Midrash Tehillim Reader

Day by day, it shall be revealed, as it is written in the words of our teacher Moses (Exodus 34:28): "And he was there with the Lord forty days and forty nights." Is it not also written (Habakkuk 3:4), "And His brightness was as the light"? (Daniel 2:22) "And He gives wisdom unto the wise." (Psalm 139:12) "Yea, the darkness hideth not from Thee." But how did Moses know when it was day and when it was night, so that he could say "forty days and forty nights"?

When God was teaching him the Torah, he knew it was day, and when He was teaching him the Mishnah, he knew it was night. Another explanation is that whenever the angels praised God in holiness, he knew it was day, and when he saw them praising Him with "Blessed be," he knew it was night. Another explanation is that when he saw the angels playing with the manna, and they came down to Israel, he knew it was day, and when it came down to them, he knew it was night.

Another explanation is that when he saw the sun going down and bowing, he knew it was night, and when he saw the stars, the moon, and the constellations coming out and bowing down before God, he knew it was day, as it is said (Nehemiah 9:6) "And the host of heaven worshippeth Thee." Another explanation is that when he heard the Shema being recited before the prayers, he knew it was day, and when the prayers were recited before the Shema, he knew it was night.

Rabbi Pinchas said in the name of Rabbi Abba that the angel in charge of prayer waits until the last synagogue in Israel has prayed, and then he makes a crown and puts it on the head of God, as it is said (Proverbs 10:6), "Blessings are upon the head of the righteous." The righteous one of the world.

Another interpretation of "day by day he utters speech" is that every day has its own unique qualities and miracles. As the saying goes, "Joshua's day is a gift to Deborah's day, and Deborah's day is a gift to Barak's day." Many wonders and miracles occurred during these times. And from night to night knowledge is acquired, meaning that each night also has its own significance and lessons to be learned. Gideon's night is linked to Sennacherib's night, and many miracles took place during those times.....

Another thing, day by day. Rabbi Yochanan said, "When the elders pass from one year to the next, they subtract from the day and add to the night. They subtract from the night and add to the day. How does this work?

There are four seasons in the year: Nisan, Tammuz, Tishrei, and Tevet. From Tevet until Nisan, the night is longer than the day. From Nisan until Tammuz, the day is longer than the night, with one out of every thirty hours borrowed from the night. From Tammuz until Tishrei, the night is longer than the day.

From Tishrei until Tevet, the day is longer than the night, with one out of every thirty hours borrowed from the day. During Nisan and Tishrei, they owe each other nothing, and they borrow and repay from each other with no witnesses or court, and their conduct is not like human behavior regarding debt repayment. We do not say, 'There is no such thing.' However, below the elders, we subtract from the day and add to the night, and subtract from the night and add to the day, with no objection.

When they leave the assembly, throughout the land, there is a great commotion. They ask, 'When is Rosh Hashanah? When are the holidays?' And their fame reaches the ends of the world. How many months and how many seasons?"

"To serve there in a tent. Rabbi Pinchas said in the name of Rabbi Abba: The sun is placed in a pouch. Rabbi Shmuel bar Nachmani said in the name of Rabbi Yonatan: The sun moves like a weaver's shuttle. Rabbi Berechiah said: It is like a ship that comes from Achzamonia, which has 365 ropes corresponding to the days of the year, and like a ship that comes from Alexandria, which has 354 ropes corresponding to the days of the lunar month.

Rabbi Yehoshua ben Levi said: Every day, the sun and the moon cover their eyes from the celestial light, and they delay in emerging. What does the Holy One, blessed be He, do? He illuminates their faces, and they go on their way, as it is said, 'In Your light, we see light.' (Psalm 36:10) Rabbi Levi says: Every day, the sun and the moon stand in judgment before the Holy One, blessed be He, because they are ashamed to appear.

They say that the creatures worship us and provoke the Holy One, blessed be He. What does the Holy One, blessed be He, do? He illuminates them halfway, and they emerge against their will, as it is said, 'In the morning, every day, He brings justice to light, it is never lacking.' (Zephaniah 3:5) What does 'it is never lacking' mean? They never stop.

As it is said, 'He calls them all by name, through His great might and vast power, not one is missing.' (Isaiah 40:26) And what does 'and no guilt is known' mean? They are not wise and do not understand, but they fulfill their task without error. Rabbi Abbahu said in the name of Rabbi Chanina: The sun's path is closed, as it is said, 'From the rising of the sun to its setting, the Name of the Lord is praised.' (Psalm 113:3) Rabbi Huna said that it refers to what Joshua said to the sun, 'Sun, stand still over Gibeon.' (Joshua 10:12) The sun replied, 'Be quiet and stand still,' and I am rising."

