, "May El Shaddai bless you" (Genesis 28:3), and He answered them in the fields, as it says, "I am El Shaddai; be fruitful and multiply" (ibid. 35:11). They called Him "Elohim," as it says, "O Lord, what can You give me?" (Exodus 2:22), and He answered them, as it says, "And their cry for help rose up to God" (ibid. 2:23).

They called Him "Hashem," as it says, "And we cried out to Hashem" (Deuteronomy 26:7), and He answered them, as it says, "Hashem heard our voice" (ibid. 26:8). They called Him "Yah" from Egypt, as it says, "From Egypt I called out to Yah, and He answered me in the expanse of Yah" (Psalms 81:6). Similarly, it says, "For what great nation is there that has a god so close to it as Hashem our God whenever we call upon Him?" (Deuteronomy 4:7).

Another meaning of "Mitzrayim" is "speaking of Egypt," as it says, "And they embittered their lives with hard labor, with mortar and with bricks" (Exodus 1:14). "In the expanse of Yah" means that God broadened His kindness to me, as it says, "The wings of a dove are sheathed with silver" (Psalms 68:14). Another meaning is in reference to David. When David left his brothers and they left him, all of Israel at that moment lifted their eyes to heaven, and David said, "A song of ascents.

I will lift my eyes to the mountains" (Psalms 121:1). The Holy Spirit answered him and said, "Do not let your foot slip; your Guardian does not slumber" (ibid. 3). In the expanse refers to how God broadened the way for David, and all of Israel followed him until they arrived at the Philistine camp, as it says, "And the Israelites returned from chasing the Philistines" (1 Samuel 17:53).

"The Lord is for me, I shall not fear; What can man do to me? Abraham said, "What will you do to me, Abimelech?" Jacob said, "What will Esau do to me?" David said, "What will you do to me, Goliath?"

The Lord is with me, I will not fear what man can do to me. It is like two people who come to be judged before a judge and are afraid of the judgment. They were told, "Do not be afraid of the judgment, but strengthen your hearts." So too, Israel will stand in judgment before the Lord and they will be afraid, but the ministering angels will say to them, "Do not be afraid, for he is your kinsman," as it is said, "He will build your cities and send your exiles away." And they will reply and say, "Do not be afraid of the judgment, for he is your brother," as it is said, "For the sake of my brothers and my friends." And even more so, he is your father, as it is said, "Is not he your father who bought you?" And similarly it says, "And what great nation is there that has God so close to them?" This will merit us in judgment, as it is said, "Israel, my chosen ones." Five righteous individuals stood in the world: Noah, Shem, Eber, Abraham, and Assyria. Noah did not care to associate with the wicked, but instead planted a vineyard. Shem and Ever hid themselves. Ashur said, "How can I live among these wicked people?" and he went away, as it says, "From that land, he went out to Assyria" (Genesis 10:11). Abraham's righteousness stands forever, and he does not leave the Holy One, blessed be He. Even the Holy One, blessed be He, did not abandon him, as it says, "I am the Lord who brought you out" (Genesis 15:7).

It is good to trust in God and not rely on the words of one's father or mother. Terach would observe the stars and see the fate of his son Haran, who was burned, and the fate of his son Abraham, who would fill the whole world. All the nations came to Abraham and asked, "Who are you?" He replied, "I will never abandon the God of Heaven."

They immediately took him and threw him into a fiery furnace, but he did not descend with it. No city, no sanctuary, no fire, and no sword could harm him, for it was God Himself who saved him, as it is said, "I am the Lord who brought you out." Haran's heart was divided and he relied on his father's words. All the nations came to him and asked, "Who are you?"

He thought to himself, "If I saw Abraham escape, I will say I am of Abraham, but if not, I will say I am of you." When he saw that Abraham had escaped, he said, "I am of Abraham." They immediately took him and threw him into the fiery furnace, but he did not have time to descend before the fire killed him. The angel took him and threw him before his father Terach, as it is said, "And Haran died before his father Terach." (Bereshit 11:28) Terach was wise and could see the fate of his son Haran, who was burned, and the fate of his son Abraham, whose name would fill the whole world.

He did not know whether he would have a grandson through a man or a woman, and Sarah, the daughter of Haran, was the wife of Abraham. As it says in (Genesis 29) And Abram and Nahor took wives for themselves. Yiska was Sarah, and the whole world was filled with her influence. It is good to trust in God rather than in generous people, as David says in (Psalms 146:3) Do not put your trust in princes, in human beings, who cannot save.

"All nations surround me; three times Gog and Magog are destined to come up to Jerusalem, as Sennacherib came up to the Land of Israel, and as Nebuchadnezzar came up to Jerusalem. The first time it says, 'All nations surround me,' for all the world will be gathered and brought up to Jerusalem, as it is said, 'And many nations shall come and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob' (Micah 4:2).

The entire portion ends, 'And they are curtains,' therefore it is said in the name of the Lord, 'for I will be to them a wall of fire round about' (Zechariah 2:9). The second time it says, 'Surround me, they surround me,' for all the nations will feel it and be brought up to Jerusalem, as it is said, 'Why do the nations rage, and the peoples imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed' (Psalms 2:1-2).

And they are curtains; therefore it is said in the name of the Lord, 'for I will be to them a wall of fire round about' a second time. The third time it says, 'Surround me like bees,' for they will spread models over all the lands, to proclaim the war. As it is said, 'Proclaim ye this among the nations: Prepare for war' (Joel 4:9). And the entire portion ends, 'And they are curtains'; therefore it is said in the name of the Lord, 'for I will be to them a wall of fire round about' a third time."...

