Midrash Tehillim Reader

[Reference: "For the Lord is righteous, He loves righteousness." Rabbi Yehuda bar Simon said, "Any person who is skilled in his craft is proud of it, but the Holy One, blessed be He, is not so; for the Lord is righteous, and He loves the righteous." What is the meaning of "the righteous shall see His face"? There are seven categories of righteous individuals who will stand before the Holy One, blessed be He, in the world to come.

Which is the most exalted category that receives the divine presence? It is the category of the "upright ones," as it is said, "The upright shall see His face" (Psalm 11:7). Another interpretation: "The upright shall see His face" - before the rest of the world, the upright shall see the divine presence. These seven categories of righteous individuals are described in Daniel 12:3: "And those who are wise shall shine like the brightness of the sky above; and those who turn many to righteousness, like the stars forever and ever."

The seven categories are: The category of the "upright ones," who will see the divine presence directly. Those who dwell in the house of the Lord, as it is said, "Blessed are those who dwell in Your house" (Psalm 84:5). Those who ascend to the mountain of the Lord, as it is said, "Who shall ascend the mountain of the Lord?" (Psalm 24:3). Those who are chosen and brought near, as it is said, "Blessed is the one whom You choose and bring near" (Psalm 65:5).

Those who dwell in God's tent, as it is said, "O Lord, who shall sojourn in Your tent?" (Psalm 15:1). Those who dwell in the holy mountain, as it is said, "Who shall dwell on Your holy mountain?" (Psalm 15:1). Those who stand in the holy place, as it is said, "Who shall stand in His holy place?" (Psalm 24:3). These categories are associated with various similes, such as the sun, the moon, the stars, lightning, lilies, and flames.

The first category, the "upright ones," is the most exalted, as they are the ones who will see the divine presence directly. This is a translation of a section from the Babylonian Talmud, Tractate Eruvin 19a.]

"May the conductor of the eighth be saved. Save us, O Lord, for we are godly; may the prophecy in Micah 7:2 be fulfilled. Andreas Shechik Tamia asked on what merit this nation stands. They said to him that it has pious men, righteous men, and men who toil in the Torah.

Immediately he decreed and cast anger upon the land, so that they should not engage in Torah study. Therefore, David said, "Save us, O Lord, for we are godly." There was a story about a pious man who found a box full of coins that had been lost, and brought it to her. When they brought it to her, they said to her, "He does not know what it is, so he brought it to you."

She said to them, "It is all gold, from one end to the other, and you say he does not know what it is?" They said to her, "He will return your loss to you." She cursed him, and they decreed that he should go in and out without permission. They found people engaged in that profession, and the same pious man turned them away.

When he died, they recited over him, "Save us, O Lord, for we are godly," for faith had departed from men. Rabbi Pinchas said, "Men may fail, but the angels do not fail." And what were men engaged in? They spoke evil of one another.

There was a story in a city that had no salt at all, and there was one group of donkeys. They said, "We will go and bring salt and sell it until others come." They had a leader, and they went to him and said, "We will go." He said to them, "I have to plow today and tomorrow, but wait for me until I plow, and the day after tomorrow we will go together."

They said to him, "Yes." In the morning, what did he do? He said to his wife, "If I tell you, give me the yoke, give me the jug, give me the bag." What did he do?

He put the bag on the donkey's back..." The neighbors told them that he had already left since last night. When they heard this, they went on their way and found him returning. They asked him why he did that.

He said to them, "Don't you know that if we all went together, the price would have gone down? Now that I have brought some alone, by the time you come to me, it will be sold at a high price, and when you sell it, it will be beautiful." Therefore, it is said, "In vain do they talk to one another" (Jeremiah 9:7). There is a story about Rabbi Yonatan, who had lentils at an expensive price, and a relative of his came to him and asked him for lentils.

Rabbi Yonatan said he had some, and told his relative the price, promising to sell it to him whenever he came. After a few days, Rabbi Yonatan went to his relative's house and asked his wife where he was. She told him that he was waiting for him in the field but he hadn't come back yet. Rabbi Yonatan asked someone if there were any lentils around, and the man told him there were none.

Rabbi Yonatan then asked the man for lentils and agreed to pay the price that he had previously told his relative. When the relative arrived and complained to Rabbi Yonatan about the high price he had paid, Rabbi Yonatan said to him, "Perhaps you first asked for lentils?" The relative replied that he had. Rabbi Yonatan said, "If you had asked for wheat first, they would have said, 'Do you want lentils now?'

But since you asked for lentils, they said, 'Do you want wheat now?' Therefore, it is said, 'In vain do they talk to one another.'"In addition, the Talmud teaches that there are those who speak with their lips but their hearts do not agree. They speak one thing but think another. Therefore, it is important to speak truthfully and with honesty, both in word and deed. [References:Babylonian Talmud, Bava Metzia 58b, Jeremiah 9:7 (Tanakh)

The verse "The Lord will cut off all flattering lips" (Psalms 12:4) is explained by Rabbi Yonatan in the name of Bar Kappara as referring to lashon hara (evil speech). He states that lashon hara is as severe as idol worship, sexual immorality, and murder. The seriousness of idol worship is demonstrated by Exodus 32:31, which describes the people's sin as a great sin. Sexual immorality is condemned in Genesis 39:9, where Joseph asks, "How then can I do this great wickedness?"

Murder is considered a great sin, as expressed in 2 Samuel 4:13, which states, "A great guilt has fallen upon us." Lashon hara is referred to as "great speaking" (Proverbs 18:21) and it is written that those who speak lashon hara say, "We will increase our tongue" (Psalms 12:5). Rabbi Yosei bar Hanina teaches that no one speaks lashon hara about their friend unless they deny the fundamental principle that "Who is the Lord, that we should obey him?" (Exodus 5:2).

The psalmist also cries out against those who speak lashon hara in Psalm 94:16, asking, "Who will rise up for me against the wicked?" The punishment for those who speak lashon hara is severe, as even hell itself cries out that it cannot bear their presence. God responds to this by saying, "I am above and you are below" (Psalms 50:4), meaning that the punishment for lashon hara is worse than that of a sword or arrow.

A sword cannot kill unless it is close to the target, but an arrow can be shot from a distance and hit its target anywhere (Jeremiah 9:7, Psalms 120:4). The phrase "if you have turned your tongue against your fellow" (Job 6:30) implies that speaking lashon hara is equivalent to shedding blood, as it is taught by Rabbi Shimon ben Yochai that lashon hara kills three people: the speaker, the listener, and the one about whom it is spoken.

Rabbi Bibi explains that we find that Saul killed four people in his lifetime, but he received a severe punishment for not protesting when others spoke lashon hara (Yoma 22b). Even the High Priestly city of Nov was destroyed because the people spoke lashon hara (Sanhedrin 104b). Rabbi Zera sent a message to Rabbi Simon asking why he did not protest when he heard lashon hara. Rabbi Simon replied that he was only among those who sighed and groaned.

Rabbi Zera asked what would become of those who sighed and groaned, and Rabbi Simon replied that they would be punished as well (Ketubot 5b).

The sayings of the Lord are pure sayings. Rabbi Joshua ben Levi said: The Scripture established two or three expressions and did not utter anything improper. As it is said, "Of the clean animal, and of the animal that is not clean" (Genesis 7:8). Rabbi Tanchum said: The Holy One, blessed be He, spoke two expressions to you and they are pure.

To whom did He give the tribe of Levi? To the one of whom it is written, "And he shall sit as a refiner and purifier of silver" (Malachi 3:3). And which is the section that deals with the dead? The one that begins, "Speak unto the priests, the sons of Aaron, and say unto them" (Leviticus 21:1).

Rabbi Yannai said: The words of the Torah were given in concise language, but for every matter that the Holy One, blessed be He, spoke to Moses, He would speak from two aspects: one clean and one unclean. He said before Him, "Master of the Universe, until when will we stand for the purification of the law?" He replied, "After the majority, incline." The majority of the judges who rule that the unclean is unclean, and the clean is clean.