..."And as the groom leaves his canopy, he enters as a hero and leaves as weak, so too the sun enters as a hero and exits as weak from its seasons. Another thing, as the groom enters pure and leaves impure, so too the sun enters pure and exits impure. Perhaps it causes distress. The student says, 'An old person can run like a hero along the path.' This teaches us that he makes his own path."

"From the edge of the sky he emerges. On the first of Tammuz there is no shade for any creature beneath him. His cycle is on their edges. The sages said there is a hell in the future, as it is said (Isaiah 31:9) 'The word of the Lord, who has a fire in Zion.' Rabbi Yannai and Rabbi Shimon ben Lakish said, 'There is no hell in the future, only this sun that scorches the wicked, as it is said (Malachi 3:19) 'For behold, the day is coming, burning like a furnace.' As for his outlet, it is in a niche and in a wheel and in a pool of water that passes above him on the firmament, and he diminishes his anger in the water that is above the firmament. Nevertheless, his anger is not hidden. What will the Holy One, Blessed be He, do in the future? He will take him out of his niche and bring him to the second firmament and judge the wicked with him, and he will burn them, as it is said (Malachi 3:19) 'For behold, the day is coming, burning like a furnace.' Rabbi Yehoshua said, 'The Holy One, Blessed be He, performed an act of righteousness in the world by not placing him in the first firmament. If he had been placed in the first firmament, there would be no creature beneath him with any shade, as it is said, 'His anger is not hidden.' But in the future, who is hidden from his anger? The one who engages in Torah. What is written after him? 'The Torah of the Lord is perfect, restoring the soul.' (Psalms 19:8) And likewise it says (Job 34:22) 'There is no darkness or deep shadow where evildoers can hide.' And who is hidden? The one who engages in Torah, as it is said (Malachi 3:22) 'Remember the Torah of Moses, My servant.' And it is written, 'The Torah of the Lord is perfect.' And why is it 'restoring the soul'? The testimony of the Lord is faithful. And why does it make the simple wise? Because it is faithful."

...Another interpretation: The teaching of the LORD is innocent. (Psalm 19:8) — When is it innocent? When it comes from a innocent mouth. And when is it trustworthy? When it comes from a trustworthy mouth.

Rabbi Tanḥuma interpreted it as the six order of the Mishnah. The teaching of the LORD is innocent refers to the order of Women. The testimony of the LORD is trustworthy (ibid.) refers to the order of Seeds, which trusts in the life of the word and sows seeds. The awe of the LORD is pure (Psalm 19:10) refers to the order of Purities, which distinguishes between impure and pure....ALTERNATIVE translation...: Another interpretation of "The Torah of the Lord is perfect" is that it is perfect when it comes out of the mouth of a perfect person.

And it is reliable when it comes out of the mouth of a trustworthy person. Rabbi Tanchuma resolved this through the six orders of Mishnah. "The Torah of the Lord is perfect" refers to the order of Women. "The testimony of the Lord is reliable" refers to the order of Seeds, which believes in the eternity of the world and in sowing. "The fear of the Lord is pure" refers to the order of Purities, which separates between impurity and purity.

The precepts of the LORD are straightforward, making the heart rejoice (Psalm 19:9) refers to the order of Festivals, which has in it the sukkah, lulav, and festivals. As it is written in it, And you will rejoice in your festivals. (Deuteronomy 16:14). The commandment of the LORD is clear (Psalm 19:9) refers to the order of Holinesses, which clarifies the eyes to holy things. The judgements of the LORD are true and correct together (Psalm 19:10) refers to the order of Damages, which has in it all the judgements....ALTERNATIVE translation...: The ordinances of the Lord are upright, making the heart rejoice.

This is the order of Moed (appointed times), which includes Sukkot, Lulav, and festivals, as it is said in them (Deuteronomy 16:14), "and you shall rejoice in your festival." The commandments of the Lord are pure, enlightening the eyes to the holy. This is the order of Kedoshim (holiness), which illuminates the eyes towards the holy. The judgments of the Lord are true and righteous altogether. This is the order of Nezikin (damages), which includes all laws related to justice.

The awe of the LORD is pure (Psalm 19:10) — said Rabbi Levi, since Aaron would revere the Name, as it is written And I gave to him awe and he revered Me. (Malachi 2:5) thus a single section of the Torah was given to him, which will not move from his sons or his sons' sons until the end of all generations. And which is this? The portion of the dead, to not be defiled by death. As it written, Say to the priests the children of Aaron... (Leviticus 21:1).