"Another thing, all the nations surround me. They are destined to bring all the Gentile nations to ascend to Jerusalem, and Israel is afraid of them. At that time, the Lord says to them, "Do not fear, you worm Jacob" (Isaiah 41:14). They surround me too, and they are destined to capture the tribe of Judah, imprison them, and consider delivering each and every one to their enemies, and they will say, "Let our brethren come and rule over us, and let not our enemies rule over us" (Zechariah 12:2-3).

But the Lord performs miracles for them and causes their enemies to fall before them, as it is said, "On that day, I will make the leaders of Judah like a fiery furnace among wood, and like a flaming torch among sheaves; they will consume all the surrounding peoples right and left, while Jerusalem itself remains intact in its place" (Zechariah 12:6). And they are like bees. Therefore, it is said in the name of the Lord, "For I will be with you like a mighty warrior" (Jeremiah 20:11).

Just as a bee brings honey to its owner, so too will the Lord gather all the nations of the world and bring them up to Jerusalem, as it is said, "Behold, the day is coming for the Lord" (Zechariah 14:1). One might think that they will be there for real. Therefore, it is said, "They will be crushed like fiery thorns" (Zechariah 12:6). It is like a king upon whom thieves have come, and he is watchful.

The king says, "If I stand over them, they will immediately say, 'What have we found in our hands from the underground hiding place?'" But I know that they will come three times. In the end, I will stand over them and kill them." This king is the Lord, and the thieves are the Gentile nations.

The underground hiding place is the city, as it is said, "I will gather all the nations to Jerusalem" (Zechariah 14:2). And it is said, "The city will be captured, the houses plundered, the women ravished, and half the city exiled" (Zechariah 14:2). And the Lord goes out and fights against them, as it is said, "Then the Lord will go out and fight against those nations" (Zechariah 14:3). And the Lord sends a plague upon them, as it is said, "This will be the plague with which the Lord will strike all the nations" (Zechariah 14:12).

And that is the entire passage. And they are like bees. Therefore, it is said in the name of the Lord, "For I will be with you like a mighty warrior" (Jeremiah 20:11). "You have pushed me violently to fall in my days of calamity, but the Lord..." (Lamentations 1:14).

My strength and song is God. In this world, they mock me with just two letters, but in the world to come, with five [or four], my strength and song is God and He will be my salvation. And it says (Isaiah 26:4) "For in Yah, the Lord of Hosts, lies our strength, a song of praise shall resound in the tents of the righteous: 'The right hand of the Lord performs valiantly'." The people of Jerusalem say from within, "A song of praise and salvation."

The people of Judah say from outside, "The right hand of the Lord performs valiantly." I will not die but live. Abraham said, "I will not give any credit to all the miracles that were done for me in the days of Nimrod." Isaac said, "I will not give any credit to all the miracles that were done for me in the days of Esau." David said, "I will not give any credit to miracles that were done for me in the days of Goliath and Saul."

"God chastises those He loves. Adversity is beloved since it is purifying, just as sacrifices are. Regarding sacrifices it is written (Leviticus 1:4) 'and it shall be accepted for him to atone for him'. Regarding adversity it is written (Proverbs 3:12) 'for whom the Lord loves, He admonishes'. Furthermore, adversity is even more beloved than sacrifices, as sin offerings and guilt offerings only atone for specific sins, as it is written 'and it shall be accepted for him to atone for him'. But adversity atones for everything. 'God, chastise me in Your discipline.'"

"Open for me the gates of righteousness. In the World to Come, a person is asked 'what was your occupation?' and he replies 'I fed the hungry'. They say to him 'this is the gate of those who fed the hungry, enter into it'. Another person says 'I gave drink to the thirsty' and they say to him 'this is the gate of those who gave drink to the thirsty, enter into it'. Similarly, for clothing the naked, raising orphans, and performing acts of kindness, and for all the commandments. David said 'I have done all of these', therefore it is said 'Open for me the gates of righteousness, I will enter into them'."

"This is the gate of the Lord; the righteous shall enter through it." A parable of a man who travels on a road with merchandise in his hand. When he reached robbers, he gave them what he had and survived. When he reached customs officials in a foreign land, they warned him that if he did not pay customs for his goods, he would not be able to keep anything. He said, "Open for me the gates of righteousness."

"I will give thanks to You, for You have answered me and You have become my salvation." A parable of a person who prepared his donkey to travel on a journey and went outside the country. Thorns pricked him, a scorpion stung him, the sun beat down on him, and they left him alone. He began standing and praying before God, saying, "What are my sins and transgressions?" He was greatly distressed. Not long after, he heard that his caravan had been lost. He began standing and praising God, saying, "If only I had been there, I would have been like one of them." Thus, it says, "I will give thanks to You, for You have become angry with me." (Isaiah 12:1)

"The stone that the builders rejected has become the cornerstone." Abraham had Ishmael from it, and also the sons of Keturah. Isaac had Esau and all his princes from it. But Jacob established twelve tribes from it, and all of them were complete for God, as it says, "We are all sons of one man, we are sincere." (Bereshit 42:11) And it says, "You are altogether beautiful, my love." (Song of songs 4:7)...

By the Lord, this was wondrous in our eyes. Speaking in the Knesset of Israel at a time when they were enslaved in mud and bricks, and after they had left, they began to rise in clouds of glory, and the Egyptians were amazed at them, saying, "Until now you were enslaved in all kinds of hard labor, and now you are rising in all glory." And Israel answers them, saying, "You are amazed at us, but we are more amazed than you, as it is written (Song of Songs 6:12), 'I did not know my soul had made me chariots of my people, a noble steed.'" And the Holy Spirit answers and says, "By the Lord, this was wondrous in our eyes."