Rabbi Abbahu said in the name of Rabbi Jonathan: Rabbi Akiba had an advanced disciple who would render the unclean unclean with one expression, and the clean clean with one expression. So too did Rabbi Meir have a disciple named Sumchus, who would render the unclean unclean with one expression, and would then render it clean with one expression, as it is said, "He is pressed, he is seven times refined" (Psalms 12:7).

Rabbi Joshua said in the name of Rabbi Levi: In the days of David, even infants knew how to expound the Torah in two aspects, as it is written in Psalm 7. (source: Sotah 42a, translation adapted from sefaria.org)

The original text is in Hebrew and it is a conversation between two rabbis, Rabbi Yehuda and Rabbi Nechemia. Rabbi Yehuda says, "Around the wicked they will walk, as it says (Isaiah 66:24), 'And they shall go forth and look upon the carcasses of the men that have transgressed against Me.' At that time, the righteous will give thanks to God for the suffering that He brought upon them in this world, as it says (Isaiah 12:1), 'And in that day thou shalt say: I will give thanks unto Thee, O LORD; for though Thou wast angry with me, Thine anger is turned away, and Thou comfortest me.'

The vineyard is written for the righteous, as it says (Psalms 80:15), 'The vineyard of the LORD of hosts is the house of Israel.' Rabbi Nechemia challenges Rabbi Yehuda's interpretation of the verse and says, "How long will you interpret the verse in this manner? Rather, the wicked will walk around the righteous, as it says (Psalms 92:8), 'When the wicked spring up as the grass, and when all the workers of iniquity do flourish; it is that they may be destroyed for ever.'

When the wicked leave Gehenna and see the righteous in Gan Eden, their souls will diminish. This is what is written (Psalms 112:10), 'The wicked shall see it, and be vexed; he shall gnash with his teeth, and melt away.' When God announces the commandments that were belittled in this world, that is when shame will befall humans. God will say, 'Why should you be stoned for keeping the Sabbath?

Why should you be burned for eating matzah? Why should you be killed for wearing tzitzit? Why should you be stabbed with a spear for fulfilling My will?' (Zechariah 13:6) And he shall say, 'These are the wounds with which I was wounded in the house of my friends.' These wounds caused me to love my Father in Heaven. Woe to those who belittle the commandments in this world." [Source: Babylonian Talmud, Tractate Brachot 10a.]

This is Psalm of David. How long, O Lord? Will You forget me forever? How long will You hide Your face from me?

How long shall I take counsel in my soul, Having sorrow in my heart daily? How long will my enemy be exalted over me? Consider and hear me, O Lord my God; Enlighten my eyes, Lest I sleep the sleep of death; Lest my enemy say, “I have prevailed against him”; Lest those who trouble me rejoice when I am moved. But I have trusted in Your mercy; My heart shall rejoice in Your salvation.

I will sing to the Lord, Because He has dealt bountifully with me. In reference to Zechariah 7:13, the Talmud (Sanhedrin 104a) teaches "measure for measure." God said to the people of Israel, "How long will you refuse to keep My commandments and My laws?" (Exodus 16:28), "How long will these people reject Me? And how long will they not believe Me?" (Numbers 14:11), and "How long shall I bear with this evil congregation who murmur against Me?" (Numbers 14:27).

In response, the people of Israel said, "How long?" four times (Psalm 13:1, 79:5, 89:47, and 90:13). Therefore, God said to the people of Israel, "I will deliver you into the hands of four kingdoms, and you will say 'How long' four times" (Sanhedrin 104a). The phrase "How long" is repeated in Psalm 13:1, expressing David's plea to God to end his suffering and show him mercy.

"Another matter: How long, O Lord, will You forget me? Forever? How long will You hide Your face from me? (Psalms 13:2) The Knesset of Israel said to the Lord: 'There is a King without a throne, a King without subjects. How long, O Lord, will You forget us?'

Man, what did you say to the prophet Samuel, who was the champion of Israel? As it is said: "And also, the Glory of Israel will not lie or have regret" (1 Samuel 15:29) and it also says: "God is not a man, that He should lie" (Numbers 23:19). Rabbi Samuel said: This verse is neither the beginning nor the end of the matter. When the Lord decrees to bring good into the world, no man is a god who can lie, but when He decrees evil, that statement is made.

Thus, when the Lord said to Abraham: "For in Isaac shall your seed be called" (Genesis 21:12), no man is a god who can lie. And when He said to him: "Take now your son" (Genesis 22:2), he said and did not do. And when He said to him: "And also the nation whom they will serve, I will judge" (Genesis 15:14), he said and did not do. And when He said: "I have surely visited you" (Exodus 3:16), no man is a god who can lie.

And when He said to him: "Let Me alone, that I may destroy them" (Deuteronomy 9:14), he said and did not do. Rabbi Berechiah said: There was a certain pious man who preached that "You shall not afflict any widow, or fatherless child" (Exodus 22:21). One widow heard him and came to him. He said to her, "Go now, and I will come after you."

She said to him, "If you had not preached to me that 'You shall not afflict any widow or fatherless child,' you would not have come to me now." Thus said the Knesset of Israel: 'Master of the Universe, we have not come to You except relying on what is written: "For the poor will not always be forgotten; the hope of the needy will not perish forever" (Psalms 9:19)."

How long will you forget me forever? Rabbi Chanina said: The former Knesset Israel said to God: You fought our wars, as it is said: "For then the Lord went out before you" (2 Samuel 5:24). And even for future generations, you will do so, as it is said: "And the Lord will go out and fight against those nations" (Zechariah 14:3). We have adopted the attitude that "God will not go forth with our armies" (Psalms 60:12).

How long, O Lord? God said to them: Have I forgotten you? You have forgotten me, as it is said: "They forgot their savior God" (Psalms 106:21). Have I hidden my face from you?

You have hidden your face from me, as it is said: "And they turned their faces away from the Sanctuary of the Lord" (2 Chronicles 29:6) and "And they turned their backs, not their faces, to me" (Jeremiah 32:33). God said to them: In this world I have hidden my face from you, but in the future, as it is said: "For they shall see eye to eye when the Lord returns to Zion" (Isaiah 52:8)....

How long will I give counsel? This is what the scripture says (Esther 3:1): "After these things did King Ahasuerus promote Haman." Rabbi Yaakov said: How far did he promote him? He elevated him above all the princes, up to a height of fifty cubits. This is greater than all the other princes, up to Dihemonia, at a height of fifty cubits. The numerical value of the letter Kaf (20) plus the letter Mem (40) is thirty.

"How long will I have to wait? Even though I am subservient to the kingdoms of Torah and mitzvot that you have given me, I perform them with my soul. I do them with all my heart. I observe the Sabbath and its restrictions. Moreover, I have resolved in my heart to fulfill your Torah, because the nations of the world decree decrees against me to abolish your Torah and your divinity, and I give my life for them.

Lord, my God, look upon me and enlighten my eyes lest I sleep the sleep of death, which is influenced by the sleep of the nations of the world."

