Midrash Tehillim Reader

Another thing I swear by righteousness. See the power of charity that a person gives to the poor, he merits and receives the face of the Divine Presence. It can be compared to a carriage driver who wishes to see the king's face. He makes a crown according to his glory, and by placing the crown on the king's head, he sees the king's face.

See how powerful charity is that through charity, one receives the face of the Divine Presence, as it is said, "In righteousness I will behold Your face" (Psalms 17:15). What did David see to explain the merit of charity alone? To teach you that even wicked people who have only the merit of charity alone, merit and receive the face of the Divine Presence, as it is said, "And the glory of the Lord will be revealed, and all flesh together shall see" (Isaiah 40:5).

Everyone sees, the righteous and the wicked. So what distinguishes the righteous from the wicked? That the wicked know before whom they are sinning, and the righteous know before whom they will stand in judgment.

Another thing, I am in righteousness. Since the wicked prosper in this world and deny the existence of God, while the righteous suffer in this world and die for the sake of their Creator, therefore David said "I am not among the sinners before You, but among those who toil in the Torah, as it is written 'Justice, justice, you shall pursue' " (Deuteronomy 16:20). Therefore it is said "In righteousness I will behold your face.

Another interpretation: A prayer of David. "Hear, O Lord, righteousness." This is what is written (Samuel II 22:7): "And this is to Judah; and he said, 'Hear, O Lord, the voice of Judah.'" There it is taught: "Hillel says: a filled-up amount of drawn water invalidates a mikveh, and one must express it in the language of his teacher. Shammai says: nine kavim of water invalidate it. And the Sages say: neither in accordance with the opinion of this one, nor in accordance with the opinion of that one. Until two Gardayim (dung heaps) came from the Ash heap, and bore witness from the mouth of Shemaya and Avtalyon that three Log of drawn water invalidates a mikveh, and the Sages upheld their words. Why was the place and their expertise mentioned? Is there no expertise lower than that of the Gardayim, and no more despicable place in Jerusalem than the Ash heap? Rather, it is to teach you that just as the fathers of the world did not stand by their words in a place of rumor, so too, a person should not stand by his words in a place of rumor. Why do they mention the words of Beit Shammai and Beit Hillel only to nullify them? To say to future generations that a person should not stand by his words, since the fathers of the world did not stand by their words. Why do they mention the words of an individual, since the halakha is not in accordance with him, but rather in accordance with the majority? Perhaps an individual will see the words of the court and rely on them, that a court cannot nullify the words of another court unless it is greater than it in wisdom and number. Hence, you learn that a person must rely on the words of the early sages and order his words according to the words of the Torah. And so we find in David, that he relied on the words of his teacher Moses, when he saw that he prayed for him and his tribe, and said (Samuel II 22:7): "And this is to Judah, and he said, 'Hear, O Lord, the voice of Judah.'" He began praying for himself in the same language, "Hear, O Lord, righteousness," since the voice mentioned later refers only to the voice mentioned in David's prayer, as it is written (Samuel I 26:17): "And Saul knew the voice of David."...

Listen, Ranati. There is no "rana" here, but rather a similar "rana" as mentioned above, as it says (Kings I 8:28) "to hear the cry." There it is written (Deuteronomy 33:7) "Hear, O Lord, the voice of Judah," and here it is written "Hear, O Lord, the cry of righteousness." Why is it that the righteous want the Divine Presence and reduce themselves from what is given to them? (Psalms 37:9) "Happy is he who seizes your infants and dashes them against the rock."

Thus said the Holy One, blessed be He: "Happy is he who takes and dashes your little ones against the rock." Thus said the Holy One, blessed be He, "I will dash your little ones against the rock, just as you dashed mine." We did not hear during the destruction of the Temple that our children were dashed, but rather that they were taken into captivity. Rather, thus said the Holy One, blessed be He, "You have destroyed my Temple, which I built so that Israel might uphold my Torah, which they received from me as children," as it says (Psalm 8:3) "Out of the mouth of babes and sucklings have you established strength."

Therefore, I will dash yours. And thus it says (Psalm 28:4), "Give them according to their deeds, and according to the wickedness of their endeavors; give them after the work of their hands; render to them their just deserts." (Psalm 64:9) "They shall take hold of their own tongues; all that see them shall flee away." (Psalm 10:15) "Break the arm of the wicked and evil man; seek out his wickedness until You find none."

When the Holy One, blessed be He, takes revenge against the wicked, we will play music before Him. Rabbi Akiva expounded (Isaiah 5:14), "Therefore hell has enlarged herself, and opened her mouth without measure." Without measure is written here, but it means "without limit." To one who does not have a commandment in his hand, let him decide in favor of merit, for this is for the World to Come.

However, even in this world, a Talmudic teaching obligates him, and one teaches him about merit, as it is stated (Job 33:23): "If there is an angel of one thousand who will intercede for him." (2 Samuel 21:2) "Now the Gibeonites were not of the people of Israel." Why did David distance himself from them, causing famine year after year? David said that there are four things that cause rain to cease: idol worship, illicit sexual relations, bloodshed, and judges who rule over the public but do not give charity.

Concerning idol worship, it is written (Deuteronomy 11:16), "Take heed to yourselves, lest your heart be deceived." And it continues (Amos 4:7), "He stopped the heavens." Concerning illicit sexual relations, it is stated (Jeremiah 3:2), "You have acted like a harlot with many lovers." And it continues (Hosea 2:9), "And I will restrain the rain."

Concerning bloodshed, it is stated (Numbers 35:33), "The blood pollutes the land." Concerning judges who rule over the public but do not give charity, it is stated (Proverbs 25:14), "Like clouds and wind without rain is a man who boasts of gifts he did not give." David searched in every generation and did not find one of them. He asked in the Urim and Thummim, as it is stated (2 Samuel 21:1), "David inquired of the Lord about Saul and his house of blood."

Of Saul, for you did not show him kindness. "And to the house of the Damim who killed the Gibeonites, David sent and called to them, saying, 'What shall I do for you, and with the house of Saul?' They said to him, 'It is because he killed seven of us, the sons of the Damim, who were woodcutters and water drawers, and the chief and scribe and sun.' David said to them, 'What do you want me to do for you?'

They replied, 'Let seven men from his descendants be given to us, and we will hang them before the Lord in Gibeah of Saul, the chosen one of the Lord.' But the king said, 'I will give them to you.' David then asked, 'What should I give you?' And they said to him, 'We have no silver or gold with Saul.'

David said, 'Perhaps they are divided in their hearts, let each man give what he thinks is best, and we will reconcile with him.' Then David said to them, 'What do you want me to do for you?' And they said, 'Give us silver and gold, for those who killed us are destroying us.' David said, 'I have no silver or gold with Saul.'

At that time, the Lord granted three good things to Israel: merciful people, those who are ashamed, and those who do good deeds. Merciful, as it is said, 'And He will give you mercy and have mercy on you.'" "Regarding those who are bashful, it is said (Exodus 20:17), 'And for this purpose His fear shall be upon your faces, that you shall not sin.' Therefore, being bashful is a sign that one does not sin.

And whoever does not possess the trait of shame has the status of an uncircumcised person who did not stand with our forefathers on Mount Sinai. Those who do acts of loving-kindness are mentioned in Deuteronomy 7:12, 'And keep the covenant and the loving-kindness.' However, the Gibeonites do not possess any of these traits, as it says in 2 Samuel 21:2, 'The Gibeonites are not of the children of Israel.'

Come and see how beloved the Holy One, blessed be He, holds the converts, for our father Abraham did not circumcise anyone until he himself was ninety-nine years old. If he had circumcised his son at the age of fifty or sixty, a convert would have been able to convert at the age of forty or fifty. Therefore, the wheel of the Holy One, blessed be He, revolved with him until he reached the age of ninety-nine, so that the door would not be closed to future converts.

And so that He could give reward for days and years and increase the reward of those who do His will, in order to fulfill what is said (Isaiah 42:21), 'The Lord desired for the sake of His righteousness.' Similarly, it is found in four categories that confess and say before He who spoke and brought the world into being (Isaiah 45:23), 'This one will say, "I am for the Lord," and this one will call in the name of Jacob, and this one will write with his hand to the Lord, and adopt the name of Israel.'

