Midrash Tehillim Reader

"I have loved your Torah," as Solomon said (Proverbs 5:19), "A loving deer, a graceful doe: let her breasts satisfy you at all times; be exhilarated always with her love." The loving deer and graceful doe refer to the Torah, which everyone loves. The Lord said to Israel (Isaiah 1:4), "Why will you be stricken anymore? You will revolt more and more: the whole head is sick, and the whole heart faints."

Likewise, it says (Ecclesiastes 9:9), "Enjoy life with the woman whom you love all the days of your fleeting life which He has given you under the sun; for this is your reward in life and in your toil in which you have labored under the sun." Therefore, David said, "I have loved," as it says (Psalm 119:97), "O how I love Your Torah! It is my meditation all the day." Whoever loves the Torah loves nothing but life, as it says (Proverbs 8:35), "For whoever finds me finds life and obtains favor from the Lord."

David also said, "I have loved," as it says (Deuteronomy 6:5), "And you shall love the Lord your God with all your heart and with all your soul and with all your might." And it is written (Deuteronomy 6:6), "And these words, which I command you this day, shall be upon your heart." Therefore, it is said, "I have loved your Torah," etc. "I go to bathe, and it is with me; I sleep, and it is with me."

Just as I was commanded (Deuteronomy 17:19), "And it shall be with him, and he shall read it all the days of his life," so it is with me. As it is written (Proverbs 6:22), "When you walk, it shall lead you; when you lie down, it shall keep you; and when you wake up, it shall talk with you." I did not make it a primary focus, for I did not make it a burden, but rather songs. And so it says (Psalm 119:54), "Your statutes have been my songs in the house of my pilgrimage."

And not just songs, but also conversation, as it says (Psalm 119:97), "Your commandment makes me wiser than my enemies, for it is ever with me." It stood by me against my enemies, as it says (Psalm 119:98), "From all my teachers I gained understanding, for Your testimonies are my meditation." It stood by Joseph in Pharaoh's house, as he said to his servants (Genesis 41:38), "Can we find such a one as this, a man in whom is the spirit of God?"

And it stood by Daniel in the court of Nebuchadnezzar. And so Moses says (Deuteronomy 4:6), "Keep and do them [the commandments] and so on." Therefore it is said, "From my enemies You have made me wise through Your commandments, for they are always with me" (Psalms 119:98). What do I care that I have not dealt with other books except for this [Torah]?

Similarly, Solomon says (Ecclesiastes 12:12), "Of making many books there is no end," and he also says (Proverbs 25:16), "Have you found honey? Eat only what you need, that you not have it in excess and vomit it." The Torah is compared to a jar full of honey, and if one puts a quarter of it with water, a quarter of honey will come out of it. So too, if other matters enter your heart, words of Torah will emerge from it.

Therefore it is said, "For they are always with me, from all my teachers I have gained understanding." What does it mean, "from all my teachers"? A person needs friends and disciples in Torah, so if he forgets something, he can ask his friends and they will remind him. Similarly, it says (Ecclesiastes 4:9), "Two are better than one, for they have good reward for their toil," and (Ecclesiastes 4:11), "Also, if two lie down together, they will be warm; but how can one be warm alone?" (Ecclesiastes 4:10), "For if they fall, the one will lift up his fellow."

Therefore it is said, "From all my teachers I have gained understanding." And who caused me to have discussions with the elders? As it is said (Job 12:12), "With the aged is wisdom, and in length of days understanding." What does it mean, "With the aged is wisdom"?

You honored the elders, and did not take them out of Egypt until You said (Exodus 3:16), "Go and gather the elders of Israel," and You did not give the Torah until You said (Exodus 19:7), "And Moses called for the elders of the people, and set before them all these words which the LORD commanded him." And it says (Leviticus 19:32), "You shall rise before the gray-headed, and honor the face of the old man, and fear your God: I am the LORD."

From the honor that you have given to the elders, I will keep Your precepts. Therefore it is said, "With the aged is wisdom." God said to him, "Until now you have not seen anything; yet you will see, as it is said (Isaiah 24:23), 'For the LORD of hosts will reign in Mount Zion and in Jerusalem, and before His elders shall be glory.'"

" A candle to my feet, etc." Solomon said (Proverbs 4:18), "But the path of the righteous is like the light of dawn, etc." (Proverbs 4:19) "The way of the wicked is like darkness, etc." Why are the wicked compared to someone who walks in the dark without a candle and stumbles over a stone, hits a tree in front of him, falls into a river and doesn't know where he is going? Similarly, the wicked have no light, as it says, "the way of the wicked is like darkness."

But the righteous are like someone who walks in the dark with a candle in his hand, finds a stone and avoids it, sees a tree and doesn't hit it at all. Thus, David said, "A candle to my feet, etc." (Psalms 119:105) And it is written (Proverbs 6:23), "For the commandment is a lamp, etc." And David also said, "Even if I desire and seek to sin, the words of the Torah do not let me go, if I seek to go, they illuminate before me."

Therefore it is said, "a candle to my feet, etc." "I have sworn and I will fulfill it." David would take two rewards - the reward for the oath and the reward for the commandment. He swore to take the reward for the lulav and the reward for making a sukkah, and he would take the reward for the oath and the reward for the commandment of sukkah, lulav, tzitzit, tefillin, and circumcision. Therefore it is said, "I have sworn and I will fulfill it, etc."

I hate branches. As it says in Proverbs 8:13, "The fear of the Lord is to hate evil." So the Lord hates those who hate the way of life and walk in the way of evil. David said to him, "Whatever you hate, I hate."

Therefore it is said, "branches, etc." And what are branches? Anyone who departs from the ways of the Lord. And so it says in Ezekiel 31:6, "All the birds of the heavens made their nests in his boughs; under his branches all the beasts of the field gave birth to their young; and under his shadow lived all great nations." This means branches.

And so Elijah said in 1 Kings 18:21, "How long will you waver between two opinions? If the Lord is God, follow him; but if Baal is God, follow him." I hate branches, that is, people who think they fear God because of their sufferings and not out of love, and also those who depart from the ways of God and follow the ways of men. David said, "I did not do them out of compulsion or fear, but out of love, as it says, 'I love your law.'"

I hate what you hate and love what you love. Flesh and blood carry out His decree, and everyone does them, even though they do them out of fear. I, on the other hand, do them out of love for the Torah. And so it says, "What I love, etc." Because I love it, do not leave me, but be my hiding place and shield.

Another verse says, "You are my shield and my savior, etc." This is what you said to Abraham in Genesis 15:1, "Do not be afraid, Abram. I am your shield, etc." And so it says in 2 Samuel 22:36, "You have given me the shield of your salvation." Not for myself, but for anyone who trusts in you. And so it says in the same chapter, "He is a shield for all who take refuge in him."

Therefore it is said, "Be far from me, you evildoers, etc." This refers to Doeg and Ahithophel, who said to them, "Why do you push me away? Let me sit for a moment and study the Torah." And so it says to Saul in 1 Samuel 26:19, "Now let my lord listen to his servant's words, etc." I broke [the oath] that I would fulfill the Torah and live, and I will do the Torah without shame. Support me and save me, etc. Thus David said, "Support me so that I may have the strength to endure the suffering that You bring upon me, in order that You may save me."

I went to study Chapter One [of the Torah], and I had no strength to support me. Support me and save me if I come to a commandment and cannot fulfill it. Thus it is said (Psalms 18:36), "You support me with Your right hand." From here you learn that the Holy One, blessed be He, saves Israel only because they occupy themselves with the Torah.

Therefore it is said, "Support me and save me." "You have cleared away all who stray from Your statutes, etc." What is meant by "You have cleared away all who stray"? It refers to those who study the Torah but do not fulfill it, and you rejected them. Ahithophel came, learned the Torah but did not fulfill it, and you rejected him.

Why were they compared to a storehouse full of straw? After a while, the owner of the storehouse came and plastered it with mud, and even though he plastered it with mud, the straw was still pouring out of the holes. So, too, these [people] came and learned all the details of the Torah, but their hearts were full of foolishness. Therefore it is said, "You have cleared away all who stray."

"For their falsehood, You will destroy them." What is meant by "For their falsehood, You will destroy them"? When they came and learned the Torah with lies and deception, they learned it falsely. Therefore it is said, "For their falsehood, You will destroy them."

"You have silenced all the wicked of the earth." What is meant by "You have silenced all the wicked"? This bundle of grapes, as long as it has grapes on it, is in the hands of man. After he eats the grapes, he makes raisins, and what is left he throws to the ground.

So, too, these [people], all were bundled together, and they were all destroyed together. Therefore it is said, "You have silenced all the wicked." "My flesh trembles for fear of You." Fear of Gehenna.

Thus it is said (Isaiah 33:14), "The sinners in Zion are afraid." God said to him, "You are afraid? Blessed are you!" As it is said (Proverbs 28:14), "Happy is the man who is always afraid."

"I have done justice and righteousness; do not leave me to my oppressors." Isaiah said, "Zion shall be redeemed with justice." The Lord said, "If Israel does justice and righteousness, they shall be redeemed immediately." Furthermore, I will punish their enemies, as it is written, "Zion shall be redeemed with justice."

What is written after that? "But transgressors and sinners shall be destroyed." David also said, "They shall be redeemed with justice." And he also said, "Keep justice and do righteousness."

Thus, Israel said, "We did not act as our forefather Abraham did with his guarantee, as it is written, 'For I have known him, that he will command his children.'" We made our guarantee, so you should make yours. Guarantee the welfare of your servant. What is the guarantee of your servant?

That I will not descend into Gehenna (Hell); if you do not guarantee me, who will guarantee me?" Likewise, Hezekiah said (Isaiah 38:14), "Like a twittering swallow, like a crane, so I chirp; I moan like a dove; my eyes are raised on high." And Job also said (Job 17:3), "Please put up collateral for me with yourself; who is there that will shake hands with me?" Job meant that if it were money, silver, gold, or shoes, he would put them up as collateral, but who can put up their soul as collateral, or who would give their soul for the sake of their friend?