Another saying, from David, when he was shepherding his sheep and collecting soft grass, and laying it before the kids and the weak and hard grass before the goats and the sheep. The Lord said, "This is fit to be a shepherd for the people of Israel." And when he became king, they would say about him, "Yesterday he was a shepherd for the sheep, and today he became a king." And he says to them, "You are amazed at this, but this is what is written (Song of Songs 6:12)."

And the Holy Spirit answers them, "By the Lord, this was wondrous in our eyes." They all answered and said, "It is wondrous in our eyes." A parable: there was a man who carried his load to the duke, and he became an officer, and he says to them, "You are amazed at me, but I am more amazed than you." So when the nations of the world see Israel in peace to come, they will say, "These are not the ones who were beaten, these are not the ones who were pushed."

And Israel answers them, "You are amazed at us, but we are more amazed than you." And the Holy Spirit answers them, "By the Lord, this was wondrous in our eyes."

Please, Lord, save us. The people of Jerusalem say from within, "Please, Lord, save us." The people of Judah say from outside, "Please, Lord, make us successful." The people of Jerusalem say from within, "Blessed be the one who comes."

And the people of Judah say from outside, "Blessed are you in the house of the Lord." The people of Jerusalem say from within, "To the Lord." And the people of Judah say from outside, "May He shine His light upon us." The people of Jerusalem say from within, "They have bound the festival with cords, even to the horns of the altar."

And the people of Judah say from outside, "My God, I will exalt You." The people of Jerusalem and the people of Judah open their mouths and praise and glorify together to the Lord, saying, "Give thanks to the Lord, for He is good, His kindness endures forever." (Psalm 136:17) And the kindness of the Lord is from everlasting to everlasting upon those who fear Him, and His righteousness is upon the children's children.

Blessed are the upright in their way, who walk in the law of the Lord. King Solomon, peace be upon him, said (Proverbs 20:7): "The righteous who walks in his integrity—blessed are his children after him!" How fortunate are his children who follow his example! The Almighty only asked of Abraham to be upright, as it says (Genesis 17:1): "Walk before Me, and be wholehearted."

Similarly, Moses said to Israel (Deuteronomy 18:13): "You shall be wholehearted with the Lord your God." The word used here is not "with" but "before." If you are wholehearted, you are with the Lord your God, just as He is wholehearted, as it says of Him (2 Samuel 22:31): "His way is perfect." Israel is wholehearted, and the Torah is wholehearted, as it says (Psalm 19:8): "The Torah of the Lord is perfect."

Therefore, it is said, "Blessed are the upright in their way," for the generation of the desert were both wholehearted and pious. Rabbi Eliezer used to say: "The Lord said to them (Exodus 22:30): 'You shall be holy men to Me; therefore you shall not eat any flesh that is torn of beasts in the field; you shall cast it to the dogs.'" He did not say why, but they accepted it upon themselves. He also said to them (Leviticus 19:23): "And when you come into the land, and have planted all manner of trees for food, then you shall count its fruit as uncircumcised; three years it shall be as uncircumcised to you; it shall not be eaten of."

He did not say why, but they accepted it upon themselves. Even though they accepted it, they did not ask, "What reward will we receive for doing them?" Therefore, it is said, "Blessed are the upright in their way," etc.

"Blessed are those who keep His testimonies, who seek Him with the whole heart. As it is said, 'If Nazareth has raised you, it has also raised you.' And similarly, Solomon says (Proverbs 4:1-2), 'Listen, my sons, to the instruction of a father and pay attention to gain understanding. For I give you sound teaching, do not abandon my instruction.' (Proverbs 4:4) 'He taught me and said to me, take hold of my words with all your heart; keep my commands, and you will live.' (Proverbs 4:6) 'Do not forsake wisdom, and she will protect you; love her, and she will watch over you.' (Proverbs 4:13) 'Hold on to instruction, do not let it go; guard it well, for it is your life.'

Therefore it is said, 'Blessed are those who keep His testimonies.' And similarly, it is said (Proverbs 6:22), 'When you walk, they will guide you; when you sleep, they will watch over you; when you awake, they will speak to you.'"

"They did not even act, etc." What does "they did not even act" mean? The anger does not touch them. Why? Because "they did not even act" means that they followed the ways of the Lord. Therefore it is said, "They went in His ways."

You commanded your commandments to be kept diligently. Everywhere that God commanded about the Torah, He commanded them about the Torah. He commanded them in the prophets. He commanded them in the writings. And God said, "Have I not written for you thirty sayings of counsel and knowledge?" (Proverbs 22:20). And He also said, "Hear, O Israel, and be careful to do them" (Deuteronomy 6:3). And He said, "Only take care, and keep your soul diligently" (Deuteronomy 4:9). What is "take care"? God said, "If you keep the Torah, I will keep your soul" (Talmud, Shabbat 127a). Therefore it is said, "Take care and keep your soul diligently all the days of your life" (Deuteronomy 4:9). What are "all the days of your life"? If you do the Torah all the days of your life, you will merit to see children and grandchildren. Therefore it is said, "And you shall teach them to your children and your grandchildren" (Deuteronomy 4:9). And if you see children and grandchildren, then there will be peace, as it is said, "May you see your children's children! Peace be upon Israel!" (Psalms 128:6).

In what way will a youth merit to guard his way, as Solomon said (Proverbs 3:6), "In all your ways acknowledge Him, and He will make your paths straight." If you know God in all matters, He will direct your ways. Similarly, David said (Psalms 16:8), "I have set the Lord always before me; because He is at my right hand, I shall not be moved." And concerning this, David also said (Psalms 30:7), "O Lord, by Your favor You have made my mountain stand strong."