'This one will say, "I am for the Lord," and will not be intermingled with sin.' 'This one will call in the name of Jacob' refers to the righteous converts. 'This one will write with his hand to the Lord' refers to those who repent. 'And adopt the name of Israel' refers to those who fear Heaven."

And the Gibeonites who were not called by the name of Jacob, as it says about them (Genesis 33:14), "And let El-Shaddai grant you mercy." And they did not show them mercy. David stood up for them and reconciled with them. Therefore it is said, "And the Gibeonites were not of the children of Israel."

Ezra also reconciled with them, as it says (Nehemiah 3:26), "And the Nethinim dwelt in Ophel." Even God will distance them in the future, as it says (Ezekiel 48:19), "And those who serve the city shall serve it out of all the tribes of Israel. It shall be that which remains." Rabbi Elazar said that the Holy Spirit appeared in three places: in the court of Shem, as it says (Genesis 38:26), "And Judah recognized and said, 'She is more righteous than I.'" Perhaps he did not say this, but rather someone else said it in his presence.

A Heavenly Voice went forth and said, "She is more righteous than he." In the court of Samuel, as it says (1 Samuel 12:3), "Here I am; testify against me before the Lord and before His anointed." And they said, "You have not defrauded us." A Heavenly Voice went forth and said, "He is telling the truth in this matter."

In the court of Solomon, as it says (1 Kings 3:26), "Give her the living child, and by no means kill him." She is his mother. A Heavenly Voice went forth and said, "She is his mother." Rava interpreted that 613 commandments were stated to Moses at Sinai, corresponding to the number of the days of the solar year, and 248 positive commandments correspond to the number of a man's limbs.

Rav Hamnuna said, "What is the verse that teaches this?" (Deuteronomy 33:4) "Moses commanded us a law." The word "law" has a gematria of 611, and when you add "Anochi" and "I am" from the verse (Exodus 20:2), the total is 613. And Rav Yehudah said, "A word and the Sabbath preceded the giving of the Torah." David came and established them on 13, as it says (Psalms 15:1-2), "Who shall dwell in Your tent, who shall reside on Your holy mountain?"

"Going innocently" means Abraham, who "walked innocently and did righteousness" (Genesis 17:1). "Speaking truth in his heart" means Rav Sapphira, who "never let a lie cross his lips." "Not slandering with his tongue" means Jacob, who said "Perhaps my father will feel me up," but did not commit any evil against his fellow. "Not taking shame upon his relatives" refers to one who is close to his family.

Rabbi Simon said that God's attribute of mercy is not like that of humans. If a human has a shameful or poor relative, he disowns him, but God brought the children of Israel out of Egypt and called them his relative. He considered Hezekiah a wicked king who dragged his father's bones with a rope, but he honored Jehoshaphat, who treated his disciples with respect. One who swears to do evil and does not change is like Rabbi Yochanan, who said, 'I fast until I finish my portion [of the daily study].

He never took interest even from a non-Jew, nor did he accept a bribe even from an innocent person, like Rabbi Yishmael son of Rabbi Yose. Whoever does all these things will never fall. One who does some of them may fall eventually. These are the things that are said [in praise of the righteous] - one of them is: 'He who walks righteously' [Isaiah 33:15], referring to Abraham.

'And speaks uprightly' - one who does not speak insultingly of others. 'He who stops his ears from hearing of bloodshed' [ibid.] - one who does not listen to slander. 'And shuts his eyes from looking upon evil' [ibid.] - one who does not gaze at women when they are washing clothes. [Other examples of righteous behavior include:] 'He has told you, O man, what is good' [Micah 6:8] - this is [the practice of] performing acts of kindness.

'And what does the Lord require of you but to do justice' [ibid.] - this is the obligation to pursue justice. 'And to love mercy' [ibid.] - this is the act of giving charity. 'And to walk humbly with your God' [ibid.] - this refers to acts that are typically done publicly, such as accompanying a bride and groom [to their wedding], which the Torah refers to as 'walking humbly.' Other acts, which are typically done privately, are even more praiseworthy.

Isaiah returned and cited two [righteous] qualities, as it says, 'Keep justice, and do righteousness' [Isaiah 56:1]. Amos cited one, as it says, 'Seek me and live' [Amos 5:4]. Habakkuk also cited one, as it says, 'And the righteous shall live by his faith' [Habakkuk 2:4]."walk humbly with God."

"To the conductor, for the servant of the Lord. This is what the scripture says (Psalms 16:1), 'A psalm of David. Preserve me, O God, for in You I have taken refuge.' Rabbi Yudan in the name of Rabbi Yehuda said, 'Everything that David said in his book, he said corresponding to himself, to all of Israel, and to all times.'

Our Master, the Lord of the Universe, You performed miracles for us at night and we sang praises at night, as it says (Exodus 15:2), 'The Lord is my strength and my song, and He has become my salvation; this is my God, and I will praise Him.' And it says (Isaiah 30:29), 'You shall have a song, as in the night when a holy festival is kept; and gladness of heart, as when one sets out to the sound of the flute, to go to the mountain of the Lord, to the Rock of Israel.'

You performed miracles for us during the day and we sang praises to You during the day, as it says (Psalms 118:24), 'This is the day that the Lord has made; let us rejoice and be glad in it.'...

Another explanation is that "On the day that God saved him" refers to what is written in Psalm 71:15, "My mouth shall tell of Your righteousness." You can infer from this that David did not allow any limb of his body to insult the Almighty. He praised Him with his head, as it says, "My head will be saturated with oil" (Psalm 23:5). He gazed at Him with his eyes, as it says, "My eyes are ever towards the Lord" (Psalm 25:15).

He spoke of His righteousness with his mouth, as it says, "My mouth shall tell of Your righteousness" (Psalm 71:15). He meditated on His words with his tongue, as it says, "And my tongue shall meditate on Your righteousness" (Psalm 35:28). He was exhausted from calling out to Him with his throat, as it says, "My throat is parched" (Psalm 69:4). His lips rejoiced in speaking of Him, as it says, "My lips shall sing Your praise" (Psalm 71:23).

His heart and flesh exalted in Him, as it says, "My heart and my flesh sing for joy to the living God" (Psalm 84:3). In short, he praised God with all his bones, as it says, "All my bones shall say, 'Lord, who is like You?'" (Psalm 35:10). His soul blessed God, as it says, "Bless the Lord, O my soul" (Psalm 104:1). And his spirit praised Him, as it says, "Let every soul praise the Lord" (Psalm 150:6).

David said, "Even though I praised Him in all these ways, I still cannot adequately praise Him. 'My mouth shall tell of Your righteousness.'"...

Another thing to the conductor, to serve God. What did David see fit to say to the servant of God? To teach you that anyone who repents for their sins, the Almighty adds honor to them and calls them a beloved name. Come and see this in the case of the sons of Korah: until they repented, they were not called beloved, but after they repented, they were called beloved (Psalms 45:1).

To the conductor, on Shoshanim. When they repented, they were called friends, as it says, "To the conductor, on the Shoshanim, for the sons of Korah, a maskil, a song of friendship" (Psalms 47:1). You also find this with David, as until he repented, he was not included in the upper assembly, but after he repented, he was included in the upper assembly and was called the servant of God, to the conductor, for the servant of God.

You will find that anyone who calls themselves a servant, the Almighty calls them a servant. Abraham called himself a servant (Genesis 18:3), "My lord, if now I have found favor in your sight, do not pass on by your servant." And the Almighty called him a servant (Genesis 26:24), "Because Abraham obeyed Me and kept My charge, My commandments, My statutes, and My laws." Jacob called himself a servant (Genesis 32:11), "I am not worthy of all the mercies, and of all the truth, which You have shown to Your servant."

And the Almighty called him a servant (Isaiah 44:1), "But now listen, O Jacob, My servant." Moses called himself a servant (Deuteronomy 3:24), "O Lord God, You have begun to show Your servant Your greatness and Your mighty hand." And the Almighty called him a servant (Numbers 12:7), "Not so with My servant Moses." David called himself a servant (Psalms 116:16), "Truly, I am Your servant, the son of Your maidservant."