Who can put up collateral for me if I have no one to do so? Therefore it is said, "Pledge Yourself on behalf of Your servant for good" (Psalms 119:122), meaning that I will do Your will and You will bring me good and not let the wicked oppress me. "My eyes fail from looking for Your salvation" (Psalms 119:82). To which statement did You say to Israel, "When you walk through fire, you shall not be scorched" (Isaiah 43:2)?

Why? "For I am the Lord your God, the Holy One of Israel, your Savior" (Isaiah 43:3). And it is written, "I will save My flock" (Ezekiel 34:22). Save us as You have promised (Psalms 119:82).

Perhaps You desire good deeds from us? We have no merit or good deeds of our own. You have done kindness with us, as it is said, "Do with Your servant according to Your kindness" (Psalms 119:124). The first ones whom You redeemed were not redeemed through their own deeds but You did kindness with them and redeemed them.

And so it is written, "You have led with Your kindness" (Exodus 15:13). Just as You did with the first ones, do with us. Therefore it is said, "Do with Your servant according to Your kindness."

I, your servant, understand. Don't say, "I didn't know," because the book is before you to read and learn from. As it says in Isaiah 29:12, "The book is given to him that is not learned, saying, 'Read this, I pray thee;' and he saith, 'I am not learned.'" Therefore, David said, "I am your servant; give me understanding" (Psalm 119:125).

Now is the time to do for God; violate your Torah. Who says, "I will study when I have time"? Rather, every moment, strive to do it. God said, "Don't say that; rather, delve into the verses and analyze them.

Violate your Torah for now is the time to do for God." If you see a generation that abandons the Torah and lets go of it, immediately it will be forgotten. Therefore, it says, "Now is the time to do for God." Therefore I love Your commandments, etc. So said David, "I love Your Torah more than all gold and precious stones."

Why? Because wealth and gold will not stand on the day of judgment. And so it says (Ezekiel 7:19), "They shall cast their silver into the streets, and their gold shall become an abhorrence. Their silver and their gold shall not be able to save them."

And it also says (Proverbs 11:4), "Wealth does not profit on the day of wrath." Even if one's judgment leads to death, the Torah that he studied will revive his soul, as it says, "The Torah of the Lord is perfect, restoring the soul." David said, "For your sake I did not love the Torah, as it says, 'Therefore I love Your commandments.' Therefore, I have observed all Your precepts."

What does it mean "I have observed all Your precepts"? The word "yesharim" (meaning "upright") is a Hebrew word. When one person tells another "enlighten me," he says "ha'er li." So David said, "I have observed all Your precepts and I have also enlightened them for my children, and You enlighten me." And it also says, "For with You is the fountain of life; in Your light do we see light."

Miracles are your testimonies, etc. Moses said (Deuteronomy 5:23), "For who is there of all flesh that has heard the voice of the living God speaking out of the midst of fire, as we have, and has still survived?" Thus he told the Israelites, "Know that when the Holy One, blessed be He, created the heavens, He did not create them with a voice, and when He created the earth, He did not create it with a voice, nor did any nation hear the voice of the Holy One, blessed be He.

When did His voice become audible? When He gave the Torah. And so it says (Psalms 29:5-7), 'The voice of the Lord breaks the cedars; the Lord breaks in pieces the cedars of Lebanon. He makes Lebanon skip like a calf, and Sirion like a young wild ox.

The voice of the Lord flashes forth flames of fire.' All the voices [of nature] are for what purpose? That the Holy One, blessed be He, may give strength to His people. And it is written (Exodus 19:19), 'And the sound of the trumpet grew louder and louder.'

Therefore David said, 'Out of all the voices, the miracles that the Holy One, blessed be He, performed with Israel come.' What were those miracles? The miracles of the Torah. Hence it says, 'Miracles are your testimonies.'

And it says (Psalms 139:6), 'Such knowledge is too wonderful for me.' Therefore, 'my soul keeps them.' And it says (Proverbs 4:13), 'Keep hold of instruction; do not let go; guard her, for she is your life.' If you keep the Torah, your soul will keep you.

Hence it says, 'Therefore my soul keeps them.' 'May your opening utterances shed light'--what is 'opening utterances shed light'? They are the words of Torah. And it says (Psalms 19:9), 'The precepts of the Lord are right, rejoicing the heart.'

And it says (Proverbs 6:23), 'For the commandment is a lamp and the teaching a light.' Hence it says, 'May your opening utterances shed light.' The words of Torah open to each other like openings and doors. This is the Torah, as it is said: "Happy is the man who listens to me, etc." Woe to the wicked who God punishes not because they did evil, but because they did not follow the Torah.

As it is said: "How long will you love simplicity, you foolish ones? Reprove my reproof, etc." "I also will laugh at your calamity, etc." At that time they will call upon me, but I will not answer. "Because they hated knowledge and did not choose the fear of the Lord, they would have none of my counsel, etc." For the waywardness of the simple will slay them, etc. They should have come to the Torah, which would have made them wise.

As it is said: "The testimony of the Lord is faithful, making the simple wise, etc." Therefore it is said: "Your word is a lamp to my feet, etc." "My soul longs for it, etc." "I open my mouth wide and pant, etc." "I have longed for your commandments, etc." Just as snakes shed their skin, people shed their mouths for gossip. As it is said: "They waited for me as for the rain, and opened their mouths wide as for the latter rain, etc." "Why is rain the Torah?"

Moses says: "My teaching shall drop like the rain, etc." Therefore it is said: "I open my mouth wide and pant, etc." Just as snakes crave the wind, I craved your Torah.

"Turn to me and be gracious to me, etc." (Psalms 119:132). Regarding what was said (Leviticus 26:9), "I will turn to you and make you fruitful, etc.", therefore it is said, "Turn to me and be gracious to me." "Establish my footsteps in Your word, etc." (Psalms 119:133). Thus said David, "Do not let my feet slip to a place of willful sin, but rather may I be occupied with Your Torah all day in the Beit Midrash, for the evil inclination has no power over one who is engaged in Torah study.

Once he arrives at the Beit Midrash, the evil inclination has no permission to enter there." And thus it says (Genesis 4:7), "Sin crouches at the door." Anyone who engages in Torah study, the evil inclination does not rule over him. Therefore it is said, "Establish my footsteps in Your word."

"Redeem me from oppression of man, etc." (Psalms 119:134). So said David before God, "The implement that the king uses, the deputy has no permission to use. We are with You and we are subservient to You, desiring to serve and do Your will. Redeem us from them and we will do Your Torah."

Therefore it is said, "Redeem me from oppression of man." "Make Your face shine upon Your servant, etc." (Psalms 119:135). Thus said David, "Your desire is that You not look upon us with anger, but rather with a bright countenance, as Moses said (Numbers 6:25), 'May God's face shine upon you and be gracious to you.' Therefore it is said, 'Make Your face shine upon Your servant.'"

"Streams of water flow from my eyes, etc." (Psalms 119:136). Thus said David, "I wept for those great ones who deviated from the Torah, such as Doeg and Ahitophel, who did not observe Your Torah. And likewise, Jeremiah said (Lamentations 3:48), 'Streams of water flow from my eyes.' And so he said (Jeremiah 31:14), 'A voice is heard in Ramah.'

Did Rachel see children born to Joseph, that she should have died from the distress? Rather, the prophets weep for Israel for not observing the Torah. The Holy One, blessed be He, said to them, 'You cry over the nullification of Torah.' (Jeremiah 9:16) 'Thus says the Lord of hosts, "Consider and call for the mourning women, that they may come; and send for the skilled women, that they may come. And let them make haste and take up a wailing for us, that our eyes may shed tears and our eyelids flow with water."' Therefore it is said, 'Streams of water flow from my eyes.'"

"You are righteous, O Lord, etc." Solomon said (Proverbs 8:8-9), "In righteousness, all the words of my mouth are just; none of them is crooked or perverse. All of them are clear to the perceptive, etc." What is meant by "In righteousness, all the words of my mouth"? Everything that the Lord has spoken from His mouth in righteousness, they are righteous and upright. Therefore it is said, "You are righteous, O Lord, and Your judgments are upright."

Just as You are righteous, so are Your judgments righteous and upright. And it is also said (Deuteronomy 4:7), "For what great nation is there that has God so close to them, etc." And so the Assembly of Israel said (Nehemiah 9:13), "And You descended upon Mount Sinai and spoke with them from heaven, and gave them just ordinances, etc." Therefore it is said, "You are righteous, O Lord, etc." "You have commanded righteousness in Your testimonies."

What is meant by "You have commanded righteousness"? The Lord acted righteously with Israel by giving them the Torah. And it is also said (Deuteronomy 6:24), "And the Lord commanded us to do all these statutes, to fear the Lord our God, etc." What is written after it? "And it will be righteousness for us if we are careful to do all these commandments before the Lord our God, etc." Therefore it is said, "You have commanded righteousness in Your testimonies."

"What is faith? Great faith is the Torah, in which the Lord created his world and swore by it, as it is said (Psalm 89:3): "Where are your former mercies, O Lord, which you swore to David in your faithfulness?" Therefore, the Torah is called "very faithful". (Psalm 119:139) "My zeal has consumed me," etc. David said, "I am not jealous of the food and drink of the wicked, but I am jealous of all the good that you bring upon them, and how they have forgotten your Torah."

And likewise it says (Lamentations 3:17): "You have removed peace from my life," etc. Therefore it is said, "For they have forgotten your word, my enemy." (Psalm 119:139) "Your word is very pure," etc. What is meant by "very pure"? A parable: To what is this matter comparable? To a king who had a bowl of silver. He gave the silver to a refiner and said to him, "Refine it for me."

He put it in the crucible, refined it, and took it out. He said to him, "Refine it again." He refined it a second time, and a third time. So too, the Holy One, blessed be He, refined the Torah 49 times.

And it says (Proverbs 30:5), "Every word of God is pure." And it says (Psalm 12:7), "The words of the Lord are pure words," etc. Thus, the Torah is interpreted in 49 ways. Therefore it is said (Proverbs 30:5), "Every word of God is pure." And it says, "Your word is very pure."