"Lest my enemy say, 'I have prevailed over him,' lest my foes rejoice because I have stumbled." The Lord said to David, "In what moment are you saying these things?" David replied, "I trust in Your mercy, as it is written in Psalm 13:6, 'But I trust in Your kindness; my heart will rejoice in Your deliverance.' The same kindness that is spoken of in Psalm 33:5, 'The Lord's kindness fills the earth,' and in Psalm 119:116, 'Sustain me as You promised, that I may live; do not disappoint me in my hope.' Another matter, I trust in Your mercy through the Torah, as it says in Proverbs 31:26, 'She opens her mouth with wisdom, and a lesson of kindness is on her tongue.' Let my heart rejoice in Your salvation." Rabbi Abbahu said, "This is one of the difficult verses, as the salvation of the Lord is the salvation of Israel. 'Let my heart rejoice in Your salvation' is written, not 'in our salvation.' David said, 'Your salvation is our salvation.'" Another matter, I trust in Your mercy even in Babylon. Let my heart rejoice in Your salvation in Media. "I will sing to the Lord for He has been good to me," as He has dealt graciously with me in Edom. Another matter, He said to Israel, "Pay me back for what I have done for you in this world, and I will repay you in the world to come. I told you to pour water before Me during the holiday, and I have preceded you, as it is written in Numbers 21:17, 'Then Israel sang this song: 'Spring up, O well! Sing to it!' And I will repay you, as it is written in Joel 4:18, 'And in that day the mountains shall drip with sweet wine.' I told you to take a palm branch and praise Me, and I have preceded you, as it is written in Psalm 114:6, 'The mountains skipped like rams, the hills like sheep.' And I will repay you in the future, as it is written in Isaiah 55:12, 'For you shall go out in joy, and be led forth in peace; the mountains and hills shall burst into song before you, and all the trees of the field shall clap their hands.' I told you to make a sukkah for Me, and I have preceded you, as it is written in Leviticus 23:43, 'So that your generations may know that I made the Israelite people live in sukkot when I brought them out of the land of Egypt.' And I will repay you in the future, as it is written in Isaiah 4:6, 'And there shall be a pavilion for shade by day from the heat, and for refuge and shelter from storm and rain.' 'Who has preceded Me, that I should pay him back?' I will sing to the Lord, for He has been good to me."

"To the leader; a psalm of David," says Nabal. Why does the verse mention the heart and kidneys out of all the organs? Because the eyes follow the heart, and the ears, intestines, and 248 organs in a person all follow the heart. The kidneys advise the heart, and the heart decides.

Therefore, only the heart and kidneys are mentioned, and the Lord examines the heart and tests the kidneys. Similarly, it says, "And you, Solomon, my son, know the God of your fathers and serve him with a perfect heart, for all hearts seek the Lord" (1 Chronicles 28:9). What are these "all hearts"? They are the two hearts that a person has, the good inclination and the evil inclination.

Another explanation: "I am the Lord who searches the heart." The wicked say, "We dig deep in our hearts as if the Lord does not know." The Lord says to them, "Woe to those who hide their plans from me" (Isaiah 29:15). You think I am like you, that you can make a likeness to the Creator and plant it for the planter?

"Will you be accounted as clay?" (Isaiah 29:16). Rabbi Levi said, "What is this like?" It is like an architect who built a city and made hiding places and chambers, but in the end, a ruler came to take the listers, and they fled and hid themselves in those rooms. He said to them, "Fools, before whom are you hiding?

I am the artist who built the city, and I know all of its hiding places better than you." So too, the Lord says to the wicked, "Fools, before whom are you hiding? I created man, and I know all the chambers within him. Woe to those who dig deep to hide their plans from the Lord" (Isaiah 29:15).

Rabbi Jeremiah said, "What is meant by 'The heart is deceitful above all things, and it is exceedingly perverse: who can know it?' (Jeremiah 17:9)?" And it is written afterward, "I the Lord search the heart" (Jeremiah 17:10). I search for the hearts and reveal the hidden things. And so Daniel says, "He reveals deep and secret things" (Daniel 2:22).

Another thing the fool said in his heart. The wicked are under the authority of the son of white, and the righteous are under their own authority. The wicked are under the authority of the son of white (Genesis 27:41), and Esau said in his heart (Esther 6:6), and Haman said in his heart (1 Kings 12:26), and Jeroboam said in his heart (Isaiah 14:13), and you said in your heart, "I will ascend to heaven" (Daniel 4:28).

Another saying is in the mouth of the king of heaven: "What else is there for me to say?" And so Nabal said in his heart, and Esau said in his heart: "What do I think?" He said, "There is no way in the world that I will kill my father, but I will tell Ishmael, his brother, and he will kill him, and I will kill Jacob, his brother, and we will inherit the world." Thus, Esau did not say with his mouth, but in his heart he thought, "Since Ishmael kills my father and I kill my brother, I will come to court with Ishmael and kill him, and I will inherit the world."

Therefore, he said in his heart, and the Lord revealed it, as it is written, "For I have exposed Esau and uncovered his hiding places" (Jeremiah 49:10). The Lord said to him, "I know what you thought in your heart," as it is written, "Because you said, 'These two nations and these two countries shall be mine, and we will possess them'" (Ezekiel 35:10), and who declared it? "And the Lord was there."...

Nabal also said about Esau, the wicked one who speaks one thing with his mouth and another in his heart, that in his heart he said (Genesis 27:41), "Behold, now I am old, I know not the day of my death." But with his mouth, he said (Genesis 27:1), "Behold, I am here." The Lord said to him, "You are a wicked man, you flatter your father with your words," as it is said (Genesis 27:34), "Bless me, even me also, O my father."

This is what the scripture means when it says (Proverbs 26:25), "When he speaketh fair, believe him not, for there are seven abominations in his heart." Everything that I hate, he loves, as it is said (Proverbs 6:16-19), "These six things doth the Lord hate: yea, seven are an abomination unto him." Another thing that Nabal said in his heart was that the Lord said to the wicked, "You think in your heart, so I will not punish you, but the sword shall enter into your heart," as it is said (Psalm 37:15), "Their sword shall enter into their own heart."

Another explanation for Nabal's name is that Rabbi Yehuda said in the name of Rabbi Shmuel that he made the entire world into "nabalot," meaning foolishness. He built houses of thorns and houses of destruction, houses of prostitution, and houses of idolatry. Rabbi Huna said that the Land of Israel became "nablatain" (as the word is used in the feminine form) because of the wickedness of the people of Israel, as it says, "They gave your servants' food to the birds of the sky" (1 Samuel 25:11).Rabbi Abba said that Nabal was vile because he erected a monument in front of the door of a prostitute and in front of public baths and latrines.

This is what is meant by the verse, "Your wickedness has turned you away, your own arrogance has made you stumble" (Jeremiah 2:19).Rabbi Yaakov said that the Lord will sing over the wicked like "nabolot" that are plucked from the tree, as it says, "The sons of foreigners will serve me" (Psalm 18:46). Rabbi Simon said that Nabal was Laban, and he was judged as Laban was judged. Just as Nabal was deceitful, so was Laban.

Concerning such people, Solomon said, "Deceit is in the hearts of those who plot evil, but for those who plan peace, there is joy" (Proverbs 12:20). To whom did the Lord grant peace to Israel? As it says, "The Lord gives strength to His people, the Lord blesses His people with peace" (Psalm 29:11).

Did not all the workers and consumers of the nation know that they ate bread? Coarse bread and fine bread. Rabbi Samuel interpreted the verse concerning the nations of the world (Jeremiah 2:3). When they found tattered clothing in the chamber of the perpetual lamp and slaughtered and ate them, they found bread arranged on the table and ate it. And what is "And the Lord did not call them"? (Jeremiah 2:3) "Israel is holy to the Lord, the first of His harvest." Those who do not eat from the money of Israel are as if they did not taste bread, but whoever eats from their possessions tastes bread....

There they feared with fear, but later it is written "there was no fear." Fear was in the ten tribes who were exiled, but there was no fear in the tribes of Judah and Benjamin. Another explanation is that "there they feared with fear" refers to the righteous who fear God in this world and fulfill His commandments, therefore there was no fear that they would not fear Him in the world to come. Another explanation is that it refers to the wicked who will fear in the future, as it is said "The sinners in Zion are afraid" (Isaiah 33:14). What caused them not to fear God in this world? "Your own wickedness will correct you, and your apostasies will reprove you" (Jeremiah 2:19). What caused God not to fear them? "And you did not fear Me" (Jeremiah 2:19).

"Who will give from Zion the salvation of Israel." Rabbi Levi said: All the blessings, comforts, and goodness that the Holy One, blessed be He, brings upon Israel, come from Zion. Torah comes from Zion, as it is said: "For out of Zion shall go forth the law" (Isaiah 2:3). Blessing comes from Zion, as it is said: "May the Lord bless you out of Zion" (Psalm 134:3).

