Midrash Tehillim Reader

Another thing, a meditation for David. King Solomon said (Proverbs 21:23), "He who guards his mouth and his tongue guards his soul from troubles." Similarly, it says (Ecclesiastes 5:4), "Do not be hasty with your mouth." The prophets said to the Holy One, Blessed be He, "Why do You do good to the heathen nations in this world?"

He said to them, "Because I wrote (Deuteronomy 7:10), 'And repays those who hate Him.'" Similarly, it says (Isaiah 45:9), "Woe to him who argues with his Maker, as a potsherd among the potsherds of the earth!" Habakkuk came and did the same thing, making a figurine of bread in the land, and said, "I will stand at my watch and station myself on the ramparts" (Habakkuk 2:1). What is the "rampart" that he fashioned?

"And I will look out," (Habakkuk 2:1) said the Holy One, Blessed be He. "I am looking for all who break their pledge to come to Me." He began to cry out (Psalms 13:2), "How long, O Lord, will You forget me forever?" The Holy One, Blessed be He, answered him, "You are a son of Torah and not a son of the earth.

It is written for you in one tablet, Aleph Bet, and then you shall say, 'Inform me of the end.' " And similarly, it says (Habakkuk 2:2), "And the Lord answered me, 'Write the vision down, inscribe it clearly on the tablets." The Holy One, Blessed be He, said to him, "When I told you in the first exile that Babylon would be filled for seventy years, what is written (Chronicles II 36:22-23)? 'Cyrus, King of Persia, etc.' Even now, when the end comes, I will redeem you."

Similarly, it says (Isaiah 34:8), "For it is a day of vengeance for the Lord and a year of recompense for the vindication of Zion." When Habakkuk heard this, he fell on his face and pleaded before the Holy One, Blessed be He, saying, "Master of the Universe, do not judge me willfully but rather ignorantly," as it says (Habakkuk 3:1), "A prayer of Habakkuk the prophet upon his shigionoth." Similarly, David said, "Meditation for David.

When he was being pursued by Saul" (Psalms 57:1). Similarly, it says (Samuel I 26:2), "And Saul arose and went down to the Wilderness of Ziph. When he came to kill him, Abishai said to David, 'I will go and strike him down,' for it says (Samuel II 16:9), 'Thus says Abishai the son of Zeruiah, 'Let me go and strike him down.'" And the people said to him, "You shall not go out, for if you go out, it will be a snare for you" (Samuel II 18:3).

Regarding the words of Cush. But was he really a Cushite? Isn't it written (2 Samuel 10:9) that he had a son named Shaul, a young and handsome man? Rather, he was unique in his beauty like this Cushite who was unique in his skin color.

Similarly, you say (Numbers 12:1) concerning the Cushite woman. Was she really a Cushite? Rather, she was called a Cushite because of her actions, just as a woman can be righteous but not beautiful, or beautiful but not righteous. However, Tzipporah was both beautiful and righteous.

Some women may be beautiful to others but not to their husband, or beautiful to their husband but not to others, but Tzipporah was beautiful to her husband and to everyone. Similarly, it says (Amos 9:7) "Are you not like the children of Cush to Me?" And it is written (Song of Solomon 6:4) "You are beautiful, my love, as Tirzah." Was Shaul really a Cushite when he was told (1 Samuel 10:8) "Then go down ahead of me to Gilgal; I will surely come down to you to sacrifice burnt offerings"?

And he did as he was told. Rather, (1 Samuel 10:9) "God gave him another heart." Saul was a righteous person, but he was killed for his sins. He killed the city of Nob's priests, he had mercy on Agag, and on the best of the sheep.

Whoever has mercy on the cruel will ultimately be cruel to the merciful. And because he did not listen to Samuel, as it says (1 Samuel 13:11) "And Samuel said, 'What have you done?'" And he also said to him (1 Samuel 15:3) "Now go, attack the Amalekites and destroy all that belongs to them. Do not spare them; put to death men and women, children and infants, cattle and sheep, camels and donkeys."

But he did not do so, rather (1 Samuel 15:9) "Saul and the army spared Agag and the best of the sheep." Therefore, it is said (Psalm 7:1) "A shiggaion of David, which he sang to the Lord concerning Cush, a Benjamite." Saul was weighed against all his enemies, as it says (Psalm 18:36) "You gave me your shield of victory, and your right hand sustained me; you stooped down to make me great." This means that Saul was weighed against all his enemies.

"The Lord is my rock, my fortress, and my savior; my God is my rock, in whom I find protection. He is my shield, the strength of my salvation, and my stronghold." This is the matter. Rather, David said, "Save me from falling into his hands, and rescue me from his power." And if you do so (Psalm 35:10) "All my bones will say, 'Lord, who is like you?'"

To the conductor over the Gittith. This refers to what is said in the scripture (Joel 4:13) "Send forth the sickle, for the harvest is ripe." Rabbi Pinchas said in the name of Rabbi Chelkia, "To whom was it said, 'Send forth the sickle?' The angels said to God, and Rabbi said to Israel.

We do not sing about the harvest or the vintage, but about the Gittith (as it is written) [Psalms 8:1], 'For the Gittith.' The harvest refers to Babylon (Jeremiah 51:33) 'The daughter of Babylon is like a threshing floor at the time when it is trodden.' The vintage refers to Media, as it is said (Zechariah 9:13) 'For I have bent Judah as my bow, I have filled the bow with Ephraim.' Redemption was found in the four languages during the harvest, in the vintage, and in childbirth.

If a person passes over them at the wrong time, he loses them, and even their owners do not benefit from them at all. This is what is written (Joel 4:13) "Send forth the sickle, for the harvest is ripe." In the harvest (Jeremiah 49:9) "If grape-gatherers came to you." In childbirth (Micah 5:2) "Therefore will he give them up, until the time that she who travaileth hath brought forth."

In the balsam (Song of Solomon 8:14) "On the mountains of spices." Similarly, it is said (Joel 4:13) "Come down; for the press is full, the fats overflow." Everyone sees the Gittith. Joel speaks about it as it is said (Joel 4:13) "Send forth the sickle."

Isaiah speaks about it as it is said (Isaiah 27:2) "And it shall come to pass in that day, that a vineyard of wine, red and good, shall be planted." Asaph speaks about it as it is said (Psalms 81:1) "For the Gittith." David speaks about it as it is said, "To the conductor over the Gittith."

"You have established strength from the mouths of babes and sucklings, etc." This is what the scripture says (Proverbs 6:1), "My son, if you have become surety for your neighbor, if you have struck your hand for a stranger." Regarding scholars of the wise, the scripture speaks of the moment when an elder is appointed, and the Lord says to him, "Before you were appointed, you were not a guarantor for the community, but now that you have been appointed, you are a guarantor," as it is said, "If you have become surety for your neighbor."

This is the Lord, as it is said (Song of Songs 3:3), "This is my beloved and this is my friend," and it is said (Proverbs 27:10), "Do not forsake your friend or your father's friend." It is also said (Psalm 122:8), "For the sake of my brothers and my friends." What should you do so that you will not say that the impure is pure, and the pure is impure, that the forbidden is permitted, and the permitted is forbidden, and you will be obligated to the words of your mouth?