I am young and despised, etc. David was young, but wasn't Eliab the eighth? As it says, "David the seventh, but Eliab the eighth." (1 Chronicles 2:15) Eliab came after David, but made himself small, as it says, "I am young and despised, etc." (1 Samuel 17:42) Saul insulted him greatly. As it says, "And it came to pass at the time when Merab, Saul's daughter, should have been given to David, that she was given unto Adriel, etc." (1 Samuel 18:19) And also, "Saul gave him Michal his daughter to wife, etc." (1 Samuel 18:27) Therefore it says, "I am young and despised, etc." Your righteousness is an everlasting righteousness, etc. Thus David said, "The righteousness that you do with a person whom you give a gift to and do not take back from him is a righteous act."

And it is written, "The scepter shall not depart from Judah, etc." (Genesis 49:10) Therefore it says, "Your righteousness is an everlasting righteousness, etc." "Distress and anguish have overtaken me, etc." Just as Moses said, "In distress and anguish." (Deuteronomy 28:53) When troubles come, so do good things and comforts. Therefore it says, "Distress and anguish have overtaken me, etc." "Your testimonies are righteous forever."

The merit that was given to Israel was not for a year or years or a hundred years, but forever. As it says, "My words... shall not depart from your mouth, etc." (Isaiah 59:21) And the reward for it is length of days in her right hand.

"I have read with all my heart, and similarly it says (1 Samuel 7:3), 'And Samuel spoke to all the house of Israel, saying, if you return to the Lord with all your hearts, then put away the foreign gods and the Ashtaroth from among you, and prepare your hearts to the Lord, and serve Him only; and He will deliver you out of the hand of the Philistines.' What does it mean to return to the Lord with all your hearts?

Rather, Samuel said, if you repent with all your hearts, then the Lord will answer my prayer that I pray for you. And similarly it says (1 Samuel 7:5), 'And Samuel said, gather all Israel to Mizpah, and I will pray to the Lord for you.' And they gathered to Mizpah and drew water. And what water did they draw and pour out?

It was that they repented and poured out their hearts like water before the Lord in complete repentance. And similarly, Jeremiah says (Lamentations 2:19), 'Pour out your heart like water before the Lord,' and so it is said (1 Samuel 7:6), 'And they drew water.' Therefore, it is said, 'I have read with all my heart.'"...

Psalm of Ascents to the Lord in its distress. Jeremiah said (Jeremiah 20:13) "Sing to the Lord, praise the Lord". Why and for what reason? Because He saved the soul of the poor from the hands of the wicked.

When the Lord redeemed Israel, not only did they give thanks, but everyone gave thanks. First, He redeemed them from Egypt and Jethro praised Him, as it is said (Exodus 18:9-11) "Jethro rejoiced for all the goodness that the Lord had done to Israel, whom He had delivered out of the hand of the Egyptians...Now I know that the Lord is greater than all gods". Hananiah, Mishael, and Azariah were rescued from the furnace, and everyone praised Him, as it is said (Daniel 3:28) "Nebuchadnezzar spoke, saying, 'Blessed be the God of Shadrach, Meshach, and Abed-Nego, who sent His Angel and delivered His servants who trusted in Him'".

This is true for the past and the future, when they emerge from distress and exile, they say praises, as it is said, "Psalm of Ascents". It is not written here "Psalm of Ascent", but "Psalm of Ascents". When Israel ascends, they do not ascend one ascent, but many ascents. As it is said (Deuteronomy 28:13) "You shall ascend higher and higher".

And it is written (Song of Songs 3:6) "Who is this coming up from the wilderness, like columns of smoke, perfumed with myrrh and frankincense?". And when they descend, they do not descend one descent, but (Deuteronomy 28:43) "You shall come down lower and lower". And it is said (Lamentations 2:1) "He cast down from heaven to earth". And when they ascend ascents, they ascend in praise, therefore it is said "Psalm of Ascents"....

Save my soul from the tongue of falsehood. The people of Israel said before the Almighty, "Just as You saved us from everything, please save me from this, and we will no longer have any trouble, for the tongue of falsehood is the trouble." This is why it is said, "Save my soul." All of a person's limbs, some sit and some stand, some move his hands, and some lift and carry.

However, the tongue does not sit or stand but is idle and silent, yet it can harm both great and small, near and far. If it were a limb, it would be like any other limb, walking on one foot and another. "What do you gain and what do you add?" It is a sinner and not a benefit.

The Almighty said to the thieving tongue, "You steal to eat, even though it is written, 'Thou shalt not steal' (Exodus 20:15). He steals only for a moment, as it says (Proverbs 6:30), 'Men do not despise a thief if he steals to satisfy his appetite.' But you, the tongue, have lifted nothing for your soul, and you have killed. I will do to you what you did to the world from the beginning, slandering people like the serpent.

So I will do to you, the serpent of the desert, as it is written (Numbers 21:6), 'And the people spoke against God and against Moses.' What did God do to them (Numbers 21:7)? 'And the Lord sent fiery serpents among the people.' Why serpents?

Because it was the serpent that slandered, as it says (Psalms 140:4), 'They sharpened their tongues like a serpent.'" "And I also do the same to them as I said to the serpent (Genesis 3:14), 'dust shall you eat, etc.' What will it give you and what will it add to you, etc.' Lashon Hara (evil tongue) is called the third, and it kills three: the one who speaks it, the one who accepts it, and the one it is spoken about.

Similarly, you find in Doeg, who killed himself, and he has no portion in the world to come. And he killed Ahimelech the priest, as it says about him, 'and Nob, the city of the priests, he struck.' And he killed Saul, as it is said (Samuel I 31:6), 'and Saul died, and his three sons, etc.' And so, the wicked gentile is like the serpent that strikes, as it says (Jeremiah 46:22), 'her voice moves like a serpent,' etc. The tongue is compared to an arrow, and why is it that if a person draws the sword in his hand to kill his friend, he pleads with him and begs for mercy, the killer consoles him and returns the sword to his sheath.

But the arrow, once shot and even if the shooter regrets it, cannot be returned. Therefore it is said, "Half a hero who is skilled with a bow, etc." This ember is one whose coals are not extinguished. There was a story of two people who went into the desert and sat under a broom tree. They collected some wood from the broom tree, cooked their food, ate, and then left.

After a year, they came back to the same place in the desert and found ash from what they had lit. They said, "We have been here for twelve months and we ate in this place. Let us eat from the ash." So they ate from it and their feet were burned by the coals under the ash because they could not be extinguished.

Therefore, the evil tongue is compared to the coals of broom trees, as it is said, "Half a hero who is skilled with a bow, etc." Similarly, this wicked person kills people with his tongue. Just as the arrow does not know its target until it reaches it, so too the evil tongue does not know its target until suddenly its words come out to kill or prohibit. This person is in his place, and they write about him where he is and kill him.

Therefore, it is said, "Half a hero who is skilled with a bow, etc." And so Moses said to Israel (Psalms 91:5), "You shall not fear the terror of the night, nor the arrow that flies by day, from the babble of the heathen." Therefore, it is said, "Half a hero who is skilled with a bow, etc."Woe to me that I have sojourned in Meshech. What woe is mine that I have sojourned in Meshech, where they led me from Babylon to Media, from Media to Javan, and from Javan to Edom.

As it says (Isaiah 18:7), 'With a prolonged and prolonged pull.' What is the meaning of prolonged that I was drawn with them? I dwelt among the tents of Kedar. What are the tents of Kedar, whose faces are darkened like the edges of a sackcloth?

What is it that I lived among those who are drawn to Gehenna? I dwelt among the tents of Kedar, who have neither a place to sit nor stand, but today they pitch their tent here and tomorrow there and elsewhere. Thus, the wicked will be like the tents of Kedar, dwelling here today and tomorrow going to another place. My soul has much dwelt among them, etc. Is there anyone who hates peace?

Esau hates peace, as it says (Leviticus 26:6), 'And I will give peace in the land, and you shall lie down and none shall make you afraid.' When will this be so? 'And I will cause evil beasts to cease out of the land' (ibid.). And there is no evil beast except the pig, as it says (Psalms 80:14), 'The boar out of the wood doth ravage it.'

This is what the wicked do. 'I am peace, and when I speak, they are for war' (Psalms 120:7). What is the meaning of 'I am peace'? The Holy One, blessed be He, said to the Messiah, 'May your advent be for peace,' as it is said, 'Proclaim ye this among the nations: prepare war; stir up the mighty men; let all the men of war draw near, let them come up.

Beat your plowshares into swords, and your pruning hooks into spears; let the weak say: "I am strong" ' (Joel 4:9, 10). Said the Holy One, blessed be He, to the Messiah, 'By peace alone do I desire to begin speaking with the nations; hence it is said, "But I am peace, and when I speak, they are for war" ' (Zechariah 9:10). Isaiah also says, 'Peace, peace, to him that is far off and to him that is near' (Isaiah 57:19).

In its literal sense, it means that I do not repulse any creature; if a man has given his heart to repent, I will no longer remember his sins. Hence it is said, 'Peace, peace to him that is far off and to him that is near.' And all who come to me, I go to him and heal him, as it is said, 'And I will heal him' (Jeremiah 33:6). 'But the wicked are like the troubled sea, for it cannot rest, and its waters cast up mire and dirt' (Isaiah 57:20).

Such are the wicked, who do not desire peace, as it is said, 'For there is no sincerity in their mouth' (Psalm 55:22). Why don't they seek peace? Therefore it is said, "I am peace; when I speak, they are for war" (Psalm 120:7).

A Song of Ascents. Of David. I rejoiced with those who said to me, "Let us go to the house of the Lord." Rabbi Yehoshua ben Levi said, "David said, 'I heard people say, "When will that old man die, so that his son Solomon can come and build the chosen Temple, and we can go up for the pilgrimage feast?"'

But the Lord said to him, 'Better is one day in your courts than a thousand elsewhere. I would rather be a doorkeeper in the house of my God than dwell in the tents of the wicked.' It is better for me to spend one day engaged in the study of Torah than to offer a thousand burnt offerings in your Temple that your son Solomon will sacrifice before me in the future.' There is no generation that does not have scoffers.