Appearance comes from Zion, as it is said: "Out of Zion, the perfection of beauty, God appears" (Psalm 50:2). Support comes from Zion, as it is said: "May the Lord support you from Zion" (Psalm 20:3). Life comes from Zion, as it is said: "For there the Lord commanded the blessing—life forevermore" (Psalm 133:3). Greatness comes from Zion, as it is said: "The Lord is great in Zion" (Psalm 99:2).

Salvation comes from Zion, as it is said: "Who will give from Zion the salvation of Israel?" (Psalm 14:7). You find this phrase twice in the book of Psalms, once in the first book and once in the second book. But why? Rabbi Levi said: The master said one, and the disciple said the other.

The Master said: "Would that this heart of theirs were in them" (Deuteronomy 5:26). And the disciple said: "Would that all the Lord's people were prophets" (Numbers 11:29). Neither the words of the master nor the words of the disciple are fulfilled in this world, but both are fulfilled in the world to come. The words of the master are fulfilled, as it is said: "And I will give you a new heart" (Ezekiel 36:26).

From where [do we know that] the words of the disciple [are fulfilled]? As it is said: "And it shall come to pass afterward, that I will pour out my spirit upon all flesh" (Joel 2:28). Another reason: Why it is said two times? Rabbi Yudan said in the name of Rabbi Joshua ben Levi: Because children say twice a day, once in the morning and once in the evening, "Save us, O God, who saves us" (I Chronicles 16:35).

Therefore, "Who will give from Zion," is [said] two times. Rabbi Tanchuma said: I said this before Rabbi Nechuniah, and he said to me, "That is not the basis of it. Rather it is because, 'Save us, O God, who saves us,' is said once in the book of Psalms and once in the book of Chronicles. Therefore, [it is said] two times.

It is comparable to a king's son who betroths the daughter of another king, and they set up preliminaries on a certain day. The son of the king is awaiting his party, and the daughter of the king is awaiting her party. What is delaying [it]? The preliminaries, as it is said: 'For the day of vengeance is in my heart' (Isaiah 63:4)."

"Yigal, son of Yaakov, will rejoice Israel. Yigal, son of Avraham, is not written here, only Yaakov. Why is it that Yaakov is happier than all the other patriarchs? Rabbi Shimon ben Lakish said that when Israel sins, Yaakov feels it from the Cave of Machpelah, as it is written (Hoshea 5:3), "For now, O Ephraim, you have committed harlotry; Israel is defiled."

And so, when joy comes to Israel, Yaakov is happier than all the other patriarchs because he is prepared for the feast, as it is said (Isaiah 48:12), "Hearken unto me, O Jacob and Israel, My called; I am He; I am the first, I also am the last." What does it mean, "My called"? It means those who are prepared for the feast, as it says (I Samuel 9:22), "And he gave them a place at the head of the called ones."

And Rav said that it is like a father who marries off his daughter. Who is happy? Only the father of the bride, as it says (Isaiah 29:22), "Therefore, thus says the Lord unto the house of Jacob, who redeemed Abraham." So you can say that when redemption comes to Israel, Yaakov is happier than all the other patriarchs. That is why it says, "Yigal Yaakov Yismach Yisrael" (Yaakov will rejoice and Israel will be glad)."

A Psalm of David. Who shall dwell in Your tent, O Lord? This refers to what is said (in Psalms 31:21): "He will pass from the shelter of arrows." Regarding the kingdom of wickedness, the verse speaks.

"His rock" refers to Antignos of Sokho. "From distress" refers to his difficult situations. Another explanation: "His rock" refers to his limbs. "From distress" refers to his limitations.

Another explanation: "His rock" refers to his icon. "From distress" refers to his deprivations. "And his upper garment" refers to his partitions. Another explanation: "His rock" refers to his Seleucidan kingdom.

"And his upper garment" refers to his Saracen vassals. Rabbi Simon said: These words were said twice. They asked Isaiah who said these words. He said to them, "Do you think I know everything?"

"Says the Lord, who has chosen him, I will kindle a fire in Zion, and it shall consume the foundations thereof." David said, "If there is a fire outside and honor inside, who can live in it?" "Lord, who shall dwell in Your tent?"

Another interpretation of "who shall dwell in Your tent" (Psalm 15:1) is "who shall sojourn in Your holy mountain" (Talmud Bavli, Tractate Berachot 7b). It is not written here "who shall live" but "who shall dwell". Who is able to dwell permanently in Your presence? Rabbi Yehoshua ben Levi said, "What if Nadav and Avihu, who entered the Temple, left it burnt up?

From here and onward, who shall dwell in Your tent?" Rabbi Shmuel said, "It is written in Chronicles (1:13:9) that Uzzah put forth his hand to steady the Ark, and God was angered with him. From here and onward, who shall dwell in Your tent?" This is similar to a person who enters a foreign country and sees that they sell poisonous food and wonders who can survive on that.

His companions said to him, "One who has a lot of money." Similarly, David said before the Lord, "Who shall dwell in Your tent?" And the Lord replied to him, "One who has performed righteous deeds." (Psalm 15:2)...

He who walks uprightly and works righteousness. He who walks uprightly is the Holy One, Blessed be He, as it is said, "The Rock, His work is perfect" (Deuteronomy 32:4). And he who works righteousness is the Holy One, Blessed be He, as it is said, "For the Lord is righteous; He loves righteous deeds" (Psalms 11:7). And he who speaks truth is the Holy One, Blessed be He, as it is said, "But the Lord is the true God" (Jeremiah 10:10).

He who does not wrong his fellow is the Holy One, Blessed be He, who did not wrong Israel at the time of the Golden Calf, as it is written, "And the Lord repented of the evil which He thought to do unto His people" (Exodus 32:14). He who does not bear reproach for his neighbor is the Holy One, Blessed be He, as it is said, "To the children of Israel with his neighbor" (Psalms 68:15). He who despises the vile, but honors those who fear the Lord is the Holy One, Blessed be He, as it is said, "And the people journeyed not until Miriam was brought in" (Numbers 12:15), which teaches that the pillar of cloud was delayed for her.

He who keeps his oath even to his own hurt is the Holy One, Blessed be He, as it is said, "But as the Lord lives, who has established me, and set me on the throne of David my father, and who has made me a house, as He promised, Adonijah shall be put to death this day" (1 Kings 2:24). And it is said, "And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be expiated with sacrifice nor offering forever" (1 Samuel 3:14).

He who swears to do evil and does not change is the Holy One, Blessed be He, who withholds his wrath and forgives, as it is said, "As the Lord lives, the glory of the Lord shall be established, and all the earth shall be filled with His glory" (Numbers 14:21). Rabbi Avin said, "He who swears to do evil is one who deprives himself of his money in order to distress his soul to do a mitzvah." And the Rabbis say that it is one who swears to restrain his evil inclination from sinning.

He who does not lend his money on interest is the Holy One, Blessed be He, who did not give the Torah for money. As it says (Isaiah 55:1), "Ho, everyone who thirsts, come for water; and he who has no money, come buy and eat; come buy wine and milk without money and without price." And "He who takes no bribe against the innocent" (Psalms 15:5). For if all the nations of the world were to gather and offer all their wealth for one mitzvah (commandment) of the Torah, they could not fulfill it.

Similarly, it is written (Song of Songs 8:7), "Many waters cannot quench love." These are the nations of the world, as it is written (Isaiah 17:12), "Woe to the multitude of many people." They seek to extinguish the love that the Holy One, blessed be He, has for Israel. "Rivers cannot wash it away" (Song of Songs 8:7).

Rabbi Azariah says in the name of Rabbi Yehudah: In the future, when all the nations come to accuse Israel, and they say before the Holy One, blessed be He, "Master of the Universe, these are idolaters, and these are idolaters; these are those who commit sexual sins, and these are those who commit sexual sins; these are those who shed blood, and these are those who shed blood," He will say to them (Song of Songs 8:7), "If a man would give all the substance of his house for love, they would utterly despise him."