You should be occupied with the Torah, as it is said (Proverbs 6:3), "Do this now, my son, and deliver yourself, etc." This is only referring to the Torah, as it is said (Numbers 19:14), "This is the Torah: a man who dies." (Proverbs 6:3) "Go humble yourself, and importune your neighbor." Make for yourself a teacher and acquire for yourself a friend, and let his honor be as dear to you as your own, as it is said, "Importune your neighbor."

This is only referring to royalty, as it is said (Psalm 87:4), "I will make mention of Rahab and Babylon." If you do this, you will be delivered like a gazelle from the hunter's hand. Another interpretation of "My son, if you have become surety for your neighbor" is regarding the time when the Torah was given to Israel, and they became guarantors for one another. When the Lord sought to give the Torah to Israel, He said to them, "Give me guarantors who will uphold the Torah."

They said to Him, "Our fathers were guarantors for us." He said to them, "They are already obligated to me, but I wish for them to stand on their own." This can be compared to a person who goes to borrow money and says, "Bring me a guarantor." He went and brought someone who was already indebted to him.

He said to him, "I wish that he could stand on his own and bring me someone who is not indebted to me." Thus spoke the Lord to Israel: "You brought me Arabs and how many obligations do I have over them? Give me Arabs who are not obligated to me at all." And so it is said (Deuteronomy 5:3), "Not with our ancestors did the Lord make this covenant."

They asked him who are those who are not obligated to you? He said to them, "The infants." Immediately the infants were brought to him, measuring their cubits and the circumferences of their heads, and they stood like a brick of an artisan, like the appearance of glass, and they saw the Lord from within the brick and spoke with him, as it is said (Psalms 8:3), "From the mouths of babes and sucklings hast Thou founded strength."

And it is written (Job 3:16), "As infants who never saw light." The Lord said to them, "You are responsible for your ancestors, for if they do not uphold the Torah, you are held accountable for their actions." They said to him, "Yes." He said to them (Exodus 20:2), "I am the Lord your God."

They said to him, "Yes." He said to them (Exodus 20:3), "You shall have no other gods before me." They said to him, "Yes." And on every word and commandment they responded to him with "yes" and "yes indeed."

He said to them, "From your mouths I give the Torah to them," as it is said (Psalms 8:3), "From the mouths of babes and sucklings hast Thou founded strength." "And there is no strength except in Torah, as it is said (Psalms 29:11) 'The Lord gives strength to His people.' Therefore, when Israel neglects the Torah, they are held accountable, as it is said (Hosea 4:6) 'My people are destroyed for lack of knowledge,' and it is also said (Deuteronomy 32:20) 'And I will hide My face from them, and see what their end shall be, for they are a very perverse generation, children in whom is no faithfulness.'

What does it mean by 'children in whom is no faithfulness'? I am sorry for them, for they deprive themselves and do not uphold the Torah. Another interpretation of 'children in whom is no faithfulness' is that even I forget that infants bless me, as it is said 'also I.' Who are the 'infants'? Rabbi Yitzhak said, 'They are the ones outside,' as it is said (Lamentations 4:4) 'The tongue of the suckling cleaves to its palate for thirst; young children ask for bread, but no one breaks it for them.'

'The sucklings' are those in the womb, and 'young children' are those outside. Rabbi Yitzhak said that the 'young children' are those inside, as it is said (Job 3:16) 'Or as an untimely birth, I had not been, as infants that never saw light.' 'The sucklings' are those in the womb, and 'young children' are those outside. Rav and Levi differ on the interpretation of this verse.

Rav said that the children became like the beams of a palace, shining like the brightness of the firmament. Immediately, the infants left their swaddling cloths, and the young children left their graves. Levi said that the last miracle was greater than the first, as the beams of their palaces returned to their original length, and the infants returned to their swaddling cloths, and the young children returned to their graves.

Both groups opened their mouths and sang a song, as it is written (Psalms 8:3) 'From the mouths of babes and sucklings You have founded strength, because of Your enemies, to make the enemy and the avenger cease.' Behold, there are four kingdoms. Another interpretation is for your enemies, so that they will give you the Torah."

"For I will behold Your heavens, the work of Your fingers." Rabbi Ibbo said there are three opinions: One says, "If He had created me only to contemplate the heavens and the earth and the constellations, it would have been sufficient for me," as it is said, "For I will behold Your heavens." The second says, "Whatever I have to give for the future, let me give it now." And the third, of lazy workers, says, "Give us what our fathers had." This is the meaning of "the work of Your fingers."

What is man, that You should remember him? Rabbi Berechiah said, when God created the world, He wished to show the angels the praise of the righteous. They said to Him, "What is man?" Rabbi Joshua ben Levi said, because God says to them, "Do I not fill heaven and earth?" The upper and lower beings have nothing but the use of their fingers. "What is man?" This is Abraham, as it says, "And God remembered Abraham." And "son of man" is Isaac, as it says, "And the Lord remembered Sarah." And "little less than the angels" is Jacob, as it says, "And the flocks were heated with Jacob." This teaches that he was only lacking in giving his soul for them. And it says, "And he wrestled with an angel and prevailed; he wept and besought him." This is Moses, as it says, "And Moses knew not that the skin of his face shone." "Thou shalt rule over the work of Thy hands." This is Joshua, who said, "Sun, stand thou still upon Gibeon." "All that tread upon him shall be put to death." This is David, as all his enemies fell before him, as it says, "And I have smitten them as small as the dust of the earth." "And he spoke of trees." This is Solomon. And "with the jawbone of an ass, heaps upon heaps." This is Samson. Rabbi Huna bar Pappa said he showed them that Samson, when he caught three hundred foxes. Rabbi Simon said: Show them Daniel, who descended into the lions' den and sat on their necks without being harmed. The birds of the air refer to Elijah, who travels around the world like a bird, as it is said, "And the ravens brought him bread and meat" (1 Kings 17:6). The fish of the sea refers to Jonah, as it is said, "And Jonah was in the belly of the fish" (Jonah 2:1). The "crossing of the sea" refers to the Israelites, as it is said, "The children of Israel went on dry land in the midst of the sea" (Exodus 14:29). The angels said, "O Lord our God, how majestic is Your name in all the earth! Your glory is above the heavens!" (Psalms 8:1)

Another interpretation regarding the Gittite. Isaiah said (Isaiah 5:16) "And the LORD of hosts shall be exalted in justice". When will the Lord be exalted? When he executes judgment on the nations of the world.

What is written above this (Isaiah 5:15)? "And the mean man shall be brought down, and the mighty man shall be humbled". At that time, the Lord of hosts shall be exalted in judgment. Similarly, it is said (Ezekiel 38:18), "And it shall come to pass at the same time when Gog shall come against the land of Israel..." and Joel says (Joel 4:9-11) "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. Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O LORD." (Joel 4:2) "And I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land."