What did the troublemakers of that generation do? They went to David's windows and said, 'David, when will the Temple be rebuilt, and when will we go to the house of the Lord?' And he said, 'Even though they intend to anger me, they will come upon me with joy, for I rejoice when they say, "Let us go to the house of the Lord."' Our feet are standing in your gates, O Jerusalem.

Rabbi Yehoshua ben Levi said, 'What caused our feet to stand in the battle against the gates of Jerusalem?' It was because they were engaged in the study of Torah. Jerusalem, the built-up city, is like a city that is united together. Rabbi Yochanan said that the Lord said, 'I will not come to the heavenly Jerusalem until I come to the earthly Jerusalem, for it is written, "I will not enter a city of my sanctuary until I enter the city of Jerusalem below."'

And there is no other Jerusalem above. As it is written, "Jerusalem, the built-up city, is like a city that is united together." Rabbi Yehoshua ben Levi said, 'A city that unites all of Israel together.' From now on, even in the other days of the year.'

Rabbi Zeira said, 'As long as the tribes of Judah and Benjamin ascended there as witnesses to Israel.' Raba said that Rav Ada said that Rav said, 'Anyone who takes a wife who is not fitting for him, the Lord does not bear witness about him with the tribes, as it is said, "There the tribes go up."' When did the testimony come to Israel at the time when the tribes of Judah were in Egypt? Another matter, the Holy One, blessed be He, said that My name testifies about Israel that they did not become defiled with immorality in Egypt.

And how do we know that they were not suspected of immorality? As it is stated, "And the son of the Israelite woman went out" (Leviticus 24:10), to make known the praise of Israel that there was no one among them except this woman alone, and the verse publicized it. And it is explained in Kabbalah (Song of Songs 4:12), "My sister, my bride, is a locked garden." These are the males.

"A locked garden, a sealed fountain." These are the females. And Rabbi Nathan says, "A locked garden." These are the married women.

"A locked garden, a sealed fountain." These are the engaged women. Another matter, "a locked garden, a sealed fountain" are two ways. Rabbi Aha said, "Jerusalem is not built except by virtue of the tribes, as it is stated, 'Jerusalem, the built-up city.'

And it is adjacent to that which is stated, 'For there the tribes went up' (Psalms 122:4), for there the thrones for judgment were set up to judge the Gentile nations. Pray for the peace of Jerusalem; may those who love you be at peace. What did they see to say 'to Jerusalem?' Another matter, in the blessing of the righteous, it is written, 'May those who love you be at peace.'

Where do the horns of the righteous rise in Jerusalem? Sages increase peace in the world, as it is stated, "And all your children shall be taught of the Lord" (Isaiah 54:13). For my brothers and friends, I will speak of peace in you.

Psalm of Ascents. A Song of David. "If it had not been the LORD who was on our side," Let Israel now say— "If it had not been the LORD who was on our side, When men rose up against us, Then they would have swallowed us alive, When their wrath was kindled against us; Then the waters would have overwhelmed us, The stream would have gone over our soul; Then the swollen waters Would have gone over our soul." Blessed be the LORD, Who has not given us as prey to their teeth. Our soul has escaped as a bird from the snare of the fowlers; The snare is broken, and we have escaped. Our help is in the name of the LORD, Who made heaven and earth. (Psalm 124)

[edit. This psalm was written by David and is one of the "Songs of Ascents" that were traditionally sung by the Jewish people on their way to the Temple in Jerusalem. It expresses gratitude to God for His protection and deliverance from their enemies. The term "Israel Saba" is used to refer to the Jewish people as a whole, with "saba" meaning "grandfather" or "elder." The Midrash relates that Jacob, the grandfather of the twelve tribes of Israel, slept at the very spot where the Temple was eventually built, and that it was from this experience that the name "Israel Saba" came to be used in this psalm.]

A Song of Ascents. Those who trust in the Lord are like Mount Zion, which cannot be moved, but abides forever. Rav said: "From the day the Temple was destroyed, a decree was issued against the homes of the righteous to be destroyed, as it is said, 'In the ears of the Lord of hosts, if not many houses shall become desolate'" (Isaiah 5:9). Rabbi Yochanan said: "The Holy One, blessed be He, will restore them to their settlements, as it is said, 'A Song of Ascents.

Those who trust in the Lord are like Mount Zion, which cannot be moved, but abides forever'" (Psalm 125:1). Just as God will restore Mount Zion, so too He will restore the homes of the righteous. For the rod of the wicked shall not rest on the lot of the righteous. Reish Lakish expounded: "A man is not matched with a woman except in accordance with his deeds, as it is said, 'For the rod of the wicked shall not rest on the lot of the righteous'" (Psalm 125:3).

Rabbi Yochanan said: "From what is said about Rebecca, 'Behold, she is a virgin' (Genesis 24:16), I do not know that no one knew her, but rather that even though a man did not marry her for her own sake, because the rod of the wicked shall not rest on the lot of the righteous," (Psalm 125:3). Rabbi Abba bar Kahana said: "He has no rest in the company of a group of righteous people, but in the company of a group of wicked people.

Why does the rod of the wicked not rest on the lot of the righteous? This refers to Potiphar's wife, who was wicked, and to the fate of Joseph, who was righteous." "The Lord is good to the good. Good will come and receive good from good for the good.

The good that will come is Moses, as it is said, "And she saw him, that he was good" (Exodus 2:2). The good from which this comes is the Holy One, blessed be He, as it is said, "The Lord is good to all" (Psalm 145:9). And the good that will receive is the Torah, as it is said, "For I give you good doctrine" (Proverbs 4:2). These good ones are the Israelites, as it is said, "The Lord is good to the good and to the upright in heart" (Psalm 125:4).

The Lord is good to the good, and anyone who engages in the study of the Torah can say, "and to the upright in heart." But those who cause trouble will be led away by the Lord. Rabbi Yehoshua ben Levi said, "Anyone who speaks ill of the disciples of the wise will fall into Gehenna, as it is said, 'And the perverseness of their transgressions will lead them away' (Proverbs 5:22). Peace be upon Israel, even when the Lord leads away the workers of iniquity."

Rabbi Yishmael taught, "If you see a disciple of the wise committing a transgression at night, do not think badly of him during the day, for perhaps he has repented. Shouldn't it be obvious that he has repented?" Speak about the person's physical body, but in matters of money, how long should you wait for the lender to return?"

"When the Lord brings back the captivity of Zion, we will be like dreamers. Rabbi Yochanan said that Jerusalem will only be built through the merit of the tribes. Throughout the days of that righteous man, he was distressed over this verse. Some say he spent seventy years in a dream.

One day, he was traveling on the road and saw a man planting a carob tree. He asked him, "How long will it take until this tree bears fruit?" The man replied, "It will take seventy years." Rabbi Yochanan said to him, "Are you certain that you will live seventy years and be able to eat the fruit of this tree?"

The man replied, "I found this world full of carob trees. Just as my forefathers planted for me, so too, I plant for my children." Suddenly, a heavenly voice called out, announcing that Rabbi Yochanan's request had been granted. He then slept for seventy years.

When he woke up, he saw the man harvesting the carob tree and said to him, "Are you the one who planted this tree?" The man replied, "Yes, I am." Rabbi Yochanan exclaimed, "Blessed are you, and blessed is the God who gave you such long life to see the fruits of your labors." My heart is drawn to the study hall where I heard the sages say, "We have gained great knowledge because you, Honi the Circle Drawer, are like a well of living water.

Whenever you come to the study hall, any question that the sages have, you resolve for them." Honi replied, "I am but a mere mortal, not a prophet, and even I have not been able to fathom the depths of the Torah. However, I do know one thing: I am like a soldier who has been given orders, and I obey them." Honi the Circle Drawer lived near the ruins of the Temple and once journeyed to a valley where he saw laborers working in a field.

He sat in a nearby cave and prayed for rain, and it rained until the cave was flooded with water. Honi slept for seventy years and awoke to find a changed world, with olive trees replaced by vineyards and vineyards replaced by fields of grain. When he came to a town and asked what was happening, they did not believe that he was Honi the Circle Drawer until he described his miraculous cave. They then took him to his hometown where he passed away, and it was said of him that he fulfilled the prophecy in Psalm 126: "When the Lord returns the captivity of Zion, we will be like dreamers."...

"Then our mouth was filled with laughter, and our tongue with singing" (Psalm 126:2). Rabbi Yochanan said that Rabbi Shimon ben Yochai taught that a person is forbidden to fill his mouth with laughter in this world, as it is said, "Then our mouth was filled with laughter, and our tongue with singing." When is this allowed? When the nations say, "The Lord has done great things for them."

It was said of Rabbi Shimon ben Lakish that all his days he never filled his mouth with laughter after hearing the words of Rabbi Yochanan. Rav Yirmeya was sitting in front of Rav Zeira and saw that he was sad. He said to him, "It is written (Proverbs 14:23), 'In all toil there is profit.'" Rav Zeira replied, "I am worried about Tefillin."

Mar the son of Ravina made a celebration for the rabbis, and brought a chair made of 400 Zuz worth of Caratha wood and a deer was roasted before them, and they rejoiced. Rav Ashi made a celebration for the rabbis, and brought a chair made of white glass and a deer was roasted before them, and they rejoiced. From this we learn that it is said, "Then our mouth was filled with laughter, and our tongue with singing."

"The Lord has returned our captivity. Rabbi Yitzchak said: The day of rain is as great as the resurrection of the dead, as it is written: "The Lord has returned our captivity as streams in the Negev." And there are no streams except for rain, as it says: "And they saw the streams of the sea." Those who sow in tears will reap with joy.

Rabbi Yehuda said: When a bull walks and cries, on its return it eats from the same mound. Another explanation: Those who sow in tears are referring to Jacob, who sowed blessings with tears. "He will reap with joy" (Genesis 27:28) and God will give you. "He went, he walked, and he cried" (Genesis 29:11) and he raised his voice and wept.

The one who sows will bear the burden of the seed, as the tribes are compared to a burden. He who comes, comes with joy, bearing his sheaves. I implore my worlds and all worlds."

Psalm of Ascents for Solomon: If the Lord does not build the house, its builders labor in vain. Rabbi Judah the Prince sent Rabbi Hiyya, Rabbi Yosei, and Rabbi Ami from the city of Mabûr Qirîthâ d'Ishrâ'el to learn from them and to teach them. They came to a certain place, but found no scribes or teachers. They said to them, "Bring us a scroll of the Torah."