What is written afterwards (Song of Songs 8:8)? "We have a little sister." What is this little one? All that Israel does is insignificant compared to what is given to them.

Thus, all year round, Israel is covered in sins, but on Yom Kippur, they are atoned for, as it is written (Leviticus 16:30), "For on this day, He shall forgive you."

Another thing is to be innocent. This refers to Abraham, as it is said (Genesis 17:1), "Walk before Me and be innocent." And to do righteousness. This is Isaac, whose actions were righteous and who gave his life for God.

And to speak truth. This is Jacob, as it is said (Micah 7:20), "You will give truth to Jacob, you will not lie to him." And to not speak ill of one's neighbor. This is Benjamin, who knew of Joseph's sale and did not reveal it to his father, and did not do evil to his brother.

And he did not bear disgrace for his relatives. This is Joseph, who could have done evil to his brothers but did not, and did not bear disgrace for his relatives. This is Pinchas, who was from the tribe of Levi and the son of a priest from the tribe of Shimon, and who stood up against evil and killed the offender. He was disgusted and disdained in his eyes.

This is Moses, who despised the humiliation of his people in Egypt and was preoccupied with the bones of Joseph. And he honors those who fear God. This is David, as it is said (1 Samuel 30:26), "Here is a blessing for you." And he despises what is disgusting in his eyes.

This is Hezekiah, King of Judah, who dragged his father's bones on a stretcher of ropes. And he honors those who fear God. This is Jehoshaphat, King of Judah, who, when he saw a wise disciple, stood up from his throne, hugged him, kissed him, and called him "my teacher, my teacher." He swore to do good.

This is Boaz, who swore to his adversary (Ruth 3:13), "As the Lord lives, I will lay with you until morning." Another thing is Elisha son of Shaphat, as it is said (2 Kings 2:2), "As the Lord lives, before whom I stand, I will not leave you." Another thing is Elijah, as it is said (1 Kings 17:1), "As the Lord lives, before whom I stand, if there is dew or rain these years." He did not take his money through dishonesty.

Rabbi Akiva used to expound on the verse "these are the living creatures that you may eat" (Leviticus 11:2) and he would say that just as the Torah states that certain creatures are permitted to eat, so too it says that certain actions and behaviors are prohibited. This is based on the principle that the Torah uses similar language and concepts to teach us lessons and draw parallels between different areas of our lives.

Another example of this principle is found in the verse "As the Lord lives, if there will be dew and rain in the next few years, I will not give you silver with interest" (1 Kings 17:1). This verse is connected to the story of Elijah the prophet, who hid the other prophets in a cave and provided them with food and drink. The verse emphasizes that Elijah did not take interest on the money he gave to support them.

The verse "he who does these things shall never be moved" (Psalms 15:5) is also connected to the principle of similar language and concepts. Rabbi Samuel was unsure of what this meant until King Solomon explained that it refers to someone who keeps the commandments and avoids wrongdoing, even in difficult circumstances. Rabban Gamliel was moved to tears when he read this verse because he realized how difficult it is to achieve such a level of righteousness.

However, Rabbi Akiva found joy in reading the same verse and others like it, because he understood that the Torah uses similar language and concepts to teach us important lessons and encourage us to strive for greater spiritual heights. Ultimately, the message is that we should strive to avoid all forms of wrongdoing and strive to keep the commandments in every aspect of our lives. Even if we fall short in one area, we can still strive to improve and follow the Torah's teachings to the best of our ability.

"Keep me as the apple of your eye; hide me in the shadow of your wings" (Psalm 17:8). From here they said that whoever enjoys this world without blessings will be held accountable until he performs the commandments. Rabbi Abbahu said, "It is written, 'Lest the fullness of the earth make the seed holy' (Deuteronomy 22:9). This world is like a vineyard.

And how is its redemption a blessing? Why did Rish Lakish say, 'You have said to the Lord, "You are my Lord, apart from you I have no good" (Psalm 16:2)?' If you eat and bless, it is as if you have eaten from your own. Another interpretation is that 'Apart from you, all the good things will pass away and come upon you.'

Another interpretation is that 'I consume all the good things in my body, but my body does not consume them.' Rabbi Aha said, 'When I bring good into the world, I do not bring it without you.' As it is said, 'And without you no man shall raise his hand' (Genesis 41:44)."...

You said something else to God. David said before the Almighty, "Even though I was a king, Your Kingship is upon me." The Almighty replied, "I don't hold your goodness against you, but to whom do I hold the Saints in the land? The Almighty doesn't call the righteous holy until they are given the land and until the day of death.

Why did the Evil Inclination make people in this world and not believe in them until the day of death? Similarly, Solomon said, "There is no righteous person on earth who does good and does not sin" (Ecclesiastes 7:20). Therefore, one is not called holy until they are given the land. Even the Patriarchs were not called holy until they were given the land.

As it says, "Behold, in His holy ones He will not trust" (Job 15:15). And when did He trust them? When He said to Moses, "Go and gather the elders of Israel" (Exodus 3:16). From this, Moses inferred and said, "Remember Abraham, Isaac, and Israel, Your servants" (Exodus 32:13).

Rabbi Pinchas said, "The forefathers of the world wanted their dwelling to be above, and even so, they were not called holy until they were given the land and the exile was closed before them." Rabbi Chama asked, "What is the verse that states, 'He drags the mighty with His power'? This is the Evil Inclination. 'Mighty with his power' refers to the generation of Enosh, the generation of the Flood, the generation of the Dispersion, and the people of Sodom, as it is written, 'In pain shall you eat of it' (Genesis 3:17), and it says, 'I will increase your pain and your travail' (Genesis 3:16).

He increased their pain, referring to the forefathers of the world. Did they lose anything? Scripture says, 'I will not pour out their drink offerings of blood' (Psalm 16:4). As we learned, they went down and returned from the war and recited the Shema in the chamber of hewn stone....

Another thing that angered them was when King David said that many of his generation would suffer greatly and die for the sanctification of God's name. The Lord said to him that their sacrifices were not in vain, for their blood was more precious to Him than sacrifices. Rabbi Yehudah said in the name of Rabbi Idi that suffering was divided into three parts: one part was taken by the ancestors and all generations, one part by the generation of the destruction of the Temple, and one part by the generation of the Messiah.

What did the generation of the destruction of the Temple do? They would bring iron balls and flatten them under their breasts, giving up their lives for the sanctification of God's name. And they would also bring reeds and put them under their fingernails, and in this way, they died for the sanctification of God's name.

Another thing that will increase their frustration. David said before the Creator of the world that people who rush to come before Him but delay in leaving cause them much distress. And when they were told to pour libations for foreign worship and He said, "I will not pour." "I will not slaughter" "I will not drink water in a red cup." They say to him, "Swear in the name of foreign worship." And He says, "I will not swear." As Moses taught us, "Do not mention the names of other gods or let them be heard from your mouth." But God is my allotted portion and cup. Rabbi Yehuda said in the name of Reish Lakish, "What does 'support my lot' mean? This lot should support me at Sinai."

"Chords have fallen to me in pleasant places." (Psalm 16:6) There are two Torahs, the written Torah and the oral Torah. Rabbi Pinchas said: "Lots were cast for the nations of the world, and my lot fell in pleasant places" (Deuteronomy 32:8), "When the Most High gave nations their homes" (ibid. 32:8), "For the LORD's portion is His people" (ibid. 32:9). Just as one might say, "Ploni's estate fell to Ploni," so too, "The fair portion assigned to me is indeed delightful" (ibid. 32:9), and "For I have received a goodly heritage" (Psalms 16:6). Rabbi Yochanan said: "The reward for performing commandments has fallen to me."

I will bless the Lord who counsels me. Rabbi Shmuel bar Nachman used to interpret this verse with regard to Abraham our father, who did not learn from a teacher. So who taught him? Rabbi Shimon ben Yochai taught that God summoned Abraham's two kidneys, and they overflowed with wisdom and knowledge. You should know that this is so, as it was revealed to him between the pieces, and God showed him four things: the Torah, the sacrifices, Gehenna, and the kingdoms, and so on (in Psalm 1)....