What enables my flesh to dwell in security? David said, "I know that deceit does not rule over my flesh." Thus, the righteous are content with no deceit, as they wait and search for what they may do to have a share in the World to Come. Therefore, David said (Psalms 16:11), "You make known to me the path of life."

Similarly, Moses said to God (Exodus 33:13), "Now therefore, I pray You, if I have found grace in Your sight, show me now Your ways." And he also said (Psalms 25:5), "Guide me in Your truth, and teach me." And as it is written (Jeremiah 6:16), "Thus says the Lord: 'Stand in the ways and see, and ask for the old paths, where the good way is, and walk in it.'" See which way Abraham walked and which way Nimrod walked, and which of them succeeded. See which way Jacob walked and which way Esau walked, and which of them succeeded.

With all my heart I have sought You, do not let me stray from Your commandments. This heart can lead the righteous to the Garden of Eden, while the heart of the wicked brings them down to Gehenna. As it is written, "Behold, My servants shall eat, but you shall be hungry; behold, My servants shall drink, but you shall be thirsty; behold, My servants shall rejoice, but you shall be put to shame" (Isaiah 65:13-14). And so David said to his son Solomon, "And you, my son Solomon, know the God of your father, and serve Him with a whole heart and a willing mind; for the Lord searches all hearts, and understands every intent of the thoughts" (1 Chronicles 28:9).

The verse "In my heart I have hidden your word" means that if a person internalizes the Torah and has it in their heart, the evil inclination does not control them and cannot harm them. As it says in Proverbs 8:12, "I, wisdom, dwell with prudence." Where wisdom resides, the evil inclination does not reign. Similarly, in Psalm 37:31 it says, "The Torah of his God is in his heart; his steps will not falter." And as Moses says in Deuteronomy 11:18, "Therefore, impress these My words upon your heart and upon your soul." Therefore, it is said, "In my heart I have hidden your word."

"Reward Your servant, that I may live and keep Your word." This is what Isaiah said (Isaiah 59:18), "According to their deeds, so will He repay wrath to His adversaries." The Lord pays the wicked according to their deeds, and to the righteous, He pays them according to their works. He pays the wicked (Isaiah 34:5), "For My sword shall be bathed in heaven; behold it shall come down upon Edom, and upon the people of My curse, to judgment."

And He rewards the righteous, as it says in Psalm 73:1, "Truly God is good to Israel, to such as are pure in heart." And it says in Isaiah 63:7, "I will mention the loving-kindnesses of the Lord, and the praises of the Lord, according to all that the Lord has bestowed on us, and the great goodness toward the house of Israel, which He has bestowed on them according to His mercies, and according to the multitude of His loving-kindnesses."

The Lord does not pay anything for free, neither to the wicked nor to the righteous. The evil that comes upon the wicked is not brought upon them by the Lord. As it says in Lamentations 3:38, "Out of the mouth of the Most High proceedeth not evil and good." But they bring it upon themselves.

And it says in Isaiah 3:9, "The shew of their countenance doth witness against them." What does He reward the righteous with? Life, without any charge. And it says in Psalm 103:2-4, "Bless the Lord, O my soul, and forget not all His benefits, who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction."

And not only this, but He does many righteous deeds, as it says in Psalm 146:7, "The Lord executeth righteousness and judgment for all that are oppressed." And it says in Psalm 116:7, "Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee." And David said to the Lord, "Reward Your servant with life, that I may keep Your word." And why does He reward me with life?

Because I keep Your word. Life is the Torah. And it says in Proverbs 4:13, "Take fast hold of instruction; let her not go: keep her; for she is thy life." Therefore it is said, "Recompense on Your servant, I will live."

David said to him, "Master of the universe, it is Your will that I keep Your word. Unveil my eyes that I may perceive wonders from Your Torah. And if You do not unveil my eyes, how can I know? Therefore it is said, 'Unveil my eyes and I will perceive wonders.'

Even though my eyes are open, I know nothing. Come and see, even though Samuel was a prophet, he knew nothing until the Holy One, blessed be He, unveiled his ear, as it is said (I Samuel 9:15), 'And the Lord had revealed to Samuel.' Likewise, Nebuchadnezzar said (Daniel 2:47), 'Truly your God is a God of gods and a Lord of kings, and a revealer of mysteries.' And so did Daniel say (Daniel 2:30), 'But as for me, this mystery has not been revealed to me for any wisdom that I have more than any living man, but in order that the interpretation may be made known to the king.'

And he said (Daniel 2:22), 'And He reveals the deep and secret things.' So did David say, 'Unveil my eyes that I may perceive wonders from Your Torah.' And why does he say (Psalms 119:129), 'Your testimonies are wonderful?' 'Wonderful' refers to the Torah.

And so the Scripture says, 'Wonderful are Your testimonies.' Therefore it is said, 'Wonders from Your Torah are treasures.' And so the Scripture says (Proverbs 21:20), 'A desirable treasure.' It is a hidden treasure, as the Scripture says (Deuteronomy 33:19), 'And of the hidden treasures of the sand.'

There are many doors and many entrances in it, as it says (Psalms 24:7-8), 'Lift up your heads, O gates, and be lifted up, O ancient doors, that the King of glory may come in!' And so David said, 'The Torah is full of wonders.' Moses said, 'It is not a wonder from you, as it says (Deuteronomy 30:11), 'For this commandment which I command you this day, it is not too hard for you.' It is not too hard for you, but it is a wonder from you, because you did not toil in it. Therefore it is said, 'Wonders from Your Torah.'...

I am a stranger in the land; do not hide your commandments from me. And just as David was a stranger, it is said that just as a convert today knows nothing of the Torah, so too the eyes of a person are open and he knows nothing of the Torah. And if David, who said all these psalms and songs, said "I am a stranger in the land and know nothing," how much more so are we who know nothing of the Torah?