They replied, "There is no scroll here, only the ruins of a destroyed city." They asked them, "Are there no scribes or teachers here?" They replied, "We are the scribes and teachers." This is what is written: "If the Lord does not guard the city, the watchman stays awake in vain" (Psalm 127:1).

These are the wives of the students of the wise. "Behold, children are a heritage of the Lord, the fruit of the womb a reward" (Psalm 127:3). The measure of flesh and blood is to work with the owner of the house, to till the soil with him, to sow with him, to harvest with him, to clear the land with him, to remove stones with him, and to give him one coin and go. But whoever says and it is done, the world is not like him.

Instead, he who desires children, the Lord gives him, as it is written, "Behold, children are a heritage of the Lord." He who desires wisdom, the Lord gives him, as it is written, "For the Lord gives wisdom" (Proverbs 2:6). He who desires wealth, the Lord gives him, as it is written, "And riches and honor come from you" (1 Chronicles 29:12).

The Song of Ascents: "Praiseworthy is the one who fears the Lord." Rabbi Chayya bar Abba said in the name of Ulla: "The one who derives benefit from his labor is greater than the one who fears heaven, as it is written regarding the one who fears the Lord: 'Praiseworthy is the one who fears the Lord.' And regarding the one who derives benefit from his labor, it is written: 'You shall eat the fruit of your labor; praiseworthy and good for you.'

Good for you in this world and good for you in the World to Come. But regarding the one who fears heaven, it is not written: 'good for you.' It is written instead: 'You shall eat the fruit of your labor.' Rav Chisda said: "Who is a wise student that sees a carcass for himself?"

Mar Zutra expounded in the name of Rav Chisda: "Any wise student who studies, teaches, and serves other wise students, and yet sees a carcass for himself, the verse applies to him: 'You shall eat the fruit of your labor; praiseworthy and good for you.'" Rav Zavid said: "He merits and takes two worlds, as it is said: 'Praiseworthy and good for you.' Good for you in this world and good for you in the World to Come."

Rabbi Eliezer said: "When they would send for him from the house of the prince, he would not go. When they would invite him, he would not come. He said, 'I do not want to be among those who are happy, as it is said: "And one who hates gifts will live." (Prov. 15:27) Your wife is like a fruitful vine within your home. When is your wife like a fruitful vine?

When she is modest, your children are like olive shoots around your table.' Similarly, it is said regarding Sarah: 'And he said, "Behold, in the tent."' (Bereshit 18:9-10) And he said, "I will surely return to you." Rabbi Yehoshua ben Levi said: "Your wife is like a fruitful vine within your home; your children are like olive shoots around your table." Just as olive shoots do not have any refuse in them, your children will not have any blemish.

One who sees a vine in a dream will not suffer the loss of children, as it is said: 'Your wife is like a fruitful vine.' (Bereshit 49:11) The one who whistles for the mare will see the Messiah, as it is said: 'Binding his foal to the vine and his donkey's colt to the choice vine.' One who sees grapes in a dream, whether in season or out of season, they are beautiful. If they are black, they are especially beautiful.

If they are out of season, they require mercy. If one eats them, he is assured that he is in a good place." "He was promised that he would be a son of the World to Come. One who sees olives in a dream will have plenty of fruit and Rabbi Assi said, "Plenty of zitah (small olives)."

These are just the fruits, but the trees will have many sons, as it says, "Your children are like saplings of olive trees." Some say that a good name will come out of him, as it says, "A beautiful, fruitful olive tree, a splendid tree, the Lord named you." (Jeremiah 11:16) May the Lord bless you from Zion. All good deeds and comforting consolations come from Zion. And may you see peace upon the children of your children, upon Israel.

Rabbi Yehoshua ben Levi said, "Once there is peace upon the children of your children, there will be no need for redemption and suffering." Rabbi Shmuel bar Nachmani said, "Once there is peace upon the judges of Israel, there will be no need for trials."

A song of ascents: Many times from my youth they have oppressed me, let Israel declare now. Many times from my youth they have oppressed me; yet they have not prevailed against me. Upon my back the plowers plowed, they made their furrows long. The Lord is righteous; he has cut in pieces the cords of the wicked.

This is like a parable of a homeowner who had a heifer that he loaned to another man to plow with. The man had ten sons who all came and plowed with the heifer, causing it to become tired and lie down. All the other heifers returned except for that one. The homeowner did not have time to negotiate with the man and instead immediately broke the yoke and cut the cords.

This is the situation of Israel in this world: the nations come and oppress them, and their response is delayed, as it says "Upon my back the plowers plowed, they made their furrows long." But when the end comes, God will not say to the nations, "You have done thus and so to my children," but will immediately come and break the yoke and cut the cords, as it says "I will break the pride of your power" (Leviticus 26:19), and also "The Lord is righteous; he has cut in pieces the cords of the wicked."

Rabbi Chanina bar Papa and Rabbi Shmuel bar Nachmani passed by a plowed field during the shmita year. Rabbi Shmuel bar Nachmani said to the owner of the field, "May it be straight (i.e. upright) for you." Rabbi Chanina bar Papa disagreed and said, "That's not the way the school of Rabbi taught us, and they did not say to the plowmen, 'May the blessing of the Lord be upon you.'" It is forbidden to say "may it be straight" to the plowmen during the shmita year.

Rabbi Chanina bar Papa told him, "You may read (the Scriptures), but you may not interpret." And they did not say "the plowmen" were the gentiles who pass from the world, nor did they say to Israel, "May the blessing of the Lord be upon you." Instead, Israel says to them, "Bless us in the name of the Lord." And Israel says to them, "It is not enough that you receive all the good things that come upon you because of us, but you also roll upon us fines, taxes, and exactions."

Finally, as much as you punish us, we will turn you into gold, as it says, "Instead of bronze, I will bring gold." (Isaiah 60:17)

"A Song of Ascents. Out of the depths I call to You, O Lord." (Psalm 130:1) Rabbi Yosei bar Chanina said in the name of Rabbi Eliezer ben Yaakov: "A person should never stand in a high place and pray, as it is said, 'Out of the depths I call to You.' (Psalm 130:1) It was also taught similarly: A person should never stand on a bed, on a chair, on a stool, or on a fence, nor in a high place and pray, because there are no elevations before the Omnipresent, as it is said, 'Out of the depths I call to You, O Lord.' For with You is forgiveness." Rabbi Abba said: "Forgiveness is entrusted to you from Rosh Hashanah. Why is this so? In order to inspire fear upon Your creatures on Yom Kippur."

Psalm of Ascents. Remember, O Lord, for David all his afflictions. If your children will keep my covenant. Three things were given on condition: the land of Israel, the Temple, and the kingdom of the House of David.

Except for the book of Torah and the covenant of Aaron, which were not given on condition. How do we know the land of Israel was given on condition? As it is said, "Take heed to yourselves, lest your heart be deceived, and you turn aside and serve other gods and worship them, and the Lord's anger be kindled against you, and He shut up the heaven, etc." How do we know the Temple was given on condition?

As it is said, "This house which you are building, if you will walk in My statutes, and execute My ordinances, and keep all My commandments to walk in them; then will I establish My word with you, which I spoke to David your father, etc." But if not, "This house shall become a heap of ruins, etc." How do we know the kingdom of the House of David was given on condition? As it is said, "If your children will keep My covenant, etc." And it is also said, "Then will I visit their transgression with the rod, etc." How do we know that the book of Torah was not given on condition?

As it is said, "Moses commanded us a law, an inheritance of the congregation of Jacob." How do we know that the covenant of Aaron was not given on condition? As it is said, "It is an everlasting covenant of salt before the Lord, etc." And it is also said, "And it shall be to him and to his seed after him a covenant of an everlasting priesthood, etc." This is my resting place forever and ever. The Rabbis taught (Deuteronomy 12:9), "For you have not yet come to the rest and so on."

This is referring to Shiloh. Why is it called "rest" when they rested from conquering the land? This refers to the inheritance, which is Jerusalem. As it says (Jeremiah 12:8), "My inheritance has become to me like a lion in the forest," and it says (ibid. 12:7), "The bird of prey in the air has declared it against me; therefore I have loved it."

These are the words of Rabbi Yehuda. Rabbi Shimon says that "rest" refers to Jerusalem, as it says (Isaiah 11:10), "And His resting place shall be in Zion." And it says (Psalm 132:14), "This is My resting place forever." Why is it called "rest" in reference to the ark settling?

This refers to Shiloh, as it is written (Joshua 18:1), "And Joshua cast lots for them in Shiloh before the Lord." Rabbi Yishmael says that both Shiloh and Jerusalem are referred to as "rest." Rabbi Shimon ben Yochai says that both Shiloh and Jerusalem are referred to as "rest," but once Jerusalem was chosen, the land of Israel was only fit for altars, as it says (Deuteronomy 12:13), "Take heed to yourself that you do not offer your burnt offerings in every place that you see."

Until the eternal house (i.e. the Temple) was not yet chosen, Jerusalem was fitting for the divine presence. From when it was chosen, Jerusalem emerged, as it is said "For the Lord has chosen Zion" (Psalms 132:13) and "This is My resting place forever; Here I will dwell, for I have desired it" (Psalms 132:14). Until Aaron was not yet chosen, all of Israel was fitting for the priesthood. From when Aaron was chosen, Israel emerged, as it is said "It is an everlasting covenant of salt before the Lord for you and your descendants with you" (Numbers 18:19) and "It shall be for him and his descendants after him a covenant of an everlasting priesthood" (Numbers 25:13).

Until David was not yet chosen, all of Israel was fitting for the monarchy. From when David was chosen, Israel emerged, as it is said "Do you not know that the Lord God of Israel gave the kingship over Israel forever to David and his sons by a covenant of salt?" (2 Chronicles 13:5). Until the Land of Israel was not yet chosen, all lands were fit for divine communication.

A Song of Ascents of David. Behold, how good and how pleasant it is for brothers to dwell together in unity. It is like the precious oil upon the head, coming down upon the beard, even Aaron's beard, coming down upon the edge of his robes. Our sages taught that the drops of the anointing oil were like two pearls hanging from Aaron's beard.