What is the valley called Jehoshaphat? It is the valley in which the Lord will judge the nations. Similarly, it is said (Joel 3:14), "Multitudes, multitudes in the valley of decision: for the day of the LORD is near in the valley of decision." The multitudes refer to (Jeremiah 25:33) "And the slain of the LORD shall be at that day from one end of the earth even unto the other end of the earth".

And then (Joel 4:17), "So shall ye know that I am the LORD your God dwelling in Zion, my holy mountain." When will the Lord be seen upon Gath? Similarly, it is said (Micah 1:10), "Declare ye it not at Gath, weep ye not at all: in the house of Aphrah roll thyself in the dust." At that time, victory will be given to Him.

"To the chief Musician upon Gittith" - there are four Gittiths: for the sons of Korah (Psalm 8), "For the Chief Musician upon Gittith", "Come down", and "For the Chief Musician, set to the Gittith" (Psalm 81) "Sing aloud unto God our strength, make a joyful noise unto the God of Jacob." This one is "upon Gittith."

To conquer over the death of a loved one. This is what is said in Ecclesiastes 3:11, "He has made everything beautiful in its time." Rabbi Berechiah in the name of Rabbi Jonathan says, "Do not read (the word) 'shem' (name), but rather 'olam' (world). For God has placed the world in their hearts, and He has also placed the love of children in the hearts of their parents."

It is like a king who had two sons, one older and one younger. The older was respected, while the younger was troublesome. Nevertheless, the king loved the younger more than the older. Another explanation Rabbi Jonathan gives is that God placed the fear of the angel of death in their hearts.

Rav Berya in the name of Rabbi Samuel says, "And God saw all that He had made, and behold, it was very good" (Genesis 1:31). This refers to the evil inclination. For if it weren't for the evil inclination, a man would not marry a woman, nor would he bear children, and the world would not exist nor would homes be built. Another explanation is that God concealed from humans the day of death and the day of judgment. David said, "Because You have hidden them from me, I sing about You." About the death of a loved one.

Another thing to be emphasized about the death of Ben. The verse in Ecclesiastes 12:10 says that Kohelet sought to find pleasing words. Solomon wanted to address the matter of the Red Heifer, as Rabbi Yitzhak said, "Whoever engages with the Red Heifer becomes impure, while it purifies the impure." The verse responded, "The words of truth are straightforward."

I already wrote in the Book of Yashar, as it says in Joshua 10:13, "Is it not written in the Book of Yashar?" Do it with honesty, do it with integrity, make decrees and ordinances, and no one will think otherwise, as it is written in Numbers 19:2, "This is the statute of the law." Another thing Solomon sought was to understand the reward of Torah study, as it says in Proverbs 3:15, "She is more precious than rubies."

The Holy One, blessed be He, responded, "And the words of truth are written." I already wrote to you in the Book of Yashar, as it says in Isaiah 64:3, "No eye has seen, O God, besides You, what You have prepared for those who wait for You." Another thing he sought was to understand the reward of the righteous, as it says in Malachi 3:12, "For you will be a desirable land." And how great is your goodness!

Another thing he sought was to understand the reward of fulfilling commandmens, as it says in Hosea 6:6, "For I desire kindness." And how great is your goodness! The Holy One, blessed be He, responded, "And the words of truth are written." I already wrote to you in the Book of Yashar, as it says in Isaiah 64:3, "No eye has seen, O God, besides You, what You have prepared for those who wait for You."

Another thing he sought was to understand the end, as it says in Song of Songs 3:5, "I adjure you, O daughters of Jerusalem, by the gazelles or by the hinds of the field, that you will not arouse or awaken love until it desires." (Isaiah 63:4) "For the day of vengeance is in my heart, and the year of my redemption has come." Rabbi Shaul taught in the name of Rabbi Yehuda, "If someone asks you, 'When will the end of the redemption come?' do not believe him, as it is said, 'For the day of vengeance is in my heart.'

What is in my heart, I have not revealed to anyone." Rabbi Barchia and Rabbi Simon taught in the name of Rabbi Yehoshua ben Levi, "I have given you three signs for the grave of Moses: a sign within a sign, as it is said, 'And He buried him in the valley' (Deuteronomy 34:6), and finally, 'No man knows his burial place' (Deuteronomy 34:6). Regarding something that I have given you as a sign, no creature can stand in its way."

The end of days, as it says in Daniel (Daniel 12:9), "The words are sealed and closed until the time of the end." Rabbi Chayya taught (Proverbs 5:6), "The path of life - lest you wander." One should not consider the commandments of the Torah lightly, thinking, "Which commandment will give me greater reward if I do it?" (Proverbs 5:21) "For the ways of man are before the eyes of the Lord, and He watches all his paths."

"Shaky paths are the paths of the Torah. Rabbi Chiya offered a parable: What is this matter like? It is like a king who had a garden and he employed laborers to work in it, but did not reveal to them the reward for their work or for planting. If he had revealed it to them, they would have seen which beautiful planting was rewarded abundantly and would have planted it, and the work of the garden would have partly ceased and partly continued.

Therefore, the Holy One, blessed be He, did not reveal to Israel the reward for the commandments of the Torah, so that they would not see which commandment had a greater reward and would fulfill it, and the Torah would be partly fulfilled and partly ceased. Therefore, the Sages changed the language of the Mishnah to say, "Be as careful with a light commandment as with a severe one." "Turn away from a doubtful matter."

Rabbi Acha said in the name of Rabbi, "God wavers the reward for the commandments in this world, so that Israel may perform them, and when God comes to give their reward, He will give the reward for belief and the reward for action." Therefore, David said, "For the conductor, concerning the death of a son," because the reward for the commandments was hidden so that the Torah would be fulfilled entirely."...

Another explanation about "death of the son" - that you decree upon your son and purify us from his sins. This refers to the Israelites, who are called children of God. Another explanation about "death of the son" is about the sins that the son commits and the Day of Atonement comes and atones for him and forgives him. Another explanation about "death of the son" - the rabbis said that as long as that son was alive, his heart was like the heart of the Almighty upon him. But once he dies, it is known that his heart is not upon him anymore.

I will praise the Lord with all my heart. I speak about the inclination to do good and the inclination to do evil, so that a wickedness will not nest in my heart. This is what the scripture says (Ecclesiastes 4:13) "Better a poor but wise youth than an old and foolish king who no longer knows how to heed a warning". And why is he called a youth?

Because it refers to creating goodness. And why is he called poor? Because no nation listens to him. And why is he called wise?

Because he is united with the Holy One, blessed be He, for thirteen years prior. (ibid) "An old king who no longer knows how to heed a warning" - this is the evil inclination. And why is he called a king? Because all limbs listen to him. And why is he called old?

Because he is connected to a man from his youth to his old age. This is what is written (Genesis 8:21) "For the inclination of man's heart is evil from his youth". From his youth, from his mother's womb. And why is he called a fool?

Because he intends to create wickedness in his heart. (Ecclesiastes 4:13) "For he came out of prison to be king, even though he was born poor in his kingdom" - in his kingdom, this refers to the inclination to do evil. In his kingdom, the inclination to do good is born. I will recount all Your wonders, they are amazing - some belong to the past, some to this world, and some to the world to come.