Therefore it is said, "I am a stranger in the land." And so it is written (1 Chronicles 29:15), "For we are strangers before You, and sojourners, as were all our fathers; our days on earth are like a shadow." This shadow passes over a person. And when are our days like a shadow?

If we do not study and engage in the Torah. And our sages have taught us today that the day is short, the work is abundant, the laborers are lazy, the wages are high, and the owner of the house is pressed. Therefore it is said, "I am a stranger in the land; do not hide your commandments from me."

"My soul longs for your laws at all times." He said to him, "What is 'my soul longs'? I would open the Torah portion, and I would see the beauty of it to the right and to the left, and I would not have time to move away from it. Therefore, I would meditate on it [i.e. "long for it"]. But who could move away [from the Torah] when it is already said, 'Its measure is longer than the earth and broader than the sea' (Job 11:9)? Therefore, it is said, 'My soul longs [for your laws]...'"

"My soul clings to the dust; give me life according to your word." Isaiah said (Isaiah 40:8), "The grass withers, the flower fades, but the word of our God will stand forever." There are things that God said to our forefather Jacob, as it says (Genesis 28:14), "Your offspring shall be like the dust of the earth." Just as the dust of the earth grinds all metals, and yet endures forever, so too will your children grind all the nations and they will endure forever. (ibid) "You shall spread out to the west and to the east and to the north and to the south." Similarly, Isaiah said (Isaiah 52:2), "Shake yourself from the dust, arise; sit down, O Jerusalem." And the sons of Korah said (Psalm 44:25), "Why do you hide your face and forget our affliction and our oppression? For our soul is bowed down to the dust; our belly clings to the ground." Immediately, may your help come to us. And so Hannah says (1 Samuel 2:8), "He raises up the poor from the dust; he lifts the needy from the ash heap." They have come to the land that upholds them. Therefore, David said to Him, "My soul clings to the dust, etc."

"I recount my ways and You answer me; teach me Your statutes. I confess my sins and disclose all my transgressions, saying: 'I have sinned against You, and You, for Your part, have disciplined me; may it be for the purpose of my sin that You have chastened me.' As it is said, 'We have sinned and we have transgressed, we have been wicked and we have rebelled, we have turned away from Your commandments and from Your ordinances' (Daniel 9:5).

'And we did not heed the voice of the Lord our God to follow His Torah which He set before us through His servants the prophets' (ibid. 10). Because of this, as it is said, 'Behold, we are today slaves, and as for the land that You gave to our forefathers to eat of its fruit and its goodness, behold, we are slaves upon it' (Nehemiah 9:36). Yet even though we are slaves, we are loyal to You, as it is said, 'But with all this we make a binding pledge and sign it, and we are righteous in everything that comes upon us' (ibid. 10:29).

'And You are righteous concerning all that has come upon us' (ibid. 9:33). Therefore it is said, 'I recount my ways and You answer me; teach me Your statutes' (Psalms 119:26). And even though I have sinned, I confess to You, for this reason You have taught me Your decrees."

..."Direct me through Your commandments; for they are my meditation. What does 'Direct me' mean? David said to God, 'My Master, do not tell me that I should understand on my own. Consider for Yourself that if You do not give me understanding, I will not know anything.' Therefore it is said, 'Direct me through Your commandments, and I will speak of Your wonders.'"

"My soul leaks from the brokenness that befell me. What is "brokenness" among all the troubles that come upon me? There is no year without its brokenness, no new thing without its rumor, and no day without its trouble (Ezekiel 7:26). One trouble comes after another, and one rumor after another. Therefore, my soul leaks from the brokenness that befell me, as you say. What is "as you say"? Just as Moses said (Deuteronomy 29:12) "so that He may establish you today as His people," etc. Therefore, my soul leaks from the brokenness that befell me. A handful today, a handful tomorrow, until it overcomes and emerges. Therefore it is said, "My soul leaks from the brokenness that befell me," etc."

"Teach me, O Lord, the way of Your statutes, etc." Solomon said in Proverbs 3:13 "Happy is the man who finds wisdom, and the man who gains understanding," and in verse 14 "For her [wisdom's] profit is better than the profit of silver, and her gain than fine gold." In verse 15 he says "She is more precious than rubies, and all the things you may desire cannot compare with her." There were three who asked for wisdom from the Holy One, blessed be He: David, Solomon, and the Messiah.

David said, "Teach me, O Lord, the way of Your statutes." Solomon said in 2 Chronicles 1:10 "Give me now wisdom and knowledge." The Holy One, blessed be He, said to him in verse 12, "Wisdom and knowledge are granted to you." Concerning the Messiah, it says in Psalm 72:1, "Give the king Your judgments, O God."

Therefore, it says "Teach me, O Lord, the way of Your statutes." What does "teach me" mean? David said, "Do not say to me that they are in front of you [i.e. easily accessible]. Rather, you should teach me," as it says in Psalm 119:73, "Give me understanding, and I shall keep Your law; indeed, I shall observe it with my whole heart."

Therefore, it says "Teach me, O Lord, the way of Your statutes." What is "the way"? It means "make it [the Torah] for me a way." "And I shall treasure it [the Torah] with my whole heart."

What is "treasure it with my whole heart"? It means that the Torah should be in his hands like a person who is occupied with Torah all his days, and he puts it aside as if he has not occupied himself with it. And so it is with everything. Why is this compared to one who makes a vessel for the king and brings it to him, and it breaks in his hand, as if he has not made it at all?

Similarly, a person who is engaged in Torah all his days, and then puts it aside, should be concerned that he has engaged in Torah and then put it aside. And so it was with Ahithophel. What did he benefit? Rather, David said, "Teach me, O Lord, the way of Your statutes, and I shall treasure it with my whole heart."