Rav Pappa said, when he would recount the burnt offerings and the chanced-upon contributions of the leaders who sat before him, he was careful about his phrasing. Moses, too, was careful when he said "Lest I be anointed," for he feared the "anointed ones" (i.e. Aaron and his sons). A Heavenly Voice emerged and declared, "Like the dew of Hermon descending upon the mountains of Zion, for there Hashem ordained the blessing of everlasting life."

Even though Aaron was concerned that perhaps Moses did anoint himself instead of Aaron, a Heavenly Voice emerged and declared, "Behold, how good and how pleasant it is for brothers to dwell together in unity, for there is no anointing oil upon the head that is as precious as this oil, nor is there any cloak that is as precious as this cloak." For all good deeds and consolations come from Zion.

The Song of Ascents: Behold, bless the Lord, all servants of the Lord who stand in the house of the Lord at night. What is "at night"? Rabbi Yochanan said, "These are the scholars who study Torah at night; I consider them as if they are engaged in the work [of the Temple]." (Chronicles II 3:3) Forever may this be for Israel. Rav Giddel said in the name of Rav, "This refers to the altar that was built, and Michael, the great prince, stands and offers sacrifices upon it."

Rabbi Yochanan said, "These are the scholars who engage in the study of the laws of the Temple service; I consider them as if the Temple was built in their time." Raise your hands in holiness and bless the Lord. Ten things were said in the cup of blessing, raised up from the ground a handbreadth. Rabbi Chanina bar Papa said, "What is the meaning of 'raise your hands in holiness'?

Rabbi Shimon ben Pazi said, 'Any priest who has not washed his hands is forbidden to lift his palms, as it is said, 'Raise your hands in holiness and bless the Lord.'" "Three knocks they are: Knock once for semicha (laying of hands) and then for shechita (slaughtering) (Leviticus 1:4-5). Knock once for washing hands and recite the blessing, as it is said, 'Lift up your hands to the sanctuary and bless the Lord' (Psalm 134:2).

Knock once for redemption and pray, 'May the words of my mouth and the meditation of my heart be acceptable before You, O Lord, my Rock and my Redeemer' (Psalm 19:15). What is written thereafter? 'The Lord will answer you in the day of trouble' (Psalm 20:2). Rabbi Yosei bar Bon said: Whoever knocks for semicha and shechita, the issue of piggul (invalidated sacrifice due to improper intention) does not apply to that sacrifice.

Whoever knocks for washing hands and recites the blessing, the Satan does not accuse him during that meal. And whoever knocks for redemption and prayer, the Satan does not accuse him on that day."

"Hallelujah, praise the name of the Lord. He raises up princes from the ends of the earth." This is a dispute between Reish Lakish and Rabbi Yochanan. Rabbi Yochanan says that there are no clouds below, as it is stated, "And behold, with the clouds of heaven one like a son of man was coming" (Daniel 7:13).

Reish Lakish says that there are clouds below, as it is stated, "He raises up princes from the ends of the earth." According to Rabbi Yochanan's opinion, he would praise someone who honored his friend by sharing a jug of wine with him and drinking from it together. According to Reish Lakish's opinion, he would praise someone who lent his friend a measure of wheat and said, "Bring me your basket." This is what the Lord said to the earth, "Bring forth your clouds and let it rain."

There are five names for clouds: Ab, Anan, Ad, Nasi, Chaziz. Ab, because it mixes up the face of the earth. Anan, because it breaks down gates. Ad, because it makes creatures humble themselves before each other.

Nasi, because it makes princes humble themselves before each other. Chaziz, because it creates visions in the sky and fills the creatures with the holy spirit. As it is said, "The vision of Isaiah the son of Amoz."

Praise the Lord for He is good, etc. Rabbi Yehoshua ben Levi said: "Give thanks to the One who collects a person's debt with kindness: a rich person with his ox, a poor person with his lamb, an orphan with his egg, or a widow with her hen. And Rabbi Yehoshua ben Levi said, "To what do these twenty-six verses of 'his kindness is forever' correspond? They correspond to the twenty-six generations that the Holy One, blessed is He, created but did not give them the Torah, yet provided for them with His kindness."

Why is this passage called the Great Hallel? Rabbi Yochanan said: "Because the Almighty sits at the height of the universe and apportions sustenance for all creatures." Where does the Great Hallel start? Rabbi Yehuda said: "From 'Give thanks...' (Psalm 136:1) to 'By the rivers of Babylon'" (Psalm 137:1).

Rabbi Yochanan said: "From the 'A Song of Ascents' (Psalm 134:1) to 'By the rivers of Babylon'" (Psalm 137:1). Rav Acha bar Yaakov said: "From 'For Hashem has chosen Yaakov' (Psalm 135:4)" to 'By the rivers of Babylon'" (Psalm 137:1)

To the One who does great wonders alone. And did anyone else do something with Him that He says alone? Rather, He alone knows what wonders He does. How so?

If a person is lying on his bed and a snake is on the ground before him, and when he gets up, he feels the snake in front of him, but he does not know what wonders the Holy One, blessed be He, did with him. And who knows [the wonders of] the Holy One, blessed be He? And thus it says (Psalms 40:6), "Many things You have done, O Lord my God, Your wonders and Your thoughts towards us; there is none to be compared with You.

If I would declare and speak of them, they are too numerous to recount." Rabbi Elazar said, even the one who experienced the miracle does not recognize his miracle, as it says alone. And as Rav Yosef expounded, what is the meaning of what is written (Isaiah 12:1), "I will praise You, O Lord, for though You were angry with me, Your anger has turned away, and You have comforted me." To what is this verse referring?

Two people went on a business venture, and a thorn pricked one of them. He began to revile and insult [God], but for many days he heard that his friend's ship had sunk in the sea, so he began to give thanks and praise. Therefore it is said, "Let Your anger turn away, and comfort me."...

To the one who established the earth over the waters. Our Rabbis taught that three drinks are prohibited because of the exposure to water: wine, milk, and water. Water is prohibited because it says "to the one who established the earth over the waters." Milk is prohibited because it says "and she opened the jar of milk" (Judges 4:19).

Wine is prohibited because it says "every drunkard shall be filled with wine" (Jeremiah 13:13). Rabbi Yosei said, "Woe to the creatures who see but do not know what they see, stand but do not know on what they stand. On what do the pillars of the earth stand? As it says, 'He shakes the earth from its place, and its pillars tremble' (Job 9:6).

And the pillars stand on the water, as it says, 'To the one who established the earth over the waters.' And the water is on the mountains, as it says, 'The waters stand upon the mountains' (Psalms 104:6). And the mountains are on the wind, as it says, 'For behold, I am forming mountains and creating wind' (Amos 4:13). And the wind is in the storm, as it says, 'A stormy wind does His bidding' (Psalms 148:8).

And the storm depends on the arm of the Holy One, blessed be He, as it says, 'And under His everlasting arms' (Deuteronomy 33:27). And the sages say that the world stands on twelve pillars, as it says, 'He established the borders of the nations according to the number of the children of Israel' (Deuteronomy 32:8). And some say that the world stands on seven pillars, as it says, 'Wisdom has built her house, she has hewn out her seven pillars' (Proverbs 9:1).

And Rabbi Elazar ben Shamua said that the world stands on one pillar, and his name is Tzaddik (the righteous one), as it says, 'And the Tzaddik is the foundation of the world' (Proverbs 10:25).

"For the strike against Egypt's firstborns. At the time when God sent the plague of the firstborns, Moses said to Pharaoh that at midnight, every firstborn would die. All the firstborns went to their fathers and said to them: 'All that Moses said has come upon us. If you do not ask that these Hebrews be removed from among us, we will die.'

Their fathers replied: 'Even if all the Egyptians die, they will not leave here.' What did the firstborns do? They went to Pharaoh and cried out to him, saying: 'Please, remove these people, or a calamity will come upon both us and you.' Pharaoh commanded his servants to seize and beat them.

What did the firstborns do? They immediately took up their swords and killed their fathers, as it is written, 'For the strike against Egypt's firstborns.' It does not say here, 'for the strike against the firstborns of Egypt,' but rather, 'for the strike against Egypt's firstborns.' Sixty myriads of firstborns killed their fathers.

Rabbi Avin said in the name of Rabbi Yudah ben Pazi: Pharaoh's daughter was also a firstborn, but she was saved by Moses' prayer, as it is written, 'Its value is greater than pearls; it cannot be compared with gold.' The word 'night' is written here. How do we know that it refers to the night that is sanctified to God?"

"To split the Sea of Reeds into sections. Ten miracles were performed for our ancestors at the sea. It was split and became like a wall, as it is said (Habakkuk 3:14) 'You pierced with his own spears the head of his warriors.' It was divided into two as it is said (Exodus 14:16) 'And you shall stretch out your hand over the sea and divide it.'

It became dry land as it is said (Exodus 15:19) 'And the children of Israel went on dry land.' It became like clay as it is said (Habakkuk 3:15) 'You trampled the sea with your horses, churning the great waters.' It became scattered as it is said (Psalm 74:13) 'You split open the sea by your strength.' It became like rocks as it is said (ibid.) 'You crushed the heads of Leviathan, and gave him as food to the creatures of the desert.'

It became divided into sections as it is said, 'To split the Sea of Reeds into sections.' It became mounded up as it is said (Exodus 15:8) 'And by the blast of your nostrils, the waters were piled up.' It became like a flask as it is said 'They stood up like a flask.' (Exodus 15:8) Sweet water came out for them from salty water as it is said (Psalm 78:16) 'And he brought forth streams from a rock.'

The water froze in two parts and became like glass balls as it is said (Exodus 15:8) 'The depths congealed in the heart of the sea.' To split the Sea of Reeds into sections. And it is written (Psalm 145:15-16) 'The eyes of all look to you, and you give them their food in due season. You open your hand and satisfy the desire of every living thing.'

A mortal king who goes to war cannot feed his soldiers nor supply their needs, but the one who spoke and the world came into being is not so. As it is said (Exodus 15:3) 'The Lord is a warrior; the Lord is his name.' He waged war against Egypt. His name is the One who feeds and sustains all His creatures.