I would be happy and rejoice in you. In you, in your Torah, and in your salvation. I will sing your name, the highest and most excellent name. My enemies will retreat.

Rabbi Yehudah said they returned to their shame, as they were before. Rabbi Pinchas said they returned to their backs, as it is said (1 Samuel 23:27), "And an angel came to Saul, a heavenly angel." As David said (Psalms 57:4), "He sends from heaven and saves me." Another explanation is that my enemies will retreat to their shame, and Rabbi Huna said that they will return to the garments that are prepared for them in the future.

This is as Samuel said that in the future when the nations come and plead before their God, they will have no strength to help themselves, as it is said (Isaiah 45:20), "They shall be saved, and there shall be no savior for them." Then they will turn to the Holy One, blessed be He, as it is said (Jeremiah 2:27), "They will call upon the Lord, but he will not answer them."

"They will stumble and perish before you. The people of Israel said before the Lord of the Universe, 'Even if they have nothing in their hands but that sin which they have committed in your house, and they have defied you to your face, they will stumble and perish (before you).'"

"For you have executed my judgments and my statutes." This is one of the five paired expressions in the scripture: judgments and statutes, witnesses and testimonies, wild ox and unicorn, body and soul, elder and hoary head. Rabbi Joshua said in the name of Rabbi Idi, the Assembly of Israel said before the Holy One, blessed be He, "Lord of the Universe, we are indebted to you for the good deeds that we have done, and the nations of the world oppress us."

"You rebuked nations. This refers to Amalek, as it is said (Numbers 24:20), 'Amalek was the first of the nations.' You destroyed the wicked. This refers to Esau, the wicked one, as it is said (Malachi 1:4), 'They will call them the border of wickedness.'

He committed five sins in one day: he had relations with a betrothed woman, committed murder, denied the resurrection of the dead, denied God's sovereignty, and showed contempt for the birthright. Their name shall be blotted out, as it is said (Exodus 17:14), 'I will utterly blot out the remembrance of Amalek.' Rabbi Levi said: It is written (Genesis 25:23), 'Two nations are in your womb.' What did [God] say to her [Rebecca]?

'Two governments are in your womb.' I reveal to you what is hidden: 'The first of the nations shall emerge from you,' as it is said (Jeremiah 2:3), 'Israel is the holy first fruits of his harvest.' Rabbi Elazar said in the name of Rabbi Yehoshua: God never needed to rely on an intimate relationship with a woman, except for that righteous woman [Rebecca], and even she was only through the medium of an angel.

Rabbi said in the name of Rabbi Yose: It was through the name of Noah's son that [Rebecca] was blessed. 'Two nations are in your womb' - I [God] made seventy nations from [Noah's three sons], as it is said (Genesis 10:19), 'These are the three sons of Noah, and from these the whole earth was populated.' How? Japheth had fourteen descendants, Gog and Magog had thirty, and Ham had thirty.

That makes seventy. (Genesis 10:5) 'From these the isles of the nations were separated.' 'And two nations are in your womb' - I will make from one [nation], seventy souls, and they will be fruitful and multiply. Another interpretation of 'two nations' is that one is proud of his wealth, and the other is proud of his royalty: Edom among the nations and Solomon among Israel." Another matter, two nations whose hatred is embedded in your womb, all hate Esau and all hate Jacob.

Another matter, two nations that hate each other. They will separate from your womb. From this, we learn that Jacob was born circumcised and uncircumcised. He is one of the thirteen who were born circumcised.

Adam, the first man, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah, Shem, Terah, Jacob, Joseph, Moses, Samuel, David, Isaiah, Jeremiah were all born circumcised. Adam was at the beginning of the creation of the Holy One, blessed be He, as it is stated, "And he begot in his likeness, after his image" (Genesis 5:3). Enoch, as it is stated, "And Enoch walked with God" (Genesis 5:24).

And it is stated, "Noah walked with God" (Genesis 6:9). Noah, as it is stated, "Noah was a righteous man" (Genesis 6:9). Shem, as it is stated, "These are the generations of Shem" (Genesis 11:10). Whoever had his name repeated was born circumcised, such as Shem, Shem, Noah, Noah, Terah, Terah.

Jacob, as it is stated, "And Jacob was a straightforward man" (Genesis 25:27). And it states, "Jacob, Jacob" (Genesis 46:2). Joseph, as it is stated, "These are the generations of Jacob, Joseph" (Genesis 37:2). This teaches us that he was born circumcised like him [Jacob].

Moses, as it is stated, "Moses, Moses" (Exodus 3:4). And it is stated, "And she saw that he was good" (Exodus 2:2). He was born circumcised. (Samuel I 3:10) (meaning Samuel IV, as it is written) Samuel, Samuel. Isaiah, as it is stated, "The Lord called me from the womb" (Isaiah 49:1).

Jeremiah, as it is stated, "Before I formed you in the belly I knew you" (Jeremiah 1:5). David, as it is stated, "A golden Psalm of David" (Psalms 16:1). And much will the young servant serve. Rav Huna said, "If he merited, he will serve, and if not, he will not serve."

And when David saw how Esau made Israel slaves, he said before the Holy One, blessed be He, "Rebuke the nations who seek to destroy me" (Psalms 44:6).

The enemy's swords have ceased forever. The enemies have ceased, but their swords remain forever, like Constantine who built Constantinople, Philip who built Philia, Antiochus who built Antioch, Alexander who built Alexandria, and Siculus who built Sicily. They have ceased, but their swords remain. And you, you have uprooted cities. (See Isaiah 54:9) Zion and Jerusalem, your holy cities, have become a desert.

They are forgotten, but God will always remain. Another interpretation is that the enemy's swords have ceased, like Caesar and Rome, and cities have been uprooted (Malachi 1:4) "Because you will say Edom is destroyed". Philip asked Rabbi Eliezer, "But doesn't the prophet say, 'Because you will say Edom is destroyed, they will rebuild and I will destroy?'" But all the buildings they built remain.

The Rabbi replied, "The scripture is not speaking about the buildings, but about the counsel. Whatever you sit and plan in your hearts to do to us, it is what destroys your own counsel." He replied, "Your words are true, for every year we sit and plan to destroy you, but one sage comes and nullifies our plan."

Another matter, the enemy's swords have been destroyed. Teach in the name of Rabbi Elazar, the Holy One, blessed be He, swore an oath on His throne of glory not to leave a memory of Amalek under the heavens. (Job 18:19) "He has no offspring or descendant among his people." So that it may not be said that this tree belonged to Amalek, as it is said, "Their memory has perished." Rabbi Levi said in the name of Rabbi Ḥama: As long as the seed of Amalek exists, the Name is not whole and the throne is not whole, as it is stated: "Because there is a hand on the throne of the Lord." (Exodus 17:16) It should have said, "on the throne of God."

And when the memory of Amalek is obliterated from the world, the Name will be whole and the throne will be whole. As it is written, "The enemy's swords have been destroyed forever." (Psalms 9:7) What is written afterwards? "And the Lord shall endure forever; He has established His throne for judgment." (Psalms 9:8)

And He will judge the world with righteousness. Rabbi Levi said: When the Holy One judges the nations, He judges them at night, at the time when they are asleep and free from sin. But when He judges Israel, He judges them at the time when they are engaged in Torah study. Rabbi Alexandri said: Ruth did not arise from the Moabites nor did Obed and his descendants, since they were considered from the side of Judah.