And the Almighty called him a servant (2 Samuel 3:18), "By the hand of David, My servant, I will save." And there were those who did not call themselves servants, but the Almighty called them servants. Isaac did not call himself a servant, but the Almighty called him a servant (Exodus 32:13), "Remember Abraham, Isaac, and Israel, Your servants." Joshua did not call himself a servant, but he was called a servant (Joshua 24:29), "And Joshua, the son of Nun, the servant of the Lord, died.

"What is the meaning of the verse 'I will sing to the Lord, for he is highly exalted'? Rabbi Yudan said that this refers to what is written in Psalms 71:7, 'I have become a sign to many; you are my strong refuge.' David said, 'I did not sing a song until I was disgraced and until four fell into my hand and until I had dominion over Baal of the fingers.' So too, Israel does not sing a song until they are disgraced and until four fall into their hands and Baal of the fingers.

This is the meaning of 'I have become a sign to many, and you are my strong refuge.' How did David become disgraced? He revealed the Philistine's secrets (see 1 Samuel 17) and disgraced Israel, and cursed David, and he fell into his hand. And Baal of the fingers (see 2 Samuel 21:20) was a man from Judah with six fingers on each hand, and four of his descendants fell before David (see 2 Samuel 21:22).

David spoke this song to the Lord (see 2 Samuel 22:1). Similarly, when the Messiah comes quickly in our days, we do not sing a song until the Messiah is disgraced, as it is written in Psalms 69:10, 'Because zeal for your house consumes me, and the insults of those who insult you fall on me.' And until four wicked empires fall before him, as it is written in Zechariah 14:2, 'I will gather all the nations to Jerusalem,' and then the Lord will go out and fight.

At that time, one should say a new song to the Lord, as it is written in Psalms 98:1, 'Sing to the Lord a new song, for he has done marvelous things.'"

"Speak another thing regarding these verses of poetry," said Rabbi Simon. "Not everyone who recites poetry is considered a poet. Rather, anyone who experiences a miracle and recites poetry, it is known that all of their sins are forgiven and they become a new creation. When the Israelites experienced a miracle and recited poetry, all of their sins were forgiven, as it says in Exodus 15:22, 'And Moses led Israel away from the Red Sea.'

This signifies that they were saved from their sins. The Red Sea is also mentioned in Psalm 106:7, 'And they rebelled against the sea at the Red Sea.' Similarly, when Deborah and Barak experienced a miracle and recited poetry, all of their sins were forgiven, as it says in Judges 5:1, 'Then Deborah sang.' And how do we know that their sins were forgiven?

We can infer from what is written afterwards in Judges 6:1, 'And the children of Israel did evil again in the sight of the Lord.' This indicates that their past sins were forgiven, but they committed new sins later. However, God forgave them when they recited poetry. The same is true for David, who experienced a miracle and recited poetry.

How do we know that his sins were forgiven? It says in 2 Samuel 23:1, 'Now these are the last words of David,' indicating that his past sins were forgiven. This teaches us that God forgave his past sins when he recited poetry."...

"On the day that the Lord saved him" does not necessarily mean that he was saved in a single day from his enemies and from Sheol (the underworld), but rather that his salvation was equivalent to that of all his enemies combined. For anyone who attempted to harm a son of Israel, he was tougher than all the enemies of the world combined. Similarly, Samson said to them, "Swear to me that you will not harm me, otherwise you will be my enemy" (Judges 15:12), and they left him alone. Solomon also said, "A brother offended is more unyielding than a fortified city" (Proverbs 18:19).

"And He said, 'My mercy will be with you. Just as it is written, "And you shall love the Lord your God" (Deuteronomy 6:5), which is translated as "and you shall have mercy". Another interpretation is that I will call you merciful and gracious. Another is that I will fill you with mercy for all creatures.

Another is that I will love you for all your creatures.' Rabbi Nehemiah said in the name of Resh Lakish, 'David said something that applies to all: "The Lord is my rock and my fortress, my deliverer; my God is my rock, in whom I take refuge. He is my shield and the horn of my salvation, my stronghold."' My rock refers to His being manifest.

My fortress is in Your name, for I ensnare evildoers in Your name. Why did David curse the rock when he experienced a miracle through it? As it is said, 'David hurried from Saul's presence and went to the cave at Adullam.' When David saw himself diminished by Saul's hand, he said, 'Did Samuel anoint me with oil for free, saying to me, "The Lord anoints you as king"?

Where is that promise?' And how do we know he said this? As it is written, 'I said in my haste, "All men are liars."' Immediately, the Holy One, blessed be He, said to him, 'Samuel is not a liar.'

I testify that he is faithful, as it is said, "All Israel shall know that your house has found favor with the Lord" (1 Samuel 2:35). Immediately, an angel came to Saul. Rabbi says that it was an angel from heaven, as it is said, 'He sent from on high, he took me' (Psalm 18:17). Rabbi Yudan says that it was a messenger angel.

Rabbi Phinehas said to him, 'Was the messenger a counselor when he said, "Hurry, go up quickly"? Rather, he was an angel, as it is said, "Therefore they called that place Sela-hammahlekoth" (1 Samuel 23:28). Why was it called Sela-hammahlekoth? Rabbi Samuel bar Nahmani said that the mighty men of Saul divided over David at that place, saying, "We will never turn him over to you."

Some said, "The war with Israel comes first, but David is always with us." Rabbi Elazar says that the rock was split from here and from there, and Saul and his mighty men stood on one side while David and his mighty men stood on the other side. This is what David meant when he said: Therefore, it was called the "rock of divisions."

My God, my rock, in whom I take refuge. The rabbis say that ten enemies fell before David: Saul, Doeg, Ahithophel, Sheba son of Bichri, Shimei son of Gera, Rechab and Baanah, and the three sons of Zeruiah. As it is said (2 Samuel 21:22), "These four were born to the giant in Gath, and they fell by the hand of David, and by the hand of his servants." Five were from Israel, and five were from the nations of the world.

And in response, David said that there were ten kinds of armor, namely, Hazak, Sela, Mitzudatayim, and Mafletayim. My God, my rock, in whom I take refuge. He is my shield and the horn of my salvation, my stronghold and my refuge. Rabbi Judah says that just as they counted ten kinds of armor, they also counted ten hallelujahs at the end of the psalm. (Psalm 148:1), "Hallelujah.

Praise God in His sanctuary; praise Him in His mighty firmament." And all the verses are ten in number. "The horn of my salvation" refers to the anointing oil, which drips down upon it. "I will call upon the Lord, who is worthy to be praised; so shall I be saved from my enemies."

Rabbi Yehudah said, "Examine the text and interpret it." "Saved from my enemies" means, "I will call upon the Lord, who is worthy to be praised." "When You save me from my enemies, I will praise You." Rabbi Huna, citing Rabbi Aha, said that with regard to Jehoshaphat, it is said (2 Chronicles 20:22), "And when they began singing and praising, the Lord set ambushes against the children of Ammon, Moab, and Mount Seir." Until the enemies arrived, he sang songs of praise, and the enemies fell before him.

"My afflictions are the cords of death. What are my afflictions? The troubles have reached my nose. Another thing, do not read it as 'my afflictions' (efponai) but as 'my wings' (afafonai).

Troubles fly and come upon me like a bird, as it is said (Genesis 1:20), 'and birds that fly above the earth.' Another thing, they roll and come upon me like a wheel. Another thing, 'I am banished from my land.' And Rabbi Acha said, 'I have been turned this way and that, and there is no redeemer but You.'

Another thing, when a woman weaves with two doubled threads, they are called 'wings' (afafin). So David said, 'My afflictions are like doubled wings, they speak in four kingdoms. My afflictions, the cords of death in Babylon, and the rivers of Belial inundate me in Media. The cords of Sheol surround me in Yawn, and the snares of death in Edom.