As it is said 'To split the Sea of Reeds into sections.' And it is written (Psalm 145:15-16) 'The eyes of all look to you, and you give them their food in due season. You open your hand and satisfy the desire of every living thing.' Rabbi Samuel bar Nahmani said, 'It is difficult to provide sustenance from redemption, for redemption is by means of an agent, as it is said (Genesis 48:16) 'The angel who redeemed me.'

But sustenance is provided by the Holy One, blessed be He, as it is said (Psalm 23:1) 'The Lord is my shepherd.'" Rabbi Yehoshua of Sikhnin said, "More than the splitting of the Red Sea, it is written (Psalms 136:13) 'who split the Red Sea into parts, for His kindness is eternal,' and it is juxtaposed with (Psalms 145:15) 'The eyes of all look to You with hope, and You give them their food at the proper time.'

The school of Elijah taught that once I was traveling from place to place, and I found a man who had a scripture but not a Mishnah in his possession. Rabbi said to me, 'I have one teaching to tell you, but I am afraid you may hold me accountable for it.' I replied, 'Heaven forbid! If you ask me something about the Torah, I will not hesitate to answer.'

Rabbi asked me, 'Why is it written, 'You give them their food at the proper time,' and it is also written, 'He gives food to every living creature' (Psalms 136:25)? Does a person not prepare his food for himself?' I answered, 'This is a matter of common decency which one does on his own, and the Holy One, blessed be He, blesses the work of his hands, as it is written (Deuteronomy 14:29), 'so that the Lord your God may bless you in all your undertakings.'

Rabbi said to me, 'Could a person sit idle and neglect the study of Torah?' I replied, 'That is the first foolishness that I have heard from you.' Rabbi said to me, 'My son, I will answer you with a parable: go and learn from the fool. When wisdom is taken away from him, he cannot support himself even for an hour.

Similarly, when people are deprived of knowledge, they are like animals and birds, and the Holy One, blessed be He, provides sustenance for all living beings.'"

"To strike great kings. It is written (Amos 2:9): 'Yet it was I who destroyed the Amorite before them, whose height was like the height of cedars and who was as strong as oaks; I destroyed his fruit above and his roots below.' Our sages said that Sihon was as hard as a tower and wall, and harder than any other creature, taller than any tower, and his feet touched the ground and no creature in the world could stand before him.

What did the Holy One, blessed be He, do? He caused one of His ministering angels to strike him, as it is said (Num. 21:35): 'And I destroyed his fruit from above and his roots from below.' And he dislodged him from his place and delivered him to Israel. Our sages said that Sihon and Og were harder than Pharaoh and his soldiers.

Just as they said a song of praise over the defeat of Pharaoh, so were they worthy of saying a song of praise over the defeat of Sihon and Og, but then David came and said a song over them, as it is said (Psalm 136:18-20): 'To strike down great kings, for His mercy endures forever; and Og, king of Bashan, for His mercy endures forever.' Rabbi Shimon ben Lakish said in the name of Bar Kapara: His name was Pelit, as it is said (Gen. 14:13): 'And he who had escaped [Pelit] came and told Abram the Hebrew.'

And why was he called Og? Because he came and found Abraham engaged in making matzah for Passover. When Moses and the Israelites came to the border of Edrei, Moses said to them, "I will camp here tonight, and in the morning we will enter and conquer it." They camped there, but the spring was not visible.

Moses looked up and saw Og sitting on the wall, his feet touching the ground. Moses said, "I don't know what I'm seeing. A different wall has been built here tonight." The Holy One, blessed be He, said to him, "That is Og whom you see."

Rabbi Yochanan said that his legs were 18 cubits long. Og had uprooted a mountain and was throwing it at the Israelites. Moses took a beam, inscribed the explicit Name of God upon it, and threw it at Og. Israel said, "Cursed be the hands that throw." The Amorites said, "Cursed be the hands that support."

On the rivers of Babylon, there we sat and wept, as we remembered Zion. Rav Yehuda said in the name of Rav: This teaches us that the Holy One, blessed be He, showed David the destruction of the First Temple and the destruction of the Second Temple. The First Temple was on the rivers of Babylon, while for the Second Temple, the verse states, "Remember, O Lord, what the Edomites did on the day Jerusalem fell." (Lamentations 4:22) When Jeremiah reached the Euphrates River, Nebuzaradan said to him, "If it is good in your eyes to come with me to Babylon."

Jeremiah thought to himself, "If I go with them to Babylon, there will be no comfort for the remaining exiles." The exiles covered their eyes and saw Jeremiah leaving them. They all cried and said, "Our teacher Jeremiah is leaving us here, as it is stated, 'On the rivers of Babylon, there we sat and wept.'" Jeremiah replied, "I swear by Heaven and Earth, you cried one cry until you reached Zion.

'There we sat and wept' teaches us that they had no place to sit from the time they left Jerusalem until they reached the Euphrates." They said to him, "May the Merciful One have mercy on them." And once they had shown Him their faces, He had mercy on them, lest they repent and all unite and call upon their God and be helped, and we would not have been exalted. Therefore, they were forced and hurried along against their will, as it is stated, "We were pursued on our necks." (Lamentations 5:5) Our pursuers were light, even as they chased us. (Lamentations 4:19) They also oppressed us.

Why did the Israelites cry over the rivers of Babylon? Rabbi Yochanan said that the killing of one Euphrates fish in Israel was more grievous than all the evil that Nebuchadnezzar wrought. When Israelites were in their own land, they drank only from rainwater, natural springs, and well water. But when they were exiled to Babylon, they drank from the waters of the Euphrates and died.

Therefore, they wept over those who were killed by their enemies, those who died on the journey, and those killed by the Euphrates. Furthermore, Nebuchadnezzar and all his nobles and officials were on a ship, along with all kinds of musicians, as it says: "The Chaldeans are coming with their ships, and their men of war come against her" (Isaiah 43:14). All the kings of Judah were thrown into iron chains and made to walk naked on the banks of the river.

Nebuchadnezzar, the wicked one, raised his eyes and saw them, and said to his servants, "Why are these people walking upright without any burden on their shoulders?" At that moment, they brought books and made them into pillows, filled them with sand, and placed them on their shoulders until they bent over. They said to themselves, "We are pursued on our necks," as it says: "We have pursued on our necks" (Lamentations 5:5).

At that time, all Israel wept until their cry reached the heavens. Rabbi Acha bar Abba said that at that moment, God wanted to return the world to chaos and void, but he said: "Everything I have created, I have created for these people," as it says: "I will also beat My fists together, and I will cause My wrath to rest; I the Lord have spoken." (Ezekiel 21:22) The verse (2 Samuel 2:26) says: "Therefore I said, 'Turn away from me; let me weep bitterly.

Do not try to comfort me for the destruction of my people.'" David said to his attendants that their words of comfort are like insults to him, and he would rather be left alone to mourn. But the angels descended and lifted the burden of mourning from him. They did not only include the ministering angels but also God himself, as it says: "For your sake, I sent Babylon to bring you down...".

When the exiles returned to Jerusalem, they were met by the people of Be'eri and other neighboring cities who saw them naked. The sons of Barai stripped their slaves and maidservants and offered them as a gift before Nebuchadnezzar, saying, "Perhaps you are a king who loves the naked." He told them to go and clothe the Israelites. As a reward for their kindness, God bestowed upon the sons of Barai kindness from all the land of Israel, and they became more beautiful.

They said that anyone who enters there does not seek to leave without sinning. They also cried and mourned with them, and God cried with them too. "On its ruins we hung our harps," for there we asked of our captors words of song. Nebuchadnezzar said to them, "Why are you sitting and crying?"

They prepared themselves until we eat and drink. "I ask that you stand and play before me and before this foreign worship with your harps, as you would play before your God." They looked at each other and said, "It is not enough that we destroyed His Temple, but now we are about to play before this idol and this foreign worship." Rabbi Yitzhak Bar Tabla says: "To what is this matter similar?

It is similar to a human king who married a daughter of another king. He said to her, 'Stand before me and let me give you a cup to drink.' She refused to drink the cup, and he became angry with her and banished her from his house. She went and married a leper.

The king said to her, 'Stand before me and let me give you a cup to drink.' She replied, 'I was a princess and married to a king, and when he told me to drink a cup, I refused, and he banished me from his house. If you had given me a cup to drink, I would have added to my honor. Now you tell me to stand before you and drink a cup.'

All the people stood up and took matters into their own hands, grabbing the upper parts of their garments and biting them. They sang for us the Song of Zion. We will not sing, but we will say how we will sing. They pointed their fingers and said, 'We used to clap our hands and cut off our fingers.'

This is what is meant by the verse in Ezra 8:15, 'I assembled them by the river that flows towards Ahava.' I did not find any Levites there. They were there, but they could not play the harps. How did the Levites who were exiled among them return?

As it is stated in Ezra 3:12, 'But many of the priests and Levites and heads of the fathers' houses, old men who had seen the first house, wept with a loud voice when the foundation of this house was laid before their eyes.' When Nebuchadnezzar knew this, he went and hung the corpses of those who had been killed. Nevertheless, they rejoiced that they did not sing before an idol, as it says, 'We hung up our harps.'"

At that hour, God swore to Israel, "You have ruled yourselves and cut off your right fingers. Even I, as it is written in Lamentations 2:3, have turned back my right hand because of the enemy, and I will not return it except to remind you, as it is said, 'If I forget you, Jerusalem, may my right hand forget its skill.' It is taught in the Talmud, Sotah 49b, that a person should forsake everything he has in his house and leave only a small reminder of Jerusalem, and a woman should make jewelry as a reminder of Jerusalem, as it is said, 'If I forget you, Jerusalem, may my right hand forget its skill.'

When the Temple was destroyed, many Pharisees in Israel stopped eating meat and drinking wine. Rabbi Joshua inquired of them, "Why do you not eat meat or drink wine?" They replied, "We used to eat meat every day, as there was always a daily offering on the altar, and we used to drink wine every day, as it was poured on the altar. But now it is abolished."