Rabbi Yehoshua ben Levi said: One verse says "and his name was Yeter the Yisraelite" (2 Samuel 17:25), while another verse says "the Yishmaelite" (1 Chronicles 1:31). Rabbi Shmuel bar Nachmani said: His name was Yishmaelite, but he was called Yisraelite because once he entered the study hall and heard the voice of Jesse reciting the verse "Turn to Me and be saved, all the ends of the earth" (Isaiah 45:22).

Immediately he converted and Jesse gave him his daughter in marriage. The sages, however, say that he was called Yisraelite because he sharpened his sword like Yishmael and entered the study hall and said, "Either I will kill or I will be killed, but I will fulfill the words of my teachers." Ammonite but not Ammonitess, Moabite but not Moabitess.

"And the Lord will be a refuge for the oppressed, a refuge in times of distress." Rabbi Yochanan said, wherever it is written "oppressed" or "poor" in reference to Israel, the verse speaks of a situation where poverty will not cease from them until the destruction of the Temple.

"And those who know your name put their trust in you, for you, O Lord, have not forsaken those who seek you. Sing praises to the Lord, who dwells in Zion." Rabbi Yochanan said: From what happened in Zion we learn that God will not withhold retribution from those who destroy it. Rabbi Chanina said: "Sing praises to the Lord" - when will this happen? When God returns His Divine presence to Zion. Rabbi Yochanan said to him: "A verse supports your claim" (Psalm 102:17) "He shall regard the prayer of the destitute and shall not despise their prayer."

"For their blood demands vengeance. When the Holy One, blessed be He, comes to demand the blood of Rabbi Akiva, He will demand the blood of Bar Kappara. He has not forgotten the cry of the oppressed. He does not forget the blood of Israel from the nations, nor the blood of righteous ones who were killed.

They are Rabban Shimon ben Gamliel, Rabbi Yishmael ben Elisha, Rabbi Yishbab the Scribe, Rabbi Chutzpit the Translator, Rabbi Yosei, Rabbi Yehuda ben Bava, Rabbi Yehuda the Notary, Rabbi Shimon ben Azzai, Rabbi Chanina ben Teradion, and Rabbi Akiva. Regarding them, the verse speaks: "For their blood demands vengeance." And in the future, the Holy One, blessed be He, will demand the blood of Bar Kappara and Rabbi Yehuda the Notary.

Once, a wicked government decree was made to kill Rabbi Yehuda the Notary. What did Bar Kappara do? He made himself a judge and judged him. And when he came to give him a spoon to eat with, he decreed that another person should be slaughtered under him.

He then spread slanderous rumors that Rabbi Yehuda was not killed. The wicked government then issued another decree to kill them both, and they were both killed and cut into pieces. And in the future, the Holy One, blessed be He, will demand their blood, as it is written: "For their blood demands vengeance." Rabbi Abbahu said in the name of Rabbi Elazar, "Every righteous person whom the nations of the world kill, the Holy One, blessed be He, writes his name in His book, as it says: "He will judge among the nations, filling them with corpses."

And the Holy One, blessed be He, says to them, 'Why did you kill so-and-so?' And they deny it, saying, 'We did not kill him.' What does the Holy One, blessed be He, do? He brings out His book and judges them, giving them lashes. He has not forgotten the cry of the oppressed."

"Chananeni Hashem, Chananeni" - "Grace me, O Lord, grace me." The word "Chananeni" is written with three nun's, corresponding to the three kingdoms. "See my affliction from those who hate me," as it says, "And you hated Esau." (Malachi 1:3) "You have lifted me up from the gates of death, from Gehenna's depths. And when you do this for me, I will recount all of your praise. And when your divine presence ascends to the gates of Zion, I will rejoice in your salvation." Rabbi Abbahu said, "This is one of the five difficult verses whose salvation is that of the Jewish people and the salvation of the Holy One, blessed be He."

The nations were drowned in the pit that Esau made. This refers to Pharaoh. In this net they hid, this refers to Sisera. Their foot was caught, this refers to Sennacherib.

The Lord is known for His righteous deeds. He demonstrated His judgment during the judgment He executed against Egypt, as it is said: "And Egypt shall know that I am the Lord" (Exodus 7:5). In practice, the wicked, like Pharaoh, struggle with their own hands. As for us, what can we say? Let us contemplate this. Selah. Then Moses and the Israelites sang this song to the Lord (Exodus 15:1).

"The wicked shall return to Sheol." Rabbi Elazar said, "All nations have no share in the World to Come." Rabbi Yehoshua said to him, "You would have said well if you had stated 'All nations that are silent have a beautiful share.' And what is the scriptural verse that speaks of the forgetfulness of God [in regards to the nations]? 'Be like the chaff of the nations' [Psalms 83:14]. Rabbi Nechemia said, 'Every word that was not given to Moses at Sinai was given to him [i.e. God] in the end [i.e. later]. For example, [Genesis 28:10] 'And Jacob went out from Beer-Sheba' [literally 'And he went out to Charan' (a different location)]. The Scriptural verse [thus] alludes to Sheol. Rabbi Abba bar Zavdi said [this refers to] the lowest level of Sheol."

"For the poor shall not always be forgotten; the hope of the poor shall not perish forever." Rabbi Yudan said: What does it mean when it says "the hope of the poor shall not perish forever"? Just as the poor shall not be forgotten forever, so too the hope of the poor shall not perish forever.

Arise, O Lord! Let not man prevail; let the nations be judged before You. Put them in fear, O Lord; let the nations know that they are but men. This is the story of their rebellion. You have taught them a lesson, Lord; put Your fear upon them. Let the prophets speak Your words to them like donkeys grinding grain. Let the nations know that they are but men. Selah.

Another thing about the death of Levan. Solomon said (Song of Songs 8:4): "I adjure you, O daughters of Jerusalem, that you not stir up or awaken love until it pleases." I am sick with love, a love that is not of the bowels or of the head. From what do I suffer?

"For I am love-sick" (Hosea 2:7). And not just love, but also death, as it says (Song of Songs 8:6), "For love is strong as death." As it says (Song of Songs 1:3), "Your oils have a pleasing fragrance, your name is like purified oil; therefore the maidens love you." What nation in the world did God tell to "descend to the sea"?

Only the Jews, as David said (Psalms 27:10), "When my father and my mother forsake me, then the Lord will take me up." Similarly, Nebuchadnezzar said (Daniel 3:15), "And who is the god that will deliver you out of my hands?" And it is written (Daniel 3:16), "We will not serve thy gods, nor worship the golden image which thou hast set up." But to deny God, Nebuchadnezzar and the dog are the same.

They even have the same fate as the frogs, as it says (Exodus 8:3), "And the river shall swarm with frogs, and they shall go up and come into your house and into your bedchamber and onto your bed and into the houses of your servants and your people, and into your ovens and into your kneading bowls." And even if God does not save us, we will not abandon Him. What did Nebuchadnezzar say when they came out of the furnace?