"I have set the Lord always before me." Rav said that when a person blesses, they should say "Baruch Atah Hashem (Blessed are You, Lord)." Shmuel said to say "Baruch Hashem (Blessed be the Name)." According to Rav's opinion, it is written "I have set the Lord always before me, because he is at my right hand, I shall not be moved" (Psalm 16:8). Rabbi Zeira and Rabbi Yehuda Taruyah said, "Any blessing that does not include mentioning the Kingdom is not a proper blessing." What is the reason for this? "I will extol You, my God, O King, and I will bless Your name forever and ever. Because he is at my right hand, I shall not be moved" (Psalm 145:1,16). The words of the Torah were skilled for David, and they brought him cases to examine. And he said (Psalm 119:46), "I will speak of your testimonies also before kings, and will not be ashamed."

"Therefore my heart rejoices, and my soul is glad; even my flesh shall rest in hope." Rabbi Abbahu said, "Honor is exiled when children make use of it." Another interpretation: "Therefore my heart rejoices in the words of the Torah, and my honor shall be revealed in the King Messiah who will come from me, as it is said, 'For on every glory there shall be a covering' (Isaiah 4:5). Even my flesh shall dwell in safety, after death." Rabbi Isaac said, "This teaches that the worm and the maggot did not have power over King David's body."

"For you will not abandon my soul to Sheol; you will not allow your pious one to see the Pit." (Psalms 16:10) The Holy One, blessed be He, is called the "pious one" as it says, "For I am pious," says the Lord (Jeremiah 3:12). David also called himself a "pious one" as it says, "Guard my soul, for I am pious" (Psalms 86:2). Rabbi Alexandri said: Anyone who hears his disgrace and remains silent is called a pious one. David heard his disgrace and remained silent, therefore he is called a pious one.

"Teach me the way of life." Rabbi Yudan said, "David said before the Holy One, blessed be He, 'Teach me the way of life.' And He said to him, 'You desire life? Look to the fear of the Lord, for fear of the Lord adds days.' Rabbi Azariah said, 'David said before the Holy One, blessed be He, "Teach me the way of life." And He said to him, "You desire life? Look to the Torah, for it is a tree of life to those who hold fast to it."' Rava said, 'David said before the Holy One, blessed be He, "Teach me the way of life." And He said to him, "You desire life? Do good and eat well, for pleasantness is in your right hand, and victory."' Two Amoraim said different explanations: one said it refers to those who come to study Torah, as it says, 'From His right hand came a fiery law for them' (Deuteronomy 33:2); and the other said it refers to scribes and teachers of children, who are destined to dwell in the shadow of the Holy One, blessed be He, as it says, 'I have set the Lord always before me.' Another interpretation is 'Teach me the way of life.' Rabbi Avin said it refers to the proper reading of the Torah on Rosh Hashanah and Yom Kippur, and the seven species of the Land of Israel. 'Satiated with joy from Your countenance' - do not read 'satiated', but rather 'satiated sevenfold.' These are the seven classes of righteous individuals who will see the face of the Divine Presence in the World to Come, as it says, 'You will make me know the way of life; the fullness of joys is in Your presence.' Do not read 'fullness', but rather 'sevenfold.' And it also says, 'And those who love Him are like the sun when it goes forth in its might.'"

Another thing, a letter to David. David said, "I am a blot." It is comparable to someone who was passing by and had two coins in his hand. He saw a tavern, one of which served fish and the other served meat.

He said, "What should I do? If I ask him to bring me food, immediately he will bring me a tray, but I only have two coins in my hand." So he went and said to him, "Give me food for two coins." He said, "What can I give you for two coins?"

He said to him, "Didn't you hear what the parable says, 'Dance according to your coins'?" Similarly, King David said, "I cannot sit with the great ones, I wait with the little ones. Let Abraham, Isaac, and Jacob be in the pocket, and Moses and Aaron in the lining, and I will be at the threshold (Psalms 131:1). I have chosen to be humbled in the house of God.

And if I do not have a place to sit at the threshold, then I will not leave the tavern (Psalms 84:11-12). Within the walls of Jerusalem, hallelujah."

Another thing, a letter to David. David said, "I am a stain." This is similar to someone who was passing by and had two coins in his hand. He saw a certain inn, one of which served fish and the other served meat.

He said, "What should I do if I tell him to bring me food?" Immediately, he brings me plates and I only have two coins. He went and said to the innkeeper, "Give me food for two coins." The innkeeper asked, "What will I give you for two coins?"

He replied, "Haven't you heard what the parable teaches? 'According to my purse, I dance.' " Similarly, King David said, "I cannot sit with the great ones, I will wait with the little ones. Let Abraham, Isaac, and Jacob be in the small room, and Moses and Aaron be in the antechamber, and I will stand on the threshold (Psalms 131:1-2). I have chosen to huddle in the house of God.

And if I cannot sit on the threshold, I will not leave the inn (ibid). Within the walls of Jerusalem, hallelujah. A prayer of David: "Hear, O Lord, my righteousness" (Psalms 17:1). This is as the scripture says (Proverbs 21:27), "The sacrifice of the wicked is an abomination."

Rabbi Yehoshua said in the name of Rabbi Chanina, "Because Balaam said to Balak (Numbers 23:1), 'Build me here seven altars,' meaning that the Lord desires sacrifices. But He says to Job's friends (Job 42:8), 'Now take for yourselves seven bulls and seven rams.' The Lord said to them, 'I do not desire your sacrifices; the sacrifice of the wicked is an abomination to Me.' So what do I desire from the prayers of Israel? As it is said (Proverbs 15:8), 'The prayer of the upright is His delight.'

Another interpretation is prayer. What did David see to say five things in this verse and then "My judgment will come before you"? But David said, "If you bring my judgment on Yom Kippur in the morning, I will not be able to stand." But since I recite Shema and pray four prayers afterwards, my judgment will come before you.

Our rabbis changed it and said, "The king neither judges nor is judged." Rabbi Yochanan said, "David said before God, 'I am a king and you are a king, it is fitting for a king to judge a king.' This is what is written, 'My judgment will come before you.'" Another interpretation: When God sent an angel before Israel, what is written there?

"Behold, I am sending an angel before you." What is written after that? "Beware of him." Why is the name of God engraved on the hearts of angels like an Istiritigos?

This is what is written, "The chariots of God are myriads upon myriads; the Lord is among them." The name of God is common among them, such as Michael and Gabriel. And why did He tell them to beware of him? God said to them, "As in the custom of the world, the king does everything that is requested of him, if a prosecutor is given in the country and the people of the country come and ask him, maybe they can at least plead."

And he answered them that if he sends them Prostokosrin to the country and they are charged a hundred liters of gold, and the people of the country ask them for at least what the king commanded, he cannot exempt them because he is a messenger. Thus said David our Master, there is no one else but you who can exempt, but from you judgments come forth. Rabbi Yehuda said, "What is 'from you judgments come forth?'"

Rabbi Yehuda said, "When David counted Israel, he was angry with the Holy One, blessed be He, and said, 'I did not say that they should not be counted or numbered, and You are casting them away.' And Gad the prophet was sent to him, and said to him (2 Samuel 24:12), 'Three things I offer you.' Just as your master, Saul, was decreed with three things, so I decree upon you three things: (Isaiah 27:8), 'In measure, when you send them away, you will contend with them; He has expelled them with His fierce breath in the day of the east wind.'

And what are the three things? Either the Lord will smite him, or he will die naturally, or he will fall in battle and perish. When he said to him (2 Samuel 24:13), 'What shall I do? Which shall I choose?'

David was standing and raging, and did not know what to answer him. David said, 'If I say famine, immediately all of Israel will say that David was rich and his treasures were full, so what does he care? And if I say war, immediately they will say that David was a hero and his men were heroes, so what does he care? Rather, I choose something that is equal for the poor and the rich, for the small and the great.'"