My afflictions inundate me, the snares of death surround me, the cords of Belial, the cords of Sheol, the snares of death. The Rabbis said, 'Why did he write "death" in the first and fourth stanzas?' Because it was the destruction of the First Temple and the destruction of the Second Temple. Rabbi Abba bar Kahana said, 'This refers to the decree of pestilence in both instances.

When I am in distress, I call upon the Lord in Babylon, and I cry out to my God in Media. Let my voice come before Him; let my supplication reach His ears in Yawn, and before Him, let my cry come in Edom.' Rabbi Pinchas said in the name of Rabbi Chama bar Chanina, 'Why was the Temple mentioned in the third stanza?'" All the days of the Temple of Yonah existed.

It says "I am in distress" and not "in distresses." This is because all the prophets join together the distress of Israel and minimize it, as it says, "When you are in distress, and all these things have overtaken you" (Deuteronomy 4:30) and "See, O Lord, for I am in distress" (Lamentations 1:20). Rabbi Yehuda says another reason: since there was no destruction of the Temple during their time, as it says, "Like one who runs from a lion" (Amos 5:19).

This refers to Babylon. "And the bear met him," refers to Media. "And he leaned his hand on the wall, and the serpent bit him," refers to Edom, as it says, "Her voice shall go like a serpent" (Jeremiah 46:22). Rabbi Yehuda brings another explanation from the verse, "Open to me, my sister, my friend" (Song of Songs 5:2).

"My sister" refers to Babylon, and "my friend" refers to Media in Yonah. And why is she called Yonah? Because they used to offer sacrifices of doves and young pigeons during her time. "Tammuz" (my perfect one) died in Edom.

And why is she called "my perfect one"? Because the Israelites were killed with her, and they gave their lives for the sanctification of God's name, as many decrees were imposed on us during her time.

"And the earth shook and trembled. Rabbi Samuel bar Nachmani said, 'Why does sweating come upon the cessation of one kingdom and the beginning of another?' As it is written, 'And the earth shook and trembled, for the Lord had stirred up against Babylon' (Jeremiah 51:29). Elijah, may his memory be blessed, asked Rabbi Nehorai, 'Why does sweating come upon the world?'

He replied, 'Because of the neglect of tithes that are not separated according to their proper regulation.' He said to him, 'This is indeed a reasonable explanation, but the primary reason is that when the Holy One, blessed be He, looks upon His world and sees houses of idolatry and houses of entertainment and the nations of the world sitting in tranquility and security while the Temple lies in ruins and its children in distress, His anger is kindled against His world and He seeks to destroy it.

As it is written, 'He shall roar mightily over His habitation' (Jeremiah 25:30) for the sake of His habitation. Therefore, the earth shook and trembled.' Rabbi Acha said it was because of a forbidden sexual act. The Holy One, blessed be He, said, 'You have caused your limbs to tremble over something that is not worthy of you.

I too will cause the upper and lower worlds to tremble for you.' The Rabbis said it was because of disputes, as it is written, 'And the valley of the mountains shall be stopped up, for the valley of the mountains shall reach to Azal' (Zechariah 14:5). Rabbi Samuel bar Nachmani said, 'The earthquake only comes upon the cessation of one kingdom and the beginning of another, as it is written, 'And the earth shook and trembled, for the Lord had stirred up against Babylon' (Jeremiah 51:29), for the thoughts of God have arisen against Babylon.'

Elijah, may his memory be blessed, asked Rabbi Nehorai, 'Why did the Holy One, blessed be He, create vermin and reptiles?' He replied, 'For their own sake were they created. When the creatures sin, He looks upon them and says, "What need have I for these creatures that have no purpose? But those that have a purpose, how much more so!"

He further said, "There is also a purpose for flies, for leeches, for snakes, for scorpions, for snails, and for spiders."' "

Another thing and it shook and trembled. You find it at the time when Moses went up to the high place and stayed there, and the Israelites did that act. Five angels of destruction were coupled with him, and Moses began praying for Israel until he turned away his anger from them, as it is written (Exodus 32:15): "And Moses turned and went down." Rabbi Yitzhak said, "Moses did not move from there until he turned all of Israel's faces from their angry expressions," as it is written in the Book of Psalms (18:8): "Then the earth shook and trembled."

Smoke rose from his nose. When did he turn heavenward and come down? One verse says (Deuteronomy 4:36), "From the heavens, He let you hear His voice to discipline you," while another verse says (Exodus 20:19), "For God has come in order to exalt you, and in order that His awe shall be upon your faces, so that you shall not sin." And a third verse reconciles them, "He let you hear His voice from heaven," (Deuteronomy 4:36) - when was it from heaven?...

He rode on a cherub. When Pharaoh went out to chase after Israel, he said, "Give me a male horse to ride on, as it is light." What did the Holy One, blessed be He, do? He presented an image of one before him.

Just as Pharaoh had brought a male horse, so did the Holy One, blessed be He, bring a male horse and rode on it, as it is said, "When you ride on your horses, your chariots will come to life" (Habakkuk 3:8). Pharaoh then said, "Give me a female horse that can stand in battle, as when a male horse needs to urinate, it stops and delays, but a female horse walks and changes direction and is good in battle."

The Holy One, blessed be He, said, "I too will liken Myself to you," as it is said, "To my mare among Pharaoh's chariots, I compare you, my love" (Song of Songs 1:9). Pharaoh then took arrows and threw them at Israel. The Holy One, blessed be He, brought fiery arrows and threw them at him, as it is said, "He shot his arrows and scattered them" (Psalm 18:15). Pharaoh then brought iron spits, and the Holy One, blessed be He, also brought lightning bolts that were sharp, as it is said, "And with great lightning and thunder" (Exodus 9:23).

They confused each other and did not know what to do. The cloud pillar descended and made them mud and various kinds of refuse. The pillar of fire boiled, and their horses' hooves fell off. Pharaoh then brought metal spears, and the Holy One, blessed be He, brought hail and fiery coals, as it is said, "With hailstones and flaming coals" (Psalm 18:13).

Pharaoh then brought sulfur, and the Holy One, blessed be He, brought fiery coals, and His voice was in the midst of it, as it is said, "The Lord thundered from heaven" (Psalm 18:14). Once Pharaoh had exhausted everything he had and had nothing left in his hand, the Holy One, blessed be He, said to him, "You wicked one, you have been fighting against Me." Rabbi Berachiah said in the name of Rabbi Elazar that the Holy One, blessed be He, began to fly, as it is said, "He rode on a cherub and flew" (Psalm 18:11).

Pharaoh said to Him, "Perhaps You can fly." The Holy One, blessed be He, began to measure from wing to wing, as it is said, "And He made darkness His hiding place, His canopy around Him" (Psalm 18:12).

"The darkness of thick clouds covered the water. Rabbi Nechemiah said that the earth only drinks from the waters of the ocean. Rabbi Yehoshua said, 'But aren't the waters of the ocean salty?' Rabbi Nechemiah replied, 'They become sweetened in the clouds.'

Rabbi Abba said, 'This is similar to the animals that mix their saliva with each other.' Resh Lakish said, 'Why are they called "clouds"? It is because they mingle with each other.' Rabbi Yochanan said, 'There are miracles in the rain.

A person can scoop up a handful of raindrops and not have enough to descend because the drops do not mix with each other. Five hundred years can pass with rain falling, and not a single drop mixes with another. This is what is written, "For by them He judges peoples; He gives food in abundance" (Job 36:31).' Rav Yehuda bar Yechzekel said, 'This is how my father used to bless [God]: Blessed and exalted be His holy Name, for there are thousands upon thousands and myriads upon myriads [of raindrops], and not a single drop touches another, as it is said, "For He diminishes the drops of water" (Job 36:27).'

Rabbi Chiya bar Abba (and others) said, 'One said that the clouds are dark and covered with water, as it is said, "The darkness of thick clouds covered the water" (Job 22:14). Another said that the clouds are bright and emit light, as it is said, "He spreads His light upon it [the cloud]" (Job 36:30). Resh Lakish said that the cloud rises from below, as it is said, "A mist would rise from the earth" (Genesis 2:6).

One verse says, "The darkness of waters," and another verse says, "The hoarfrost of waters." When the clouds carry the water, they darken, but when the water is squeezed out, it is clear forever. Therefore, it is said, "The darkness of waters and the hoarfrost of waters" (Job 38:29)."