"Nebuchadnezzar answered and said, 'Blessed be the God of Shadrach, Meshach, and Abednego, who has sent His angel and delivered His servants who trusted in Him and set aside the king's command and yielded up their bodies rather than serve and worship any god except their own God'" (Daniel 3:28). They did not give themselves up in order to be saved, but in order to be burned. Why "For love is strong as death" (Song of Songs 8:6)? A song to be sung over the death of Levan.

"Why do you stand far off, O Lord?" This is what the verse says in Daniel 7:25: "And words against the Most High shall he speak." Rabbi Yosei said, "The wicked do not associate with a person unless they defame him, as it says, 'And words against the Most High shall he speak.'" (Rabbi Yosei is referring to God). Afterwards, the verse continues, "And the saints of the Most High shall receive the kingdom."

These are the people of Israel, as it says in Leviticus 19:2, "You shall be holy." And from where do we know that Israel is called "supreme"? As it says in Deuteronomy 28:1, "The Lord your God will set you high above all the nations of the earth."This can be compared to a man who had a vineyard, and robbers wanted to enter it but were unable to because he had a fence around it. What did they do?

They broke down the fence and then entered the vineyard. Similarly, the nations of the world associate with Israel, who is like God's vineyard, as it says in Isaiah 5:7, "For the vineyard of the Lord of hosts is the house of Israel." They defame God and then attack Israel, as it says in Daniel 7:25, "And words against the Most High shall he speak." The verse continues, "And the saints of the Most High shall receive the kingdom."

"Saints" refers to those who observe the three pilgrimage festivals, and "kingdom" refers to the Torah, as it says in Deuteronomy 33:2, "From His right hand came a fiery law for them." The verse then concludes, "And they shall possess the kingdom forever." We may always study the Torah, as it says in Daniel 7:25, "And they shall possess it forever, even forever and ever." Why do we subject ourselves to this, that God distances Himself from us? Therefore, the verse ends with the question, "Why do you stand far off, O Lord?"

Why does the Lord stand afar off? As it is written (Zechariah 7:13), "And it came to pass, that as he cried, and they would not hear." Rabbi Yochanan said: The Divine Presence stood on the Mount of Olives for three and a half years and cried out (Isaiah 65:2), "I am sought of them that asked not for Me; I am found of them that sought Me not." But they did not pay attention, as it is said (ibid. 66:4), "I also will choose their delusions, and will bring their fears upon them."

Rabbi Chanina offered a parable: It is like a caravan that was traveling on a road. When it became dark, the captain said to them, "Enter into the inn for fear of a wild beast and of robbers." But they replied, "It is not the custom of caravans to enter into inns, even if it be day." Later that night, they were attacked by robbers.

When they returned to the innkeeper and asked him to open the door for them, he refused, saying, "It is not the custom of inns to open their doors at night, nor to receive guests at that time." Therefore, when I wanted to let you in, you refused, and now that you want to enter, I cannot let you in. Similarly, the Holy One, blessed be He, said, "Seek the Lord while He may be found, call upon Him while He is near" (Isaiah 55:6).

But they did not seek Him. When they were handed over to the Gentiles, they began to cry out, "Why does the Lord stand afar off?" The Holy One, blessed be He, said to them, "When I sought you, you did not seek Me. Now that you seek Me, I do not listen to you."

Measure for measure. Thus it is said (Zechariah 7:13), "And it came to pass, that as he cried, and they would not hear." Perhaps this will be the case forever, God forbid, until the end of all ages and even beyond....

"The arrogance of the wicked kindles the poor. This refers to Lot who was caught with the people of Sodom. The tribes thought they had devised a plan, but they were caught in their own schemes. Rabbi Yudan said: The one who says 'the merciful One will forgive' is not forgiven until he appeases his friend.

The Holy One, blessed be He, said to the tribes: You sold your brother for food and drink, as it says, 'And they sat down to eat bread' (Genesis 37:25). Behold, your children will be sold in Shushan during a feast, as it says, 'And the king and Haman sat down to drink' (Esther 3:15). Rabbi Yissachar said: What if Joseph had not forgiven his brothers, as it says, 'It was not you who sent me here, but God' (Genesis 45:8)?

See how this is corrected for them! He who does not forgive his friend, even for a minor offense, is guilty of many sins. Rabbi Chanin said: The Holy One, blessed be He, said to the tribes: You said, 'Let us sell Joseph as a slave.' By your lives, you will be called slaves every year.

Rabbi Pinchas said in the name of Rabbi Hosea: The tribes caused their father's coat to be torn, and they were punished in Egypt, as it says, 'And they tore their clothes' (Genesis 44:13). Joseph caused the tribes to tear their clothes, and his descendant, Joshua, was punished, as it says, 'And Joshua tore his clothes' (Joshua 7:6)."

"For Hillel the wicked, his own desires are his god. The wicked only praise themselves if their desires are fulfilled, as Nebuchadnezzar said (Daniel 2:47), 'Truly, your God is God of gods and Lord of kings.' And a wicked person does not commit a sin unless they do it openly."...

"And one who blesses [improperly] is cursing the Lord. Rabbi Eliezer ben Yaakov says: If one stole a measure of wheat, ground it, separated challah from it, how does he recite the blessing [before eating]? He should not recite a blessing, but rather curse [himself], as it says, 'And one who blesses [improperly] is cursing the Lord' (Proverbs 24:24). Alternatively, 'and one who blesses' means he only blesses [God] with a leaning, as it says, 'What advantage is there in my blood [my leaning]' (Psalms 30:10). Israel said before the Holy One, Blessed be He, 'There was one house [i.e. one person] from whom You leaned and enemies destroyed him, and they blasphemed Your name because of him, and they still exist while he perished. And the righteous people from whom You leaned, their enemies fell and were destroyed, and they blasphemed Your name because of them, yet they still exist.' Therefore, 'and one who blesses' means cursing [God], as it says, 'And one who blesses [improperly] is cursing the Lord.'"...

"Yedakeh Yishoch" - Rabbi Yitzhak said: "Vedakeh" (and crush) is written, indicating that the wicked only associate with people like themselves, and they fall with their own kind. Rabbi Hanina bar Pappa said: The wicked do not fall until their measure is full, as it says (Job 34:26): "In full view of the wicked He punishes them." (Job 20:22): "When they are full, He will fill them with His wrath." Rabbi Simon said: The wicked do not fall with their own strength, but with the strength of other wicked people like themselves, as it says (Daniel 3:20): "And to the mighty men of valor that were in his army." Rabbi Simon said: Like the Costinur who could remove a rib and an intestine with one blow.

He said in his heart, "God has forgotten; he has hidden his face; he will never see it." As it says, "Thick clouds veil Him, so that He does not see" (Job 22:14). It is as if He has hidden His face and will not see forever. Arise, O Lord; O God, lift up your hand. Rabbi Yudan said in the name of Rabbi Yehuda, "The people of Israel said before the Holy One, blessed be He, 'Troubles have come upon us like a man who kisses the clouds. Stretch out your hand and deliver us.' Do not forget us, for Zion said, 'The Lord has abandoned me; the Lord has forgotten me.'"...