And so it says in Psalm 19:11-12, "Moreover by them Your servant is warned, and in keeping them there is great reward. Who can understand his errors? Cleanse me from secret faults." And it says in Psalm 119:165, "Great peace have those who love Your law, and nothing causes them to stumble."

"And bring me your mercy, Lord, your salvation, as you have promised. The same mercy you promised our ancestors. As it is said, 'You will give truth to Jacob and mercy to Abraham' (Micah 7:20). And so did Moses say, 'You have led with your mercy this people, whom you have redeemed' (Exodus 15:13).

Thus David said, 'Bring me your mercy, Lord' (Psalm 40:12). What is the mercy that you show us that you save us? And if you save us, I have something to say and answer to those who insult me, even though I am silent now, as it says, 'I am silent; I will not open my mouth, for you are the one who has done it' (Psalm 39:10). Your will is that I should answer them, as it says, 'Remove your affliction from me; by the force of your hand I am perishing' (Psalm 39:11).

That is why it is said, 'I will answer those who insult me' (Psalm 69:10). What are they insulting you about? As it says, 'Because for your sake I have borne reproach; shame has covered my face' (Psalm 69:8). And so it says, 'For I have eaten ashes like bread, and mingled my drink with tears, because of your indignation and wrath; for you have lifted me up and cast me down' (Psalm 102:10-11).

And they insult me, saying, 'Where is your God?' (Psalm 42:4). The Lord said to him, 'For my sake you are insulted, and I will remove your disgrace' (Isaiah 25:8). And so it says, 'In that day they will say, "Surely this is our God; we have waited for him, and he has saved us" ' (Isaiah 25:9). And the wicked who said, 'Where is your God?' will acknowledge and say, 'This is the Lord we have waited for; let us rejoice and be glad in his salvation.' "

Remember the word that you spoke to your servant, for it has given me hope. As Jeremiah said (Jeremiah 5:3), "O Lord, do not your eyes look for truth? You have struck them down, but they felt no anguish; you have consumed them, but they refused to take correction. They have made their faces harder than rock; they have refused to repent."

God said to him, "What do you think?" He replied, "You have struck them down, but they felt no anguish; you have consumed them, but they refused to take correction. They have made their faces harder than rock; they have refused to repent." "Your eyes look for truth," said the Lord.

"Where is that truth that Abraham believed in, as it is said (Genesis 15:6), "And he believed in the Lord?" Similarly, David said, "Remember the word that you spoke to your servant," that same word that was fulfilled for Abraham between the pieces, as it is said, "Remember the word that you spoke to your servant, for you have given me hope." I hope for what you promised Abraham (Genesis 22:17), "I will surely bless you and make your descendants as numerous as the stars in the sky."

That is why it says, "For you have given me hope." This is my consolation in my suffering, and I am comforted by what Moses said (Exodus 32:13), "I will give you all the land I promised to Abraham and his descendants forever." That is why it says, "Remember the word that you spoke to your servant." This is my consolation in my suffering, for your promise has given me life.

The arrogant mock me excessively, but I have not turned away from your law. What do the mockers say? They tell me, "The one who exiled you has not yet brought you back." And as it says (Lamentations 3:46), "They open wide their mouths at me, saying, 'Aha!

Aha! Look at us!'" They say among the nations, "They will never live in peace." That is why it says, "The arrogant mock me excessively."

Nevertheless, I have not turned away from your law. And they keep telling me, "Don't be like yesterday and don't keep the Sabbath, and don't read." But I am afraid of you, and I do not listen to them, for their words are like dry grass. Just as dry grass does not last, so their words do not last forever.

And as it says in the Scriptures (Isaiah 40:8), "The grass withers and the flowers fall, but the word of our God endures forever." Just as you endure forever, so do your words. As it says (Isaiah 40:8), "The word of our God will stand forever."

I said, "I will keep Your words, O Lord." Moses said (Deuteronomy 7:6), "For you are a holy people to the Lord your God." It is written here not "in you" but "in you the Lord your God has chosen." Even one of you is more beloved before the Holy One, blessed be He, than all the nations of the world.

And so Isaiah said (Isaiah 40:17), "All the nations are as nothing before Him, etc." Therefore, it is said, "In you the Lord your God has chosen." He chose you, and you chose Him. And so it says (Psalm 135:4), "For Jacob, He chose for Himself, etc." The Lord chose Jacob, and Jacob chose Him. And so it says (Song of Songs 6:3), "I am my beloved's, etc." He says to you, "You are My portion," and you say to Him (Lamentations 3:24), "My portion, O Lord."

And so He says, "You are My portion, and I am yours." And what do I ask of you? Things that are said (Deuteronomy 6:6-7), "And these words which I command you today shall be in your heart, etc." And so it says (Deuteronomy 11:18), "Therefore, you shall lay up these words of mine in your heart, etc." Therefore, it is said, "I said, 'I will keep Your words, etc.'" "I entreat Your favor with all my heart; be gracious to me according to Your promise" (Exodus 33:19), "and I will have compassion on whom I will have compassion, etc."

You have done well with your servant, O Lord, according to your word. You are good and do good. You are good in this world and do good in the world to come. You were good to the fathers and do good to their children after them.

Therefore it is said, "You are good and do good." They multiply lies upon me, O arrogant ones, but I will keep your precepts with my whole heart. When they afflict me, they will be many and so on. They multiply lies upon me, O arrogant ones.

What does it mean "they multiply lies upon me"? It is said, "Come, let us deal wisely with him" (Exodus 1:10). I will keep your precepts with my whole heart. And when they afflict me, I will abound and so on.