Manoah's adversaries passed away. When the wind subsides and the sun rises, his adversaries passed away. Rabbi Yudan said in the name of Rabbi Abba, when the Holy One, blessed be He, came to make war with the Egyptians at the sea, the ministering angels came to assist Him. Some of them carried swords, some carried bows, and some carried spears.

The Holy One, blessed be He, said to them, "I do not need weapons from you at this hour. My adversaries have passed away." Rabbi Yehuda HaNasi said, "When a mortal king, who is flesh and blood, goes out to war, he takes all his soldiers with him. But when he goes for a leisurely stroll, he takes only his personal guard.

However, the Holy One, blessed be He, is not like that. When He goes out to war, He goes alone, as it is said, 'The Lord is a man of war, the Lord is His name' (Exodus 15:3). And so it is written, 'The Lord will go forth and fight' (Zechariah 14:3). And when He goes out for His own pleasure to give the Torah, He sees what is written, 'The chariots of God are myriads, thousands upon thousands' (Psalms 68:18). And it is written, 'And the Lord God will come with all the holy ones with you' (Zechariah 14:5).

And the Lord thundered from the heavens. Rabbi Abba said that the Lord promised Israel three wars of confusion when they entered the land, as it is said, "I will send My terror ahead of you" (Exodus 23:27), "The Lord your God will place them before you, causing them to panic" (Deuteronomy 7:23). And the rabbis derive another one from here, "The Lord threw Sisera into confusion" (Judges 4:15), and another from here, "The Lord thundered with a great voice" (1 Samuel 7:10) and confounded them. Rabbi Simon said there were two more, "And lightning bolts with great noise" (Zechariah 14:13), "The Lord's confusion will be upon them" (Zechariah 14:13). Rabbi Simon said in the name of Rabbi Abba that one was in the past, which was done to Pharaoh, and one is for the future for Gog and Magog.

And they saw streams of water. This was at the moment when God said to Moses (Exodus 14:16), "You, raise your staff." At that moment, all the wellsprings of the deep in the world were split open, even the water in jugs, pits, and barrels were divided. Woe to them, they saw streams of water, and the foundations of the earth were exposed. These are the seas. Rabbi Yudan said (Psalms 77:17), "The waters saw You." These are the upper waters. (ibid.) "The waters trembled." These are the lower waters. "Your rebuke." Rabbi Chanina said, "It is not really Your rebuke, but the breath of Your nostrils." As it says (Exodus 15:8), "At the blast of Your nostrils the waters piled up."

He will send from heaven and save me. Rabbi Yudan said, once the last of Israelites had ascended from the sea, the last of the Egyptians ascended from the sea. Rabbi Yudan also asked, what did the beetles that were in the sea do? It is as if the Holy One, blessed be He, stretched out His hand and sent them out of the sea, as it says, "He drew me out of many waters."

Rabbi Shimon ben Lakish said about them and about these, the sea was turned upside down. What was He doing? He held up one pillar for Israel with His right hand and one sinking for the Egyptians with His right hand, as it says, "Your right hand, O Lord, is majestic in power, Your right hand, O Lord, shatters the enemy. " Rabbi Shimon ben Lakish also said that even the first of the Egyptians who reached the dry land and wanted to go away, the Holy One, blessed be He, brought the sea upon them and stuck them to it and covered them, as it says, "He brought the sea over them and covered them."

Save me from my powerful enemies. Rabbi Simon interpreted it on the third day. The powerful enemy is Pharaoh, as it says, "The enemy said" (Exodus 15:9), and these are the Egyptians who hate me. They will precede me on my day of calamity; this is Amalek, as it says, "Who met you on the way" (Deuteronomy 25:18).

And the Lord was my support, as it says, "And Moses' hands were heavy" (Exodus 17:12), and He brought me out to a spacious place, as it says, "Its measure is longer than the earth and wider than the sea" (Job 11:9). He will rescue me because He delights in me, and He will repay me according to my righteousness. This is talking about the tribe of Levi, who were not involved in that incident. "And what is the strength of my hands that I should return to it?"

Rabbi Pinchas said, "As the clarity of my hands testify, for I have kept the way of the Lord" (Exodus 32:26), and I have not sinned against my God. Moses stood at the gate of the camp. Rabbi Berechiah said in the name of Rabbi Shimon ben Lakish, "It is not that the King needs his servants close to him, but rather he said that whoever did not contribute to the calf should come to me." Immediately, "And all the Levites gathered to him" (Exodus 32:26), for all his judgments are before me (Deuteronomy 33:10), and they teach your judgments to Jacob. And I will be complete with Him, and He will be my light and support for the righteous.

"With a pious person, act piously; with an upright man, be upright; with a pure one, be pure; and with a crooked one, deal crookedly." (Psalms 18:26) Rabbi Judah interpreted the verse regarding Abraham: "When Abraham walked with God in piety, God walked with him in piety. When Abraham walked with God in innocence, God walked with him in innocence. And when Abraham walked with God in shrewdness, God walked with him in shrewdness."

When did God walk with Abraham in piety? When Abraham said to Him, "O Lord God, what can You give me?" What is written afterwards? "This man shall not be your heir."

When did God walk with Abraham in innocence? When Abraham said to Him, "Please do not pass by Your servant." What is written there? "And Abraham was still standing before the Lord."

And when Abraham walked with God in shrewdness, God walked with him likewise. When did Abraham walk with God in shrewdness? When Abraham said to Him, "How will I know?" What is written afterwards?

"You shall surely know." Rabbi Simon said: "The final redaction of the Torah was delayed because the Shechinah was waiting for Moses to finish his conversation with God." Rabbi Nehemiah interpreted the verse regarding Moses: "When Moses walked with God in piety, God walked with him in piety." When did God walk with Moses in piety?

When Moses said, "Why does the bush not burn up?" It means that his words stood firm with Him. What is written there? "And Moses hid his face."

And when Moses walked with God in innocence, God walked with him likewise. When did Moses walk with God in innocence? When Moses said to Him, "And what shall I say to them?" He said to him, "I will be who I will be."

And when did He come to him stubbornly? At the moment when He said to him (Exodus 4:13), "Please, Lord, send [someone else]." What is written there (Exodus 16)? "And speak to the people."

And when was it clarified about His dealings? At the moment when He said (Exodus 33:18), "Please, show me Your glory." What is written there (Exodus 33:19)? "I will make all My goodness pass before you."

Rabbi Samuel said, "The reason why the Holy One, blessed be He, kept Moses busy for seven days [on Mount Sinai] was that He was tempting him. As it is said (Exodus 4:10), 'And Moses said unto the Lord, "O my Lord, I am not eloquent, neither heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue."' 'Heretofore' refers to the first day of his life, 'neither since' to the second day, 'nor since Thou hast spoken unto Thy servant' to the third day, 'for I am slow of speech' to the fourth day, 'and of a slow tongue' to the fifth day, 'and since seven days have passed' to the sixth day, and 'they are yet unfulfilled' to the seventh day.

On the seventh day He said to him (Exodus 4:13), 'Please, Lord, send [someone else],' but he refused and said to God, 'O Lord of the Universe! I have thought what Thou hast said to our father Abraham, "And they shall afflict them four hundred years," and now two hundred and ten years have already passed, and they are still in captivity.' God replied, 'I will do what I have already thought. I have anticipated the end from the day when Isaac was born, and it is already accomplished, as it is said (Song of Songs 2:8), "He stands behind our wall."'

This is what is meant by the verse (Psalms 103:7), "He made known His ways unto Moses, His doings unto the children of Israel." The deed which He performed for the children of Israel. The Holy One, blessed be He, said to Moses, 'I will cause My Presence to pass before you, and you shall see My back.' And when did He appease him?

Rabbi Berechiah said, 'During all the seven days of the month of Adar, Moses would seek forgiveness and entreat God to let him enter the land. On the seventh day, God said to him (Deuteronomy 3:27), "For you shall not pass over the Jordan." Rabbi Helbo said, 'During all the seven days of the consecration of the Tabernacle, Moses was asking to serve as high priest, as it is said (Leviticus 9:1), "And it came to pass on the eighth day."