What causes the wicked to despise God? The Lord has left the world and gone His way, and you have seen how the wicked labor and anger You with their deeds. You have seen how the wicked come and destroy Your Temple, drive Israel from their land, and put them into captivity. You have the power to take revenge, and yet You showed mercy to Isaac by saying, "From the fat of the land your dwelling shall be."

The kingdom of the heathen tells Israel to bring their yoke, and he responds, "I am an orphan and a stranger." She says, "Have you heard of me? I am a widow." Go to the God of Jacob and plead with Him, for it is written, "A father to the fatherless and a judge of the widows is God in His holy habitation."

When Romulus and Remus died, their mother met a wolf and nursed them. They grew up and built two great empires in Rome. You helped the orphan. Furthermore, you saw with your own eyes how Nebuchadnezzar, the wicked one, came and destroyed Your Temple, drove Israel from their land, and put them into captivity.

You have the power to take revenge, and yet You showed mercy to Jeremiah by saying, "They will serve him and his sons and his grandsons." The kingdom of the heathen will take Hananiah, Mishael, and Azariah tomorrow and throw them into the fiery furnace, saying, "Who is the god that will deliver you out of my hands?" You helped the orphan. Only one orphan girl remained, and two nations fought over her, a kingdom that was not hers.

As it is written, "And also Queen Vashti." What is written afterward? "The broken arm of the wicked shall be found no more." They will have no more justification....

"The Lord is the King of the world forever and ever. When will the nations be destroyed from His land?"...

"Desires of the humble, You have heard, O Lord." Rabbi Levi said in the name of Rabbi Joshua, "This refers to Moses, who was called humble. When the Lord said to him (Leviticus 16:2), 'Speak to your brother Aaron, that he should not come at all times into the Holy Place,' Moses began to grieve. He said to himself, 'I am like nothing, for my brother is not permitted to enter the Holy Place, and I am even less worthy.' But then he remembered that there is a time for everything: a time for an hour, a time for a day, a time for a year, a time for twelve years, and a time for seventy years. There is a time for an hour, as it says (Leviticus 16:2), 'that he should not come at all times.' There is a time for a day, as it says (Ezekiel 4:11), 'You shall drink water by measure, a sixth of a hin.' There is a time for a year, as it says (1 Chronicles 20:1), 'It happened at the turn of the year.' For twelve years, as it says (Psalms 105:19), 'Until the time that his word came to pass.' For seventy years, as it says (Jeremiah 25:11), 'For Babylon will serve seventy years.' And there is a time for eternity, as it says (Psalms 4:8), 'You have put joy in my heart, more than when their corn and wine increased.' The Lord said to him, 'It is not as you think, that I enter whenever I want, but only at a designated time.' Moses then began to recite (Psalms 10:17), 'Desires of the humble, You have heard, O Lord; You will strengthen their heart, You will incline Your ear.'"...

Another interpretation: Why does the Lord stand at a distance? As it is written (Hosea 5:6), "With their flocks and herds they will go to seek the Lord, but they will not find Him; He has withdrawn from them." A philosopher asked Rabbi Gamliel, "Do you expect God to redeem you?" He replied, "Yes."

The philosopher said, "But it is written 'He has withdrawn from them.'" (Hosea 5:6) Rabbi Gamliel asked him, "Who is permitted to initiate the process of yibum, a man or a woman?" The philosopher answered, "A woman." Rabbi Gamliel said, "He [the deceased brother] initiates it, and we do not initiate it for him. If the yevamah [the widow] had brothers, would her husband be allowed to return to her?"

The philosopher said, "No." Rabbi Gamliel said, "From here we learn that God does not return to us." They then began to recite, "Why does the Lord stand at a distance?" (Lamentations 3:43)

To the chief musician, a psalm of David: In the Lord I have taken refuge. This is what the verse says, "The Lord is with me; I will not be afraid" (Psalm 118:6). It can be compared to a king who had a servant whom he loved, but his other servants were jealous of him. The king said, "Whoever is compassionate towards me, I am grateful to him." "Nodi" should be read as "Nodu" (meaning "flee"), as Rabbi Acha said, "When Israel was exiled, the nations of the world rejoiced and tried to remove them from their place." Rabbi Acha explained that the verse "Like a bird wandering from its nest, so is a man wandering from his place" (Proverbs 27:8) refers to the Lord, who is a warrior and has no place other than the Temple, as it says, "This is my resting place forever and ever" (Psalm 132:14).

Shavna and Yoash. What did they do? They wrote letters and concealed them in an arrow and shot it towards Sennacherib through the window. In the letter, they wrote that all of Israel seeks to make peace with you, but Hezekiah and Isaiah do not allow us to do so. They shot it in darkness. To the two righteous ones, Hezekiah and Isaiah:...

If the foundations be destroyed, what can the righteous do? If the righteous ones who sustain your world come and the wicked people come and disturb them, what can the righteous one of the world do? If a stone which is needed for sustenance of the world stands and the wicked come and disturb it, what can the righteous one of the world do? What if they sink until the depths, and the wicked come and disturb them, what did you do for those who perform commandments?...

“The Lord is in His Holy Temple. The Lord-His throne is in Heaven…” (Tehillim 11:4) When Israel does the will of the Makom ‘The Lord is in His Holy Temple,’ and when they do not do the will of the Makom ‘The Lord-His throne is in Heaven.’ R’ Elazar said: whether the Holy Temple is destroyed or not the Divine Presence doesn’t move from within it, as it says “The Lord is in His Holy Temple.” Even though His throne is in Heaven, His Presence is in the Holy Temple, as it says “…and My eyes and My heart shall be there at all times.” (Kings I 9:3) So too it says “…and He answered me from His holy mount to eternity.” (Tehillim 3:5) Even though it is just a mountain, it maintains its holiness.

R’ Elazar said: see what is written “…for now you shall go forth from the city; and you shall dwell (shachantah) in the field…” (Micah 4:10) It is written as shechinati (My Presence), even though it is destroyed My Presence remains there. R’ Acha said: the Divine Presence never moved from the western wall, as it says “…behold, he is standing behind our wall…” (Shir haShirim 2:9) R’ Yanai said: when a king of flesh and blood enters his banquet hall, he does not know what is in the bed chamber.

Not so the Holy One, rather ‘The Lord is in His Holy Temple. The Lord-His throne is in Heaven.’ He looks and sees the whole world, and no eye can grasp Him.

"His eyes see, his eyelids test the sons of man. For whom does he test? He tests the righteous, as it is said, 'The Lord tests the righteous' (Psalms 11:5). Why does he not test the wicked?