And Gad the prophet also hinted to him that he should clarify the matter, as it is written in Samuel: "Now therefore, consider and see what answer I shall return to Him who sent me." He said to him, "Say to Him, 'Thus says David: "I am in great distress. Let me fall now into the hand of the Lord, for His mercies are very great; but do not let me fall into the hand of man."'" This is similar to a man who fell down.

They asked him where he wanted to be buried, with his father or his mother. He said, "Woe to the ears that hear such things!" Nevertheless, he said, "With my father is good for me." So David said, "Woe to them that hear such things!"

But he said, "Let me fall now into the hand of the Lord." Come and see the mercy of the Holy One, blessed be He, even though He chose three days which are equivalent to thirty-six hours. As it is written, "And the Lord sent a plague upon Israel from the morning even to the time appointed." Rabbi Hiyya taught that it was from the time of the slaughtering of the daily offering until the sprinkling of its blood.

But the Rabbis say from the rising of the sun until its setting. Rabbi Tanchuma said at that hour the Ten Commandments, the two Tablets, the three Patriarchs, the five books of the Torah, the seven days of the week, and the eight days of circumcision all pleaded before the Holy One, blessed be He, to waive one hour for each of them. For if the Israelites should cease to exist, there would be no one to watch over them, and they would be nullified from the world.

The Holy One, blessed be He, waived thirty-six hours for them. And the hour that was left caused the death of seventy thousand. The Rabbis say that Abishai ben Zeruiah fell, who was equal in weight to seventy thousand of Israel. This is what is written: "And he said to the destroying angel, 'It is enough.

Now stay your hand.' And the angel of the Lord was by the threshing floor of Araunah the Jebusite." Great is your dwelling place, O Lord. Immediately (2 Samuel 24:18), Gad came to David and said to him, "Go up and build an altar to the Lord." [A parable may be drawn from this.]

It is similar to a father who was striking his son, but the son did not know why he was being struck. After he struck him, the father told him to do a certain thing that he had commanded him to do several days ago, but the son had neglected it. Similarly, all those thousands who fell in the days of David fell only because they did not desire the building of the Temple. And are these matters not all the more severe?

If those who did not have the Temple built in their days and it was not destroyed in their days will be punished, how much more so will be done to us who have seen its destruction in our days and do not mourn and do not seek mercy for it? Therefore, the early pious ones established that Israel should pray three times a day, saying, "Please, God, bring back Your Presence to Zion and establish the order of worship in Jerusalem."

And they instituted the blessing, "Who builds Jerusalem," separately in the prayers and in the grace after meals, by the order of Moses our teacher. When David saw this, he said, "I have fallen into the hands of my enemies, who are striking me." But the Lord's mercies are many, therefore it is said, "Before You, my judgments are revealed."

Another thing, before you go, my judgment has come forth. Rabbi Levi said, "The Holy One, blessed be He, said to him, 'I made a Sanhedrin for you and had you judged before them for free.'" David replied, "Master of the Universe, You have written in the Torah, 'You shall not take a bribe,' and they are afraid to take a bribe and judge me. But as for You, who takes bribes from the wicked in this world, they should do repentance, good deeds, and prayer.

My judgment has come forth from You." The Holy One, blessed be He, said to Israel, "My children, until the gates of prayer are open, pray and repent, for I take bribes in this world. But when I sit in judgment for the world to come, I do not take bribes, as it is stated, 'A bribe will not appease the wrath of God, and He who hates bribes will live.' Therefore, it is said, 'You will make known to me the path of life,' referring to the ten days between Rosh Hashanah and Yom Kippur.

What is the meaning of 'delights in Your right hand forever'? This refers to the lulav, which is like one who takes, takes, and is victorious and comes. In the custom of the second temple, the supporters of the Pharisees and Sadducees would run with the palm branch, and whoever took it and brought it was victorious. Similarly, on Rosh Hashanah, they pass before Him like the children of Maron, and no one knows who is victorious, whether Israel or the gentiles.

After Rosh Hashanah, all of Israel comes and fasts on Yom Kippur, dressed in white and wrapped in white. After Yom Kippur, no one knows who has been forgiven. But when the first day of the holiday arrives, and all of Israel go out, young and old, carrying their lulavs in their hands, immediately everyone knows that Israel has been victorious in judgment and their sins have been forgiven. They know that they have been victorious, as it is stated, 'And also the Glory of Israel will not lie.'"

And he, the robber, says to Israel: "You have the commandment of the lulav, which is called pleasant, as it is said, 'Pleasantness is in your right hand forever.' Therefore, you are adorned and victorious over the nations of the gentiles (which is called victory), as it is said, 'And Israel also prevails.' Another thing, you shall inform me that this is the Torah, the way of life, as it is said, 'It is a tree of life to those who hold fast to it.'

And what is meant by 'satisfaction of joys'? It is our seven days of great rejoicing. Scripture, Mishnah, Talmud, laws, and legends, the details of the Torah and the details of the scribes."

"Another thing is that God has heard righteousness. When David said to Goliath, 'You come to me with a sword and a spear,' God heard righteousness. He listened to my cry when I fled from Saul and hid in the cave. He heard my prayer when I was afraid of Abner. I did not speak deceitfully with my lips. As it is written, 'And the Ziphites came up to Saul.'"...

Another thing is the prayer of David. When a person wakes up from sleep, they pray and say "Blessed is He who revives the dead." "God hears righteousness" (Psalm 17:1) refers to the recitation of the Shema. "Listen to my prayer" (Psalm 61:2) refers to prayer. "Attend to my cry" (Psalm 119:169) refers to the joy of Torah. "Without deceitful lips" refers to the Musaf prayer. Why "without deceitful lips"? Because we do not stand in prayer with empty words or deceitful speech, but with words of Torah and good deeds. Therefore, "judgment goes forth from you" (Isaiah 51:5) - that is, it goes forth and vindicates us....

"I have examined my heart in the night." As David said (Psalms 26:2), "Examine me, O Lord, and test me." God said to him, "You cannot stand." David said, "But I can stand." Once he was tested and did not falter, he began to shout, "Support me, and I will be saved!" God said to him, "Did I not tell you that you could not [stand]? Therefore, I call upon you, answer me."

Deliver your kindness, Savior of the needy. David said before the Lord, our Master, "Grant me from that which is destined for me, and keep watch over me." Therefore, He guarded me like the pupil of an eye. Rabbi Yudan said in the name of Rabbi, "There is no square cubit in the entire universe where there are not nine harmful spirits, and when a person puts his hand into them, the Lord guards him." Rabbi Yehoshua ben Levi said, "When a person travels along the way, a heavenly escort walks before him and proclaims, 'Make way for the escort of the Holy One, blessed be He.'" The rabbis said, "This is comparable to a person carrying a jar of oil on his head, with a swarm of wasps flying after him. The owner of the field said to him, 'Go and walk in the company of my laborers.'" When they approach him from the right, they are good omens, but from the left they are bad omens, as it is said, "Thousands at Your right hand, but it will not come near you." But the left hand only has control over one mitzvah, which is the mitzvah of tefillin, as it is said, "Bind them as a sign on your hand." Therefore, a thousand were assigned to the left. What is the meaning of "it will not come near you"? The Lord said, in accordance with the custom of the world, when a king goes out on a journey, all of his officials go out to guard him, and he needs them to provide for each and every one of them. But I have entrusted to you a thousand from the left and ten thousand from the right who are in need of you to guard you, and there is no one to help you and no one to say to you, "Provide for me." Rabbi Chanina said, "He did not say 'they shall fall' (in Hebrew: yipol) from your side a thousand, but rather, 'he shall fall.' For if harmful angels come upon you, these angels will fall before you." Another explanation of "he shall fall" is that the Holy One, blessed be He, will provide for you, as it says, "And from Menasheh there fell (yipolu) upon David" (I Chronicles 12:19). And all these angels that were given to man to protect him, protect him when he guards the Torah. Rabbi Elazar HaKappar said that God said to man, "Let My lamp be in your hand and your lamp be in Mine. 'My lamp in your hand,' as it says, 'For a commandment is a lamp and Torah is light' (Proverbs 6:23). 'Your lamp in Mine,' as it says, 'The lamp of God is the soul of man' (Proverbs 20:27). If you guard what is Mine, I will guard what is yours." Rabbi Chiya gave a parable: To what is this matter comparable? To two people who had vineyards, one in the Galilee and one in Judea. The one in the Galilee had his vineyard in Judea and the one in Judea had his vineyard in the Galilee. One day, one of them came to the other and said, "Guard my vineyard in the Galilee, and I will guard your vineyard in Judea. And if you lose my vineyard, I will lose your vineyard." So said the Holy One, blessed be He, to Israel: "If you guard the Torah, I will guard you," as it says, "If you shall diligently keep all this commandment which I command you to do it...then will the Lord...keep the covenant and mercy with them that love Him and keep His commandments" (Deuteronomy 7:12)....