"For You will save the afflicted people, but will bring low those haughty eyes. For You will light my lamp; the LORD my God will lighten my darkness. Another interpretation: For You will light my lamp in the person of Joash; the LORD my God will lighten my darkness in the person of Jehoiada. Rabbi Eliezer says: It was hidden at the time of the building of the Temple. Rabbi Samuel bar Nahmani says: It was hidden in T'aanug. Rabbi Simon says: The words of Rabbi Eliezer are applicable to the time of the summer solstice, and the words of Rabbi Samuel are applicable to the time of the winter solstice. And those who guarded were Jehoiada the priest and Jehoshabeath his wife. Therefore, it is said, 'For You will light my lamp.'"

Another interpretation: "For you will light my lamp." In the troops of Amalek. Rabbi Yehoshua ben Levi said: A great legion of Amalek came to David, and David fought with them for two nights and one day, as it says, "And David struck them from twilight until evening the next day" (1 Samuel 30:17). And who illuminated for him on those nights? Rabbi Yehoshua ben Levi said, "The Holy One, blessed be He, illuminated for him." Therefore it is written, "For you will light my lamp." Bar Kappara said: The Holy One, blessed be He, said to him, "My lamp is in your hand, and your lamp is in My hand. If you light my lamp, meaning if you keep my commandments, I will keep yours," etc. (Psalm 16:2).

“For by You I run upon a troop...” (Tehillim 18:30) R’ Chiyah said in the name of R’ Levi: when David went to wage war against the Jebusites, he began by saying “Whoever smites the Jebusites and reaches the tower…” (Shmuel II 5:8) and in another verse he says “Whoever smites the Jebusites first will be a chief (l’rosh) and an officer…” (Divre HaYamim I 11:6) So what did Yoav do? He brought a fresh cypress tree (brosh) and fixed it next to the wall of the city.

He bent back the flexible head of the cypress, climbed up on to David’s head, grabbed on to the top of the tree and swung onto the top of the wall. David said “May a righteous man strike me with kindness and reprove me (yochicheni rosh)…” (Tehillim 141:5) What did the Holy One do? He lowered the wall and David went up after Yoav, as it says “…and by my God I scale a wall.” (Tehillim 18:30)

"The Lord's way is perfect." Rav said, "God did not give the commandments to Israel except to refine them, as it is said, 'The words of the Lord are pure words' (Psalms 12:7). 'The Lord's way is perfect' means that God's way is perfect beyond measure. Does God care whether He slaughters an animal from the front or from the back? Rabbi Berechiah said in the name of Rabbi Jacob, 'It is written, "And the fat of a carcass and the fat of a torn animal" (Leviticus 7:24). If you have not eaten them in this world, then in the World to Come, your portion of delicacies will be greater, as it is said, "And you shall eat and be satisfied" (Joel 2:26).'"...

Another thing: God's way is perfect. This refers to Abraham, as it says, "And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect." (Genesis 17:1) You have said, "The LORD is a shield." This means that the Lord refined Abraham through ten trials. These are: when he was thrown into the fiery furnace, as it says, "I am the LORD who brought you out of Ur of the Chaldeans" (Genesis 15:7); twice when God told him to go, and twice with Sarah, in Gerar when he said, "Come to my handmaid" (Genesis 16:2), with Ishmael when he sent away Hagar, and when he smote the kings (Genesis 14:14); and when God said to him, "Walk before me, and be thou perfect" (Genesis 17:1).

And during the latter trials, when he saw that the kingdoms were enslaving his descendants, and in Isaac, when God said, "Take now thy son, thine only son Isaac" (Genesis 22:2). Therefore, you have said, "The LORD is a shield" for all who seek refuge in Him. The nations of the world ask, "Why did God love Abraham so much, that He saved him from the fiery furnace, from nine kings and populations, and from all the troubles that he experienced?"

God replied, "I am saying to him, 'Sacrifice your son,' and he listens to me and trusts in me. Therefore, I shield him. He is a shield for all who trust in Him." And tomorrow, his children will bless him in prayer, saying, "Blessed be the shield of Abraham.

My shield and the horn of my salvation, my high tower." (Psalms 18:3) David said to God, "Why do they say, 'The shield of Abraham,' and not 'The shield of David'?" God replied, "I tested him in ten trials." David said before God, "Test me, and try me" (Psalms 26:2). When God tested him with Bathsheba and he did not stand up to it, immediately David prayed that they should say, "The shield of David" in the blessing after the haftarah (weekly prophetic reading).

"For Thy name's sake, Thou wilt lead me, and guide me. Thou shalt also make me the head of the nations; a people whom I have not known shall serve me." (Psalms 31:4-5)

"For there is no God but the Lord," said Hannah (Samuel 1:2). "There is none holy like the Lord, and there is none besides You; there is no Rock like our God" (1 Samuel 2:2). There is no artist like our God. This artist cannot paint with water, but the Lord is master of the waters, as it says, "Let the waters swarm" (Genesis 1:20).

This artist is limited in darkness, but the Lord is master of darkness, as it says, "Who creates darkness" (Isaiah 45:7). This artist creates one shape from another shape and from many symbols of red, black, white, and green. The Lord forms man with one drop of white and one drop of red. This artist cannot create a shape all at once, but rather slowly, bit by bit, until it is finished.

However, the Lord created it all at once, as it says, "For He who made everything is the Lord" (Jeremiah 10:16). Flesh and blood praises its own form, but the Lord's form praises Him. Flesh and blood cannot instill in it spirit, soul, entrails, and offspring, but the Holy One, blessed be He, forms shape and instills in it spirit, soul, entrails, and offspring, as it says, "Bless the Lord, O my soul" (Psalm 104:1). Therefore, we say, "There is no Rock besides our God."...

"My hands trained for battle, and my arms can bend a bow of bronze." This teaches that David would take a bow of bronze and bend it. Another interpretation is that it is easier for a person to bend a bow of bronze than to bend the arms of David. Another interpretation is that the bow of bronze came from the lineage of Nahshon. [edit: This is a quote from the book of Samuel (2 Samuel 22:35) that says "He teaches my hands to make war; so that a bow of bronze is bent by my arms."

The commentary explains that this teaches us that David was skilled in using a bronze bow and was able to bend it easily, indicating his strength and prowess in battle. Another interpretation suggests that it is easier for a person to bend a bronze bow than to subdue one's own impulses and desires, represented by David's metaphorical "arms." Finally, the Midrash teaches that the phrase "a bow of bronze" refers to David's ancestry, as he was descended from Nahshon, whose name means "bronze serpent."]

And you give me the shield of your salvation. Three things were given as a gift to the world, and they are: the Torah, rain, and lights. The Torah, as it is said, "And He gave to Moses" (Exodus 31:18). Rain, as it is said, "I will give rain for your land" (Deuteronomy 11:14).

Lights, as it is said, "And God set them in the firmament of the heaven" (Genesis 1:17). Rabbi Zeira said in the name of Resh Lakish: also peace, as it is said, "And I will give peace in the land" (Leviticus 26:6). And the Rabbis say: also vengeance, as it is said, "And I will execute vengeance upon Edom" (Ezekiel 25:14). Rabbi Yehoshua said: also salvation, as it is said, "And you give me the shield of your salvation."

And in the merit of what? In the merit of the Torah. And your right hand supports me. This is the Torah, as it is said, "From His right hand went a fiery law for them" (Deuteronomy 33:2).

"Say another thing and give me the shield of your salvation." Speaking of Abraham, who was sitting while the Shechinah (divine presence) was standing. Rabbi Berechiah said in the name of Rabbi Levi, "Abraham wanted to stand up, but the Holy One, blessed be He, told him to remain seated, for it is a good sign for your children that they will sit while I stand, as it is written (Psalms 82:1), 'God stands in the congregation of the mighty.'"

Rabbi Samuel bar Chiya and Rabbi Yudan said in the name of Rabbi Chanina that whenever the children of Israel praise the Holy One, blessed be He, He places His Shechinah upon them. Why is this so? As it is said (Psalms 22:4), "Yet You are holy, enthroned upon the praises of Israel." Rabbi Simon said that when the Holy One, blessed be He, revealed Himself to Abraham, He regretted His words.