They multiply lies upon me, O arrogant ones. What does it mean? It is said, "And he said, 'When you help the Hebrew women give birth, observe them on the birthstool; if it is a son, kill him, but if it is a daughter, she shall live'" (Exodus 1:16), and the midwives feared God. And in that distress, I will keep your precepts with my whole heart.

"Your hands have made me and fashioned me; Job said (Job 10:8-9), 'Your hands have made me and fashioned me...Have You not poured me out like milk and curdled me like cheese? You clothed me with skin and flesh, and knit me together with bones and sinews.' Who has done all these things? David said, 'You are God, Your hands have made me and fashioned me.'

This vessel, when it is beautiful, who is praised? You say, 'The one who made it.' Thus, David said, 'I am the vessel and You are the craftsman who made me beautiful, so that people will praise You.' Therefore, it is said, 'Your hands have made me and fashioned me.'

Teach me, and I will learn Your commandments. David said, 'They do not put wine in a wine skin until they have first plastered it with plaster. So too, You have plastered me, and afterwards put wine in me.' Understanding is the plaster, and the Talmud is the wine.

'Give me understanding, and I will learn Your commandments.' (Proverbs 4:5) 'Acquire wisdom, acquire understanding.' (Proverbs 4:5) 'With all your acquisitions, acquire understanding.' (Proverbs 4:7) And it also says (Proverbs 1:2), 'To know wisdom and discipline, to perceive the words of understanding.' One who has wisdom but does not have understanding is like one who has bread but nothing to eat with it.

And one who has understanding but does not have wisdom is like one who has a dish but nothing to eat in it. But one who has both wisdom and understanding is like one who has bread and a dish, and can eat and be satisfied. Thus, David said, 'Bread is wisdom and the dish is understanding. And one who has neither is without anything.'

The custom of the world is that a person who receives a share of one hundred measures is nothing. Thus, it is said, 'Teach me, and I will learn Your commandments.'"

"They shall see and rejoice, those who fear You, etc. When do the people of Israel rejoice? When they see their king or president engaging in Torah study. As it is written (Psalms 35:27), 'Those who desire my vindication shall shout for joy and be glad.' And what is written afterwards (Psalms 35:28), 'My tongue shall speak of Your righteousness, and of Your praise all day long.' Therefore, as long as the king is engaged in Torah study, the people of Israel are happy. Therefore it is said, 'They shall see and rejoice, those who fear You, etc.'"

I have known, O Lord, that Your judgments are righteous, and that You afflicted me with faithfulness. So said David: all the judgments and afflictions that You brought upon me, and the sufferings that You inflicted upon me, You did so with righteousness. I did not cry out in protest at that time, but I knew, O Lord, that Your judgments are righteous. Similarly, it is said of David in 2 Samuel 15:30: "And David went up by the ascent of the Mount of Olives, weeping as he went up."

It is possible that he cried out in protest or lament, but he only said a psalm, as it is said in Psalm 3: "A psalm of David, when he fled from Absalom his son." Therefore it is said, "I have known, O Lord, that Your judgments are righteous." David said to God, "You afflicted me, now comfort me. Just as You afflicted me, may Your mercy comfort me, as You have promised Your servant."

What statement is this that Ethan the Ezrahite made, "And I am crushed before Him because of His foes?" Therefore it is said, "As You have said to Your servant, so may Your mercy come to me, that I may live." David brought upon himself the mercy that was present when You created the world, with mercy. As it is said, "Remember Your mercy, O Lord." Therefore it is said, "May Your mercy come upon me, and I will live."

"Let the wicked be ashamed, for they have lied against me, etc." David said, "Even though the wicked may oppress me, I have not forsaken the Torah." Similarly, it is written (2 Samuel 21:22), "These four were born to the giant in Gath, etc." Even though they came upon me, I did not forsake the Torah, but rather (2 Samuel 22:1), "David spoke to the Lord the words of this song, etc." "Let those who fear You return to me and those who know Your testimonies."

"Let my heart be sincere in Your statutes, etc." A pot in which I ate non-sacred food, I did not eat sacred food in it so that I would not be embarrassed. Therefore it is said (Psalms 119:80), "My heart is breached within me." And it is written (Psalms 119:80), "Let my heart be sincere in Your statutes." And it is written (Psalms 51:12), "Create in me a pure heart, O God."

The heart is what causes a person to be ashamed of what he knows he has done and is ashamed of himself. Therefore it is said (Proverbs 14:10), "The heart knows its own bitterness, and a stranger does not share its joy." And the heart is what brings joy. And so David said, "Let my heart be sincere in Your statutes."

And just as David asked for it, so did the Lord give him, as it is said (2 Samuel 22:36), "And You have given me Your shield of salvation, etc." Therefore it is said, "So that I will not be ashamed."

"My soul has pined for Your salvation" (Psalms 119:81), as Jeremiah said, "Why do You forget us forever?" (Lamentations 5:20), "You have spurned us and rejected us," but "Restore us to Yourself" (Lamentations 5:21). Similarly, it is said, "The harvest has passed, the summer has ended, and we are not saved" (Jeremiah 8:20), and David said, "How long, O Lord? Will You forget me forever?" (Psalms 13:2) and "You, O Lord, have knowledge; remember me and take note of me; avenge me of my persecutors.

Do not, because of Your patience, lead me to disillusionment. Take note that I suffer disgrace for Your sake" (Jeremiah 15:15). You are patient, but our spirit is weak, and the longer You wait, the more our souls are consumed. Therefore, it is said, "My soul has pined for Your salvation."