Rabbi Joshua responded, "Even figs and grapes are not eaten solely for their own sake, but because they bring the first fruits, bread is not eaten solely for its own sake, but because it brings the two loaves on Shavuot and the showbread every Sabbath. Water is not drunk solely for its own sake, but because it is poured out on the holiday. Be silent." He told them not to mourn excessively, for it is impossible to mourn excessively.

Rabbi Joshua said, "A decree is not issued unless the majority of the congregation can uphold it." What is the verse that supports this? Rav Adda bar Ahavah said, "You are arrogant, you have said, 'It is useless to serve God. What have we gained by keeping his requirements and walking mournfully before the Lord Almighty?'" (Malachi 3:14) There is no nation without its share of troubles, but the sages said, "A person should arrange their house with a set budget, and should keep only a small amount of unnecessary items."

This is stated in the Talmud (Bava Batra 65b). With this method, a person can make all the necessary preparations for a meal while keeping only a few unnecessary things. What is the reason for this? Rav Papa said, "It is like the chair of the blacksmith.

Just as a blacksmith creates everything he needs on his chair and keeps only a few things, so should a person arrange their home." Rav Batzada said, "This is similar to the verse 'If I forget you, O Jerusalem, let my right hand forget its skill' (Psalms 137:5). What does this mean? It refers to the ash on the head of the groom.

Rav Papa asked Abaye, "Where should we place it?" Abaye responded, "In the place of tefillin, as it says, 'For Zion's sake I will not keep silent, and for Jerusalem's sake I will not rest, until her righteousness shines like a bright light, and her salvation, like a blazing torch' (Isaiah 62:1)." Rabbi Dosa said, "If I forget you, O Jerusalem, let my right hand forget its skill, so that I cannot perform miracles."

Rabbi Zeira said in the name of Rabbi Shimon ben Lakish, "When the sins of the people caused the nations to enter Jerusalem, they took the mighty men of Israel and forced them to turn their hands behind their backs. God said, 'I am with them in their distress' (Psalms 91:15). The sons of Nathan were in distress, and I see it as if their right hand has been pushed back because of the enemy.' In the end, they were revealed to Daniel (Daniel 12:13), and he said, 'Go your way.'"

He said to him, "There is no judgment and no accounting." He said to him, "Rest." He said to him, "It is forever stagnant." He said to him, "At the end of days or at the end of the right."

He said to him, "At the end of the right, which is subservient." He said to him, "I have given the right to the descendants of Abraham, Isaac, and Jacob. As long as my children are subservient, let the right be subservient with them. I have redeemed my children with the right, my right."

As David said, "That Your beloved ones may be delivered, help with Your right hand, and answer us." The Lord of the universe did this for them on behalf of Your beloved ones, Abraham, Isaac, and Jacob, and as long as they have no merit, He did it for them on behalf of Your right hand and answer us. The Holy One, blessed be He, said, "I will do it," as it says, "Reveal Your arm, the Holy One." And it is written, "Save with Your right hand, and answer me."

"Remember, O Lord, against the children of Edom the day of Jerusalem." Israel said before the Holy One, blessed be He, "Master of the Universe, You tell us to remember, but forgetfulness is present within us. You remember, for there is no forgetfulness before Your throne of glory." Those who said, "Arise, Arise, until the foundation is destroyed in it."

Rabbi Abba bar Kahana said, "They are ruined, they are ruined," as it says, "The wall of Babylon will fall." Rabbi Levi said, "Punishment, punishment," as it says, "And she emptied her vessel into the trough." "Remember, O Lord, against the children of Edom the day of Jerusalem." When its foundations will be uprooted from it, those who said, "Arise, Arise, until the foundation is destroyed in it," will be asked.

They asked Rabbi Eliezer: Are the later generations superior to the earlier ones? He said to them, "You are compared to the chosen house that proves its ancestors. They removed the plaster, as it says, 'And he revealed the covering of Judah.' But we have chipped away at the walls, as it says, 'Those who said, "Arise, Arise, until the foundation is destroyed in it."'

To teach you that any generation that does not build the Temple in its time, it is considered as if they destroyed it. What is the reason? Because they did not repent (`aseh teshuvah)."

"I will thank you, O Lord, with all my heart..." (Psalm 138:1) Isaiah said: "Grass withers and flowers fade, but the word of our God endures forever." (Isaiah 40:8) And what do you have to do on the high mountain? Go up and proclaim the good news to Zion. Israel said: "We are afraid because of our enemies." The Lord said: "Your enemies were but grass.

As long as they existed, you were afraid of them. But now that they are gone, lift up your voice and do not be afraid." Israel said: "When will we be able to avenge ourselves against the wicked?" As it is said: "As you have done, it will be done to you; your deeds will return upon your own head." (Obadiah 1:15) What was the punishment for smashing the children of Israel against the rock?

As it is said: "Happy is the one who seizes your infants and dashes them against the rocks." (Psalm 137:9) At that time, Israel cursed the Lord with all their heart. As it is said: "I will thank you with all my heart." From this we learn that as long as the wicked are in the world and oppress Israel, pushing them around and not allowing them to curse with all their heart, if they are destroyed at that moment, "I will thank you with all my heart."...

Another thing, I will sing against gods. Against the Sanhedrin. As it is said (Exodus 22:27), "You shall not revile God." Against the prophets who were called gods.

As it is said (1 Chronicles 23:14), "And Moses, the man of God." (1 Samuel 2:27) "And there came a man of God to Eli." Even in their deaths they were called gods. For you can find in Samuel (2 Samuel 23:13), "I saw gods ascending out of the earth." Therefore, we say, "I will sing against gods."

Against the troubles that come upon us, we sing to You. I will prostrate myself toward Your holy temple and give thanks to Your name. And it also says (Zephaniah 3:16) "In that day, it shall be said to Jerusalem, Fear not." Thus, when the wicked are destroyed from the world, Israel will praise the Lord, saying, "When the temple is rebuilt and Your sanctuary restored, at that time I will prostrate myself toward Your holy temple."

Why? Because You have magnified Your word above all Your name. Israel said to the Lord, "You have magnified everything that You have spoken to us through the prophets." And what have I said? (Joel 3:1) "And it shall come to pass afterward, that I will pour out my spirit." (Joel 4:18) "And it shall come to pass in that day that the mountains shall drop down new wine."

And it also says (Isaiah 51:6) "Fear not the reproach of men." Why? Because the Lord has magnified to do. And it is written (Psalm 126:2), "Then was our mouth filled with laughter."

"To the chief Musician, a Psalm of David. O LORD, thou hast searched me, and known me. Zophar the Naamathite said (Job 11:7), 'Canst thou by searching find out God?' (Job 11:8) It is as high as heaven; what canst thou do? (Job 11:9) The measure thereof is longer than the earth, and broader than the sea. (Job 11:7) No man can find it out. (Job 23:8) And who can know it? For it is said (Job 23:10), 'God knoweth the way thereof, and he knoweth the place thereof.' (Job 28:24) For he looketh to the ends of the earth, and seeth under the whole heaven.

No man can comprehend the works of the Lord. As David said, 'Who can utter the mighty acts of the LORD?' (Psalm 106:2) No man can reach the greatness of God's power. Even Moses, who ascended to the highest heavens and received the Torah directly from God, did not comprehend this. But God is eternal and He searches all things.

Therefore, David gives Him the eternal praise and sings, 'O LORD, thou hast searched me, and known me.' This can be compared to a king who was eating with his wife, and while he was eating with her, he wrote her a bill of divorce and gave it to her. The woman began to say, 'See how wise my lord the king is. He knew that I had set my eyes on another man, and he gave me the bill of divorce.'

Similarly, David said, 'Search me, O God, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting.' (Psalm 139:23-24) For I have heard the reproach of the enemy, and the blasphemy of the wicked: for they bring upon me iniquity, and in wrath they hate me. Therefore, it is said, 'O LORD, thou hast searched me, and known me.'"

"You knew Shabti and Kumi, etc. You knew that when I was in trouble, I did not forget you. And so it says (2 Samuel 7:1) "And it came to pass, when the king sat in his house, and the LORD had given him rest round about." Perhaps I did not tell you to build the Temple. You knew Shabti and Kumi.

And when I fled after Absalom, I did not call after you in protest. Rather (Psalm 3:1) "A Psalm of David when he fled from Absalom his son." Rabbi Judah says that this Psalm was said by Adam the first man. As it says, "O LORD, thou hast searched me, and known me."

And you know that I could not have existed without a woman. Therefore it is said (Genesis 2:18) "It is not good that the man should be alone." Just as it says, "O LORD, thou hast searched me, and known me." You knew Shabti and Kumi.

Shabti in the Garden of Eden and Tirofi from within it. My paths and my quarters you have scattered. What are my paths and my quarters? (Numbers 23:10) "Who can count the dust of Jacob?" You have scattered.

Just as a person winnows in the threshing floor and takes the grain and throws away the chaff, so you have scattered the fourth part and have taken what you knew and made me from it."

"For there is no word on my tongue, etc." So said David before the Almighty, "You know when I sit and when I rise; You discern my thoughts from afar. Even before I speak, You know all about it. You have hemmed me in from behind and in front; You have laid Your hand upon me" (Psalms 139:4-5). Similarly, it says in the book of Job (14:16), "For now You count my steps; You keep watch over my feet without even scrutinizing my behavior."

And not only from now, but from before I was born (Job 31:18), "Or like a newborn infant who has not seen the light: before I go where I will not return." And so it says to Jeremiah (Jeremiah 1:5), "Before I formed you in the belly, I knew you; and before you came forth from the womb, I sanctified you." And similarly, the scripture says to Hezekiah (2 Kings 19:28), "Because you have raged against Me and your arrogance has reached My ears, I will put My hook in your nose and My bit in your mouth, and I will turn you back on the way you came."

He replied to God, "O foolish one, what do you think? Don't you know everything unless you hear it?" (Isaiah 37:28). "And your sitting down and your going out and your coming in I know, and your rage against Me." Therefore it is said that there is no word on my tongue.

There is no psalm, there is no eternal melody, there is no song that I will say that is not already revealed before You. Therefore it is said that there is no word on my tongue.