The Holy One, blessed be He, said to the angels, "Go to him, and the Shechinah will accompany you and delay him until you have gone," as it is said (Genesis 18:22), "And the men turned from there." Rabbi Simon said that this is the correction of the scribes: that the Shechinah stands and waits for him. "Your answer will increase me." Rabbi Chiya said, "When a disciple goes before his teacher at night, who lights his lamp?

Not the disciple, but the Holy One, blessed be He, lights the lamp for Israel, as it is said (Exodus 13:21), 'And the Lord went before them by day in a pillar of cloud.'" "Your answer will increase me." Rabbi Lulianus said in the name of Rabbi Yishmael that in the custom of the world, the teacher speaks and the student answers. But the Holy One, blessed be He, is not so, as it is said (Exodus 19:19), "Moses will speak, and God will answer him with a voice."

"Your answer will increase me." Ben Azai said, "A mortal king, when he mentions his name, first mentions his titles and only then his name. But the Holy One, blessed be He, first mentions His name and only then His titles, as it says, 'In the beginning God created the heavens and the earth' (Genesis 1:1). Woe to you who does not understand this!"

Rabbi Abba said, "Have you seen the difference between the conduct of the teacher and the student in the world? When the teacher is engrossed in Torah study and says to the student, 'You have wearied me with your questions,' the student goes and waits for him. But the Holy One, blessed be He, taught the Torah to Israel for forty days, and at the end said, 'You have wearied Me with your questions,' as it says, 'The Lord our God spoke to us at Horeb, saying...' (Deuteronomy 1:6).

Rabbi Shimon said, 'In the practice of the world, the teacher and student stand together, and the teacher says to the student, 'Go and wait for me in such-and-such a place,' and the student goes and waits for him. But the Holy One, blessed be He, says to Ezekiel, 'Arise, go to the valley, and there I will speak with you' (Ezekiel 3:22). And it is written, 'So I arose and went to the valley' (Ezekiel 3:23).

Woe to you who does not understand this!" Rabbi Yudan said in the name of Rabbi Hama, "In the future, the Holy One, blessed be He, will seat the Messiah King at His right hand, as it says, 'The Lord said to my Lord: "Sit at My right hand"' (Psalm 110:1). And Abraham will be at His left, and his face will be confused, and he will say, 'The son of my son is sitting at Your right, and I am at Your left?'

And the Holy One, blessed be He, will appease him and say, 'The son of your son is at My right, and you are at My right as well,' as it says, 'The Lord is at your right hand' (Psalm 110:5). Woe to you who does not understand this!"

"Expand my steps under me and let my feet not slip. They shall not widen, nor shall they push, nor shall they falter. Rabbi Yehoshua ben Levi said that from the power of the sword that lifted him, Yoav pushed David back eighteen cubits, and he fell to the ground. Both of them were afraid of each other.

And David cried out to the Lord, "Expand my steps under me." Immediately, the Lord caused Avishai ben Tzeruyah to grow, as it is said, "And Avishai son of Tzeruyah came to help him" (2 Samuel 21:17). Yoav said to his men, "Let us surround him, ten against one." They replied, "We will not kill you.

A burden on the mother's womb kills ten people." Rabbi Shmuel bar Nachmani said that when David saw the angel, his blood turned to water from fear, as it is said, "And they covered him with clothes, but he could not get warm" (1 Kings 1:1). This teaches that he was afraid and his blood turned to water."

I will pursue my enemies. In the troop of Amalek, as it says (1 Samuel 30:8) "Shall I pursue this troop? Shall I overtake them?" And he answered him, "Pursue, for you shall surely overtake them and without fail recover all." And I will not turn back until they are destroyed, as it says (1 Samuel 30:17) "And David smote them from the twilight even unto the evening of the next day; and there escaped not a man of them save four hundred young men, who rode upon camels and fled." A decisive blow they received, but could not get up again. A crushing blow. And He armed me with strength for the battle. Since the beginning of His creation of the army, therefore, let those who rise up against me be overthrown beneath me....

"And you have given me the back of your enemies." This passage speaks about Judah. Rabbi Joshua ben Levi said in the name of Rabbi Judah bar Elai that it is a legendary tradition that Judah killed Esau. When did this happen?

When Isaac died, Jacob and Esau and all the tribes went to bury him, as it is written (Genesis 35:29), "And Esau and Jacob, his sons, buried him." They went into a cave and stood and wept, and the tribes stood and paid tribute to Jacob. They went out of the cave so that Jacob would not be disgusted and humiliated in front of them. Esau himself crawled into the cave.

Judah went in after him and said, "Perhaps he will kill my father." Esau crawled in and found that he was seeking to kill his father. Immediately, Judah stood up and killed him from behind. Why did he not kill him face to face?

Because Esau's face resembled Jacob's, so Judah honored him and killed him from behind. And this is why his father blessed him (Genesis 49:8), "Your hand shall be on the neck of your enemies." Why on the neck? Joshua argued before the Holy One, blessed be He, that He should give him the neck, but He did not give it to him.

As it is written (Joshua 7:8), "What will you do for your great name when Israel turns its back?" Yet it did not help anything. To whom did He give the neck? To the tribe of Judah, as it is written, "Your hand shall be on the neck of your enemies."

Similarly, David said, "And you have given me the back of my enemies" (Psalm 18:41). My interpreter said, "And this is for Judah," as it is written (Deuteronomy 33:7), "And this is for Judah," and he said, "Who taught his hands to fight for him?" From Migdal. As it is written (1 Samuel 17:49), "And the stone sank into his forehead, and he fell on his face."

He did not need to fall, but after him, and why did he fall on his face? Because the angel pushed him on his face. The Holy One, blessed be He, said, "The mouth that blasphemes and reviles (may it hang in the air) will be closed in the dust." As it is written (Job 20:11), "His bones are full of his youthful vigor, but it lies down with him in the dust."

Another explanation is why on his face, so that David would not be upset and go and cut off his head. He was paid twelve and a half pieces (on the side). His height was filled in front of him and behind him, six cubits and a span. Therefore, he fell on his face between the legs of David, as it is said (Psalms 110:1) "The Lord said to my lord, sit at my right hand."

Another explanation is why on his face, because Dagon, his god, was troubled in his heart to fulfill what is said (Leviticus 26:30) "And I will cast your carcasses upon the carcasses of your idols." Another explanation is why on his face, to fulfill what is said (Psalms 18:41) "They cried, but there was none to save them; even unto the LORD, but He answered them not." I will destroy them; I will make the decision for their strange death, as it is said (Leviticus 25:46) "To be your property absolutely."

"Deliver me from my disputes, so that I will not be judged by them. Ben Azzai said that David said, 'It is better for me to rule over the entire world than to rule over two rolls of bedding.' The Holy One, blessed be He, said to him, 'David, My servant, I will make you a ruler over nations.' 'Deliver me from my enemies from Babylon, and from those who rise up against me from Media.

Raise me from the gate of death, and rescue me from the hands of the violent.' Therefore, I will praise You among the nations, O Lord. He who magnifies the salvation of His king and does kindness to His anointed, to David. What is written after him?

'The heavens declare the glory of God.' And likewise, when the Holy One, blessed be He, prepares the throne of David, everyone rejoices, as it is said, 'I will establish your seed forever.' What is written after that? 'The heavens praise Your wonders, O Lord.'

One verse says 'magnifies' and one verse says 'great'. Rabbi Yudan said that the redemption of this nation will not come all at once but little by little. And what is 'magnifies'? It is because it grows and goes before Israel.

Because they are now burdened with great troubles, and if redemption were to come all at once, they could not bear a great salvation that comes from great troubles. Therefore, it comes little by little and grows and goes. And therefore, redemption is compared to dawn, as it is said, 'Then your light will break forth like the dawn.' And why is it compared to dawn?