"God arose, His enemies scattered; His foes fled before Him." (Psalm 68:1-2) Rabbi Pinchas, in the name of Rabbi Oshaya, said that God established five standing positions for David in the Book of Psalms. Four of them correspond to the four kingdoms that he saw in a vision through the Holy Spirit and how they would subjugate Israel, and God stood by each one of them. The fifth position corresponds to the kingdom of Gog, who will come to Israel with strength and say to God, "Arise, Lord, lift up Your hand."

David said to God, "My Lord, there is no one to join with her except You." What is meant by "Arise, Lord, lift up Your hand"? It can be compared to a strong man who was crossing a river with his son when he grabbed his hand to help him pass. When they reached the middle of the river, the current became stronger and the rope snapped, causing his son to be carried away by the current.

Immediately, the father cried out and said, 'Father, raise your hand and save me from drowning.' So too, the four kingdoms rule over the waters, as it is stated, 'Woe to the multitude of many people' (Isaiah 17:12), and Israel is drowning within it, as it is stated, 'I am sinking in deep mire, and there is no standing' (Psalm 69:3). If not for the Holy One, blessed be He, being with them, they would not have been able to escape, as it is stated, 'When you pass through the waters, I will be with you' (Isaiah 43:2).

And when David saw that sin causes them to become stronger like a current of a river to wash away Israel, he began to cry out, 'Arise, O Lord, with Your hand, save me from drowning.' Therefore, he says, 'Arise, O Lord, remember Your oath' (Psalm 10:12). He said to him, 'As your soul lives, I raise My hand, as it is stated, "For I lift up My hand to heaven"' (Deuteronomy 32:40), and it is stated, 'Behold, I will lift up My hand to the nations' (Isaiah 49:22)."

Another thing, "Arise, O Lord." Remember your oath that the angel swore in your name, as it says (Daniel 12:7), "And I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand unto heaven, and swore by Him that lives forever." And it is written (Isaiah 30:18), "Therefore the Lord will wait, that He may be gracious unto you." And all you have is an oath, as it says (1 Samuel 3:14), "Therefore I have sworn to the house of Eli."

Rabbi Yehoshua ben Levi said in the name of Rabbi Levi, "The Holy One, blessed be He, said, 'I have made an oath to reveal the end and to redeem you. Even if Gog and Magog come, I will fight them,' as it says (Zechariah 14:3), 'Then the Lord will go forth and fight against those nations.'" Therefore, David said, "Arise, O Lord, let not man prevail," meaning, decide the matter in favor of merit rather than liability.

Another interpretation is that the sword destroyed them, as it says (Psalms 20:9), "They are brought down and fallen, but we are risen, and stand upright." "Save my soul from the wicked, with Your sword." This was accomplished through the power of my forefathers and the power of the Torah, which is called a sword, as it says (Isaiah 49:2), "And He has made my mouth like a sharp sword." Another interpretation is that my soul was saved from that which was destined to come upon me through the power of that sword that Isaac said to me (Genesis 27:40), "And by your sword shall you live."

Another interpretation is that it is the same sword with which you will descend in the world to come, as it says (Isaiah 10:5), "Woe to Assyria, the rod of My anger." Rabbi Yehoshua ben Levi said in the name of Rabbi Levi, "My soul was saved from that wicked one whom you will eventually defeat with your sword," as it says (Isaiah 34:5), "For My sword is sated in heaven."...

"Your hand, O Lord, has killed them; they were killed by the sword. David spoke before the Lord, saying, 'Who are the mighty ones that have taken dominion from under your hand, and you have ruled over them in your world to subjugate them to your children? And who is this Nebuchadnezzar and Belshazzar?' And it is only the mighty ones who die, as it is said (Deuteronomy 3:6), 'We utterly destroyed them, as we did to Sihon king of Heshbon, destroying every city—men, women, and children.'

'They were killed by the sword,' because you ruled over the land. And there is no "Chald" but the land, as it is said (Psalms 49:2), 'Hear this, all you peoples; give ear, all inhabitants of the world, both low and high, rich and poor together.' 'Your belly you fill with treasure,' for they were enriched from the hidden treasures of the Temple, as it is said (2 Kings 24:13), 'He carried away all the treasures of the house of the Lord and the treasures of the king's house.'

'Their infants will be dashed in pieces,' as it is said (Jeremiah 27:7), 'All nations shall serve him and his son and his son's son.' 'And their leftovers to their children,' one orphan remained, and she became the queen of a kingdom that was not hers, as it is said (Esther 1:9), 'Also Queen Vashti gave a feast.' 'Your hand has killed them,' who were the mighty ones that ruled under your hand. 'They were killed by the sword,' because you ruled over the world.

'Their infants will be dashed in pieces,' but some remained alive, to whom you gave peace in this world, and your storehouses were filled with their treasures. 'Their infants will be dashed in pieces,' these are the Aspianus and his companions, and their leftovers were the two orphans who remained, Romulus and Remus. And you appointed for them a she-wolf who suckled them until they grew up and became great kings."

Another thing, in the generation of the Shoah, one speaks of the heroes who gave their lives for the sanctity of God and died by your hand. Your hand kills. They died by the sword. These are those who elevated their bodies to decay, like Rabbi Shimon bar Yochai and his son, who were hidden for thirteen years until their bodies decayed.

What did the Holy One, blessed be He, do? He saw him judging the birds, and they would come before him and take a drop of blood and leave. And some of them would come and take a feather. When Rabbi Shimon bar Yochai saw this, he said, "Even a bird does not come to this world without the will of the Almighty."

Birds cannot be caught without the consent of the Almighty. We, however, can be caught without the consent of the Almighty, but once we are caught, we are immediately released and the land of Israel is purified and separated. The Holy One, blessed be He, said to him, "David has lost his portion in life, but it is said of his descendants, 'How abundant is the goodness that You have stored up for those who fear You.' (Psalm 31:20) 'He will look with favor on your work and bring your children under your protection.' (Psalm 103:17) 'He will spare his life for the sake of his children.' (Psalm 72:14) 'He will deal kindly with His anointed, with David and his descendants forever.' (Psalm 18:51) David said before the Holy One, blessed be He, 'Master of the Universe, these [righteous people] come from the strength of Torah and good deeds.

But I come before You like a poor man seeking charity, as it is said, "I will be satisfied when I awaken in Your likeness." (Psalm 17:15) I will be satisfied together with those righteous people, as it is said, "Awake and sing, you who dwell in the dust." (Isaiah 26:19)'Another thing, I swear to see in the future, as it is said, 'For no man can see Me and live.' (Exodus 33:20) But in the future, at the time of the resurrection of the dead, I swear to see, as it is said, 'And on that day, it shall be said, "Behold, this is our God." (Isaiah 25:9) 'And it shall be said, "The Lord has returned to Zion, and they have seen Him face to face."' (Isaiah 52:8)