Because they cannot withstand it, as it is said, 'But the wicked are like the tossing sea, which cannot rest' (Isaiah 57:20). Rabbi Yosei bar Hanina said: This flax plant, when it is coarse, if one exerts too much pressure upon it, it snaps. But when it is fine, one may exert great pressure upon it for whatever purpose it is desired, and it will not snap. So too, the Holy One, blessed be He, does not test the wicked, who cannot withstand it, but He does test the righteous, as it is said, 'The Lord tests the righteous.' But the wicked and one who loves violence His soul hates." (Talmud Bavli, Berachot 5a)

"He will rain upon the wicked coals" (Psalms 11:6). This is like that which is said, "As coal to embers and wood to fire" (Proverbs 26:21). The Holy One, blessed be He, said: Anyone who exalts himself, his end is to be judged in fire. The generation of the flood, "In its heat they are consumed from their place" (Job 6:17). The men of the tower, "And fire consumed their remnant" (Job 22:20). The men of Sodom, "And the LORD rained" (Genesis 19:24). Pharaoh, "Hail and fire" (Exodus 9:24). Sennacherib, "It shall burn a burning like the burning of fire" (Isaiah 10:16), for it burned him within and left his garments outside, because they were of the descendants of Shem, as it is said, "The sons of Shem: Elam and Asshur" (Genesis 10:22). Nebuchadnezzar, as it is said, "Walking in the midst of the fire" (Daniel 3:25). Sisera, "From heaven they fought" (Judges 5:20). Edom, as it is said, "And it was given to the burning of fire" (Daniel 7:11). Gog and Magog, as it is said, "And I will send fire upon Magog" (Ezekiel 39:6). The rest of the worshipers of stars, as it is said, "For with fire the LORD will execute judgment" (Isaiah 66:16). Hiram, as it is said, "And I will bring forth fire from your midst" (Ezekiel 28:18). Another interpretation: "coals" (pachim) [read as] snares (metzudim), like that which is said, "As a bird hastens to the snare" (Proverbs 7:23). "Fire and brimstone" (Psalms 11:6). Rabbi Yudan said: When a person smells brimstone, his soul recoils against him, for it knows that by it he is destined to be judged, as it is said, "As an east wind I will scatter them" (Jeremiah 18:17). There are four cups of retribution for the worshiping nations, and four cups of salvation for Israel.

"Rain upon the wicked coals and brimstone; and a burning wind shall be the portion of their cup." This is as it is stated (Proverbs 26:21), "As charcoal is to embers and wood to fire, so is a contentious person to kindling strife." The Holy One, blessed be He, said, "Whoever exalts himself will ultimately be judged with fire." This was seen in the generation of the Flood, as it is written (Job 6:17), "When they are hot, they vanish; when it is hot, they are consumed out of their place."

This was also the fate of the people of the Tower of Babel, as it is written (Genesis 11:8), "And the Lord scattered them abroad from there upon the face of all the earth, and they stopped building the city." The people of Sodom were also punished with fire, as it is written (Genesis 19:24), "Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire." Pharaoh was struck with hail and fire, as it is written (Exodus 9:24), "And there was hail, and fire mingled with the hail."

Sennacherib was consumed by fire, as it is written (Isaiah 10:16), "Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire." Nebuchadnezzar was also punished with fire, as it is written (Daniel 3:22), "Therefore because the king's commandment was urgent, and the furnace exceedingly hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego."

Shem's descendants, including Elam and Ashur, were burned in front of him, as it is written (Genesis 10:22), "The sons of Shem: Elam, and Asshur." Sisera was fought against from the heavens, as it is written (Judges 5:20), "They fought from heaven; the stars in their courses fought against Sisera." Edom was judged with fire, as it is written (Daniel 7:11), "I beheld then because of the voice of the great words which the horn spoke; I beheld even till the beast was slain, and his body destroyed, and given to the burning flame."

Gog and Magog were also punished with fire, as it is written (Ezekiel 38:22), "And I will plead against him with pestilence and with blood; and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire, and brimstone." All the other nations will also be judged with fire, as it is written (Isaiah 66:16), "For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many."

The traps used to capture animals are also made of coals, as it is stated (Proverbs 7:23), "Till an arrow strike through his liver; as a bird hastens to the snare, and knows not that it is for his life." Fire and brimstone are also used for purification, as Rabbi Yudan said, "When a person smells sulfur, his soul trembles because it knows that it will eventually have to endure it, as it is written (Jeremiah 18:17), 'I will scatter them as with an east wind before the enemy; ' There are four cups of retribution for the nations of the world, and four cups of salvation for Israel."......

"For the Lord is righteous, He loves righteousness; the upright will see His face." Rabbi Judah bar Simon said, "Everyone hates his profession, but the Holy One, blessed be He, does not hate His profession, for the Lord is righteous, and He loves the righteous." And who are those who will see His face? Seven classes who are destined to stand in the future before the Holy One, blessed be He.

And what is the excellent class among them who receive the divine presence? It is the class of the upright, as it is said, "The upright will see His face." And it is written elsewhere, "The upright shall sit before Your face." It should have said, "The upright will see Your face."

What is the meaning of "The upright will see His face"? Before the world was created, the upright saw the divine presence. Another interpretation: "The upright will see His face" - these are the seven classes of the righteous, as it is written, "And the wise shall shine like the brightness of the firmament," like the sun and moon, like the stars, lightning, roses, and torches. "Like the sun," as it is said, "And His lovers are as the sun when it goes forth in its might."

"Like the moon," as it is said, "And as the moon is established forever." "Like the stars," as it is said, "And they that are wise shall shine as the brightness of the firmament." "Like lightning," as it is said, "They shall run like the lightning." "Like roses," as it is said, "To the chief Musician upon Shoshannim."

"Like torches," as it is said, "Their appearance is as torches." And the first class sits before the King and sees the King and His face, as it is said, "The upright shall sit before Your face." And it says, "The upright will see His face." The second class is "Happy are they that dwell in Your house."

The third is "Who shall ascend into the hill of the Lord?" The fourth is "Happy is the man whom You choose." The fifth is "Lord, who shall abide in Your tabernacle?" The sixth is "Who shall dwell on Your holy hill?"

The seventh is "And who shall stand in His holy place?" And all... "And opposite them are seven apartments in Gehinnom, and these are: Sheol, Abaddon, the Valley of Similarity, Tzelmoth, the Netherworld, and the Land of Dryness. Behold, there are seven apartments for the wicked and the righteous, each according to their deeds in their own apartments.

They said that Ish Tzrorot, the nephew of Rabbi Yosi ben Yo'ezer, was a man of Tsoridah who rode on a horse and went before the king and went out to execute criminals. He said to his horse, "Some of you, my horse, are ridden by a master who is harsh, and some of you are ridden by a master who is gentle." He said to his provokers, "All the more so for those who do His will." He said to him, "But does not man do His will more than you?"

He said to him, "All the more so for those who do His will." The matter entered him like the straw of an innkeeper, and he went and fulfilled four death sentences of the court by himself. What did he do? He brought a beam, planted it in the ground, tied Nimah to it, set up wood, surrounded it with a stone fence, and made a furnace in front of him.

He stuck the sword in the middle, lit the fire under the stones, hung on the beam, strangled, and Nimah fell into the fire and the sword turned over the stone fence. Rabbi Yosi ben Yo'ezer was surprised and saw his bed floating in the air. He said, "Behold, they have prepared a place for me in the Garden of Eden.