Because there is no greater darkness than the one before dawn. And if the wheel of the sun rises at that moment, all creatures are captured. But the dawn rises and illuminates the world first, and then the wheel of the sun rises and illuminates, and no creature is captured. As it is said, 'The path of the righteous is like the light of dawn, shining brighter and brighter until midday.'

And what is 'great', which is done for them when the Messiah comes, as a tower, as it is said, 'He is great in salvation, his king.' And it is written, 'A tower of strength is the name of the Lord, to which the righteous run and are elevated.'"

"To the conductor, a psalm of David. The heavens declare the glory of God, as it is said (Proverbs 16:4) 'The Lord has made everything for its purpose.' [This is] according to what is stated (Psalm 107:22) 'Let them offer sacrifices of thanksgiving and tell of his deeds with songs of joy.' Another [reason] is to testify to Him, as it is said (Exodus 20:7) 'You shall not bear false witness against your neighbor.'

And it is written (Psalm 122:8) 'For the sake of my brothers and companions.' Rabbi Avihu said there are two things that the nations of the world do not deny the Holy One, blessed be He, for having created the world in six days, and for reviving the dead. How does a person go up [to Jerusalem] and make mention of [the Temple] all the days of the week and then on the Sabbath he goes up [to Jerusalem] and does not make mention of it?

And even an animal does not go up on the Sabbath, because it is not alive for the future [world]." "Woe to all the works of the Lord, to all his delights in creation!"

Another explanation of "kol pe'ul Hashem" is "to His perfection," as everyone praises Him for His actions and all His actions testify to His perfection. Rabbi Berechiah said in the name of Rabbi Shimon, "One who has no head among people has a head before the Holy One, Blessed be He," as it is said, "And the tops of the mountains shall be His" (Proverbs 8:26). The sea has no hands but has them before the Almighty, as it is said, "The sea is His, and He made it" (Psalms 95:5).

The earth has no ears but has them before the Almighty, as it is said, "O earth, earth, earth, hear the word of the Lord" (Jeremiah 22:29). The earth has no depth, but it has before the Almighty, as it is said, "Who sits upon the circle of the earth" (Isaiah 40:22). Heaven has no heart, but it has before the Almighty, as it is said, "From one end of the heavens to the other" (Deuteronomy 4:32). The earth has no mouth, but it has before the Almighty, as it is said, "And the earth opened its mouth" (Numbers 16:32).

The earth has no legs or thighs, but it has them before the Almighty, as it is said, "And I will gather them from the ends of the earth" (Jeremiah 31:8). The heavens are counted as it is said, "The heavens declare the glory of God" (Psalms 19:2). This is what the verse means, "Shall it be told Him that I speak?" (Job 37:20). Rabbi Abbahu said, "If a person tried to express the praise of the Holy One, Blessed be He, more than is necessary, the world would not be sufficient to contain it."

Thus David said, "Who can utter the mighty acts of the Lord?" (Psalms 106:2). Rabbi Chanina and Rabbi Yonatan went to the city of Kiryat D'Roma to attend to some matters. They entered a synagogue and saw the chazzan reciting the prayer, "God, the great, mighty, courageous, and powerful." They remained silent.

The chazzan said to them, "You are not allowed to add to the prescribed blessings of the sages." They asked him, "From where did you learn this?" Rav Huna, citing Rav, said, "We have not found any fault with God's strength," as it says in Job 37:23. Rabbi Shmuel bar Nachman said, "Who can relate the mighty acts of God, as I and my companions?"

And Rav Avin said that Jacob, a man from Kfar Teveria, in Tzur translated the verse in Psalms 65:2 as, "Silence is praise to You." The entire universe is silent before the hem of God's garment, for anything that you praise Him for falls short of His glory. Rabbi Pinchas HaKohen Bar Chama said: "Moses established the order of prayer, as it says, 'For the Lord your God is the God of gods and the Lord of lords' (Deuteronomy 10:17).

After the destruction of the Temple, Jeremiah said, 'O great and mighty God' (Jeremiah 32:18). He did not say 'fearful' because fear only applied to the Temple, as it says, 'God is feared in His holy abode' (Psalms 68:36). But where is His fear now that His enemies entered His house and were not afraid? And why did Jeremiah say 'mighty'?

It is appropriate to call Him 'mighty' because He sees the destruction of His house and remains silent. However, Daniel said, 'O great and awesome God' (Daniel 9:4). He did not say 'mighty.' Why did he say 'awesome'?

It is appropriate to call Him 'awesome' because of the awesome things He did for us in the fiery furnace. When the members of the Great Assembly stood up, they restored the original blessing as it says, 'Now, our God, the great, mighty, and awesome God' (Nehemiah 9:32). Why is He exalted for every blessing and praise, and for every insult hurled at Him by people? This is why they were called the Men of the Great Assembly who restored the original blessing.

Rabbi Yaakov, son of Rabbi Elazar, said: "They know that their God is true and do not flatter Him." Isaiah said, 'Sing praises, O heavens, for the Lord has done it' (Isaiah 44:23) They told him, "We too praise God and count His glory. This can be likened to a king who had many kingdoms, and each one would say, 'The king has such and such amount of gold, such and such precious stones, and such and such servants and maidservants.'

One wise man asked them, 'How do you know all of this, since you are far from him? Rather, only the kingdom where he resides is able to say, "He has ten and such praises and such and such glory."' Thus, David said, 'All the earth and everything in it cannot express the praise of the Holy One, blessed be He.' So who can say, 'The heavens count the glory of God'?

This is only when the horn of Israel is exalted, as it says, 'Praise the Lord from the earth' (Psalms 148:7), and when 'He exalts the horn of His people' (Psalms 148:14)."

Another interpretation is that the heavens declare the glory of God, as the verse says in Psalms 19:2, "The heavens declare the glory of God; the skies proclaim the work of his hands." Rabbi Shmuel bar Abba said, "I am familiar with the heavenly realm just as I am familiar with the streets of Nehardea." Did Shmuel actually ascend to the heavens? No, rather through his study of Torah, he gained knowledge of what is in the heavens.

Rabbi Hoshaya said, "Just as there is a space between the lower waters and the sky, there is also a space between the upper waters and the sky." Rabbi Pinchas HaKohen bar Chama said, "The verse in Genesis 1:7 states, 'And God made the expanse and separated the waters that were below the expanse from the waters that were above the expanse.' This only refers to the waters above the expanse, which are dependent on the air.

The upper waters produce rain, as it says in Psalm 104:13, 'He waters the mountains from his chambers; the earth is satisfied by the fruit of your work.' Did Rabbi Hoshaya actually ascend to the heavens? No, rather through his study of Torah, he gained knowledge of what is in the sky.

Another thing, the heavens declare the glory of God. Rabbi Yaakov bar Zavdi said that this refers to what is stated in Psalms 116:12: "What shall I render unto the LORD for all His benefits toward me?" Rabbi Shmuel bar Nachman said that four psalms should be recited, all of them in Psalm 145. Another thing, the heavens declare the glory of God.

It is like a hero who enters a country and his strength is unknown. One wise man said, "I know that he is strong because he shakes the dust off his shoes." Similarly, we learn of the strength of the Holy One, blessed be He, from the heavens. Rabbi Yitzchak said that this is because it is written (Jeremiah 23:24), "Do I not fill heaven and earth?"

Can it be that His glory fills the upper and lower worlds? But it has already been said (Psalms 8:4), "When I consider Your heavens, the work of Your fingers." They only contain the space of the Holy One, blessed be He's finger. This is like a king who hangs a veil over the entrance to his palace.

The king says, "Let anyone who is wise come and tell me what is behind the veil. Let anyone who is rich make a similar one, and let anyone who is strong touch it." So too, the Holy One, blessed be He, spreads out the heavens like a curtain, but He said, "Let anyone who is wise tell me what it is, and let anyone who is strong touch it." Rabbi Pinchas said, "When the heavens pour down and the earth grows, the creatures praise the Holy One, blessed be He."

Therefore, the heavens declare the glory of God, and His handiwork proclaims His handiwork. When Israel sins, what is written (Job 20:27), "The heavens shall reveal his iniquity." When they are righteous, what is written (Deuteronomy 28:12), "The Lord shall open unto thee His good treasure."