"My eyes fail from searching Your word, saying, 'When will You comfort me?'" (Psalms 119:82). Why did my eyes fail? Concerning this, it is written, "For a set time, an appointed time; though it tarries, wait for it, for it will surely come, it will not delay" (Habakkuk 2:3). The appointed times have passed, yet You have not comforted me.

Therefore, it is said, "When will You comfort me?" "For I am like smoke, long neglected" (Psalms 119:83). However, Daniel said, "Many shall purify themselves and be cleansed and refined; the wicked shall act wickedly and none of the wicked shall understand, but the wise shall understand" (Daniel 12:10). We have already been refined and cleansed; we have already endured all manner of affliction, as it is said, "For I am like smoke, long neglected."

There is no greater refinement than death, as it is said, "How many are the days of Your servant?" (Psalms 119:84). Even though You brought Israel out of Egypt, we fear that they will be subjugated in the midst of the building. If it is Your will, do for us as it is said, "Make known among the nations in our sight" (Psalms 79:10). The Holy One, Blessed be He, said to them, "You ask Me to act, and I shall indeed act, as it is said, 'I will repay Babylon and all the inhabitants of Chaldea for all the evil they have done to Zion in your sight'" (Jeremiah 51:24).

"The wicked have dug pits for me" (Psalms 119:85). Israel said to the Holy One, Blessed be He, "The wicked have not dug one pit for me, but many." It is written in the Torah, "You shall not slaughter it and its young both in one day" (Leviticus 22:28), and concerning me it is written, "Upon the iniquity of their fathers they will stumble" (Hosea 10:14). It is written in the Torah, "He shall pour out its blood" (Leviticus 17:13), and concerning me it is written, "I have been poured out like water" (Psalms 22:15).

"The word of God stands firm in the heavens forever. Isaiah said (Isaiah 40:8), 'The grass withers, the flower fades, but the word of our God will stand forever.' Similarly, David said (Psalm 89:3), 'Forever, O Lord, your word is firmly fixed in the heavens.' And why is it standing firm without change, not based on one witness or two, but every supreme court appoints it?

And so it says (Psalm 89:8), 'O Lord God of hosts, who is mighty as you are, O Lord, with your faithfulness all around you?' And so Daniel says (Daniel 4:14), 'According to the decree of the watchers, the sentence is announced, and the decision of the holy ones, to the end that the living may know that the Most High rules the kingdom of men and gives it to whom he will and sets over it the lowliest of men.'

And it says (Daniel 2:28), 'But there is a God in heaven who reveals mysteries, and he has made known to King Nebuchadnezzar what will be in the latter days.' And why does it say 'and a great army'? They said that a great army is appointed over it. Therefore it says (Daniel 4:31), 'The sentence is by the decree of the watchers, the decision by the word of the holy ones, to the end that the living may know that the Most High rules the kingdom of men and gives it to whom he will and sets over it the lowliest of men.'

Job said (Job 23:13), 'But he is unchangeable, and who can turn him back? What he desires, that he does.' They said to Micah, 'What have you seen?' He said (1 Kings 22:19-20), 'I saw the Lord sitting on his throne, and all the host of heaven standing beside him.' " And the Lord said, "Who will entice [him]...?" (2 Samuel 24:1).

And one [commentator] says this [means] one thing, and another [commentator] says [it means] another thing. But they all agree upon it. Therefore it is said: "Forever, O Lord, Your word stands firm in heaven" (Psalms 119:89). What is the meaning of "Your word stands firm in heaven"?

What is this thing that stands firm in heaven? Rather, the Holy One, blessed be He, said, "Upon what do the heavens stand? Upon that which I said, 'Let there be an expanse in the midst of the waters,' and it was so" (Genesis 1:6-7). And it is written, "For He spoke, and it was; He commanded, and it stood" (Psalms 33:9).

That very thing which He said, He made. Therefore it is said (Psalms 148:5), "He commanded, and they were created." In the word of the Lord, the heavens were made, and in that very thing with which He created them, they stand forever. Therefore it is said, "Forever, O Lord, Your word stands firm in heaven" (Psalms 119:89).

"Your faithfulness endures to all generations" (ibid. v. 90). The heavens and the earth stand [firm] based on faith, as it is said (ibid. 89:3), "The world stands firm with Your kindness." And likewise it says (Proverbs 20:9), "Who can say, 'I have purified my heart, I have cleansed myself from my sins'?" And (Job 15:15), "Behold, He does not trust in His holy ones; even the heavens are not pure in His eyes."

And who can escape, as everything stands in judgment. Therefore it is said (Micah 1:3), "For behold, the Lord is coming out of His place, and He will descend and tread on the high places of the earth. And the mountains will melt under Him, and the valleys will split open like wax before the fire, like water poured down a steep slope" (Micah 1:3-4).

"Luli toratecha she'asui v'goh...". Israel said: "If not for Your Torah that was with me and was my delight, then I would have been lost in my affliction." Similarly, Moses says in Psalm 94: "In the multitude of my anxieties within me, Your comforts delight my soul." And Pharaoh says in Exodus 5: "Let the work be heavier on the men."

They had books and would amuse themselves with them from Sabbath to Sabbath. Therefore it is said: "Your Torah is my delight forever; I will not forget Your precepts." They are life to Israel; if not for them, there would be no life. As it is written in Deuteronomy 30:20: "For He is your life and the length of your days."

And it is written in Proverbs 8:35: "For whoever finds me finds life." And it is written in Proverbs 9:11: "For by me your days will be multiplied, and years of life will be added to you." Israel said to God: "It is possible for a heifer to plow in two furrows. Why then did You say: 'For they are My servants, whom I brought out of the land of Egypt'?"

To which God responds: "I will save you from the oppressor." As it is written in Psalm 116: "Redeem me from the oppression of man." Therefore it is said: "Save me, and I will be saved."