And correct together (Psalm 19:10) — R. Shim'on son of Laqish said, "Correct by means of an a fortiori." But the rabbis said, "Correct by means of a verbal analogy."...ALTERNATIVE translation: The fear of God is pure. Rabbi Levi said, "Since Aaron feared the name of God, as it is said, 'And I gave them to him as a possession, and they feared me' (Malachi 2:5), therefore a single section of the Torah was given to him that does not move, neither from his sons nor from his grandsons, until the end of all generations."

And which section is this? It is the section of the red heifer, so that he should not become impure through contact with the dead, as it is said, "Speak to the priests, the sons of Aaron" (Leviticus 21:1). "They shall be righteous together" (Isaiah 45:24). Rabbi Shimon ben Lakish said, "They shall be righteous by an a fortiori argument." The Sages said, "They shall be righteous by means of a verbal analogy."

More desireable than gold, or than greatly fine gold. (Psalms 19:11) We did not know who was more deisreable, Israel or the nations that worship stars and constellations. Solomon came and explained. In his shade I delighted and sat. (Song of Songs 2:3) In guarding them is much reward [eqev rav] (Psalms 19:12) — anyone who guards the Torah is made a rabbi [rav]. Another interpretation: anyone who guards the Torah to its end [eqev] is a rabbi [rav], and we open doors for him....ALTERNATIVE translation: The precious ones are of gold and abundant with gems.

We do not know who they are, whether Israel or the nations of the world. Solomon came and explained, "In his shade, I delighted and sat, and his fruit was sweet to my taste" (Song of Songs 2:3). When one guards the Torah, he becomes great. Another interpretation: anyone who guards the Torah until the end will become great, and they open a door for him. [Reference: The original text appears in the Talmud, Tractate Shabbat 88b. The passage discusses the desirability of different types of valuable materials and their sources.

The verse from Song of Songs 2:3 is brought as an example of the beauty that can be found in shaded areas, and is interpreted as referring to the hidden wisdom of the Torah. The statement that anyone who guards the Torah becomes great ("na'aseh rav") is a common theme in Jewish literature, reflecting the idea that Torah study and observance can elevate a person's spiritual stature.]

Who will understand mistakes? Give me Rabbi Shimon ben Yochai, who the righteous are that know how to entice their Creator and know how to rebuke. See how David rebuked his Creator, he started by rebuking the heavens, as it says "The heavens tell of the glory of God." They replied, "Do you need anything?"

"No," he said, "but the work of His hands proclaims the firmament." Then he began to rebuke with the Torah, as it says "The fear of the Lord is pure." God said to him, "David, what do you want?" He replied, "Who will understand mistakes?

Your servant has committed many sins." God said to him, "I forgive you, and leave your sins." Even willful sins, which are the worst kind. They shall not rule over me.

These are sins of passion. As it is said, "Let not those who are wrongfully my enemies rejoice over me." This is the sin of the great transgression. Rabbi Levi said that David said to God, "Master of the Universe, You are a great God, and I owe a great debt to You.

Help me pay my debts." As it is said, "For Your Name's sake, O Lord, pardon my guilt, for it is great." Rav Acha the Kutite said of these sinners, that they know how to go around doors. At first, they say, "Give the poor man a little water."

When they change their mind, they say, "Give him one onion," and they give it to him. Then they say, "Give him an onion without bread," and they give it to him. The righteous also know how to please their Creator, as it says, "The lips of the righteous know what is pleasing." This refers to Moses.

But the wicked have twisted lips, because they do not know how to please God. Another interpretation is that the lips of the righteous know what is pleasing, referring to Moses. When he sought to bless Reuben, what did he say first? "The Lord came from Sinai." "He loves the peoples." "The Torah that Moses commanded us." "May Reuben live and not die."

"May the words of my mouth be acceptable. May they be written for generations and established for generations. My rock and my redeemer. My rock in the sea and my redeemer from Amalek. My rock in bitterness and my redeemer on Mount Sinai. My rock in this world and my redeemer in the world to come." This is a passage from a Jewish prayer called "Tefillat Haderech" (The Traveler's Prayer) which is recited when embarking on a journey.

A Psalm of David. May the Lord answer you on a day of trouble. This is what the verse (Psalms 50:15) means: "Call upon me in the day of trouble; I will deliver you, and you shall glorify me." When Israel is in distress and they seek me out, and they honor me in that hour, I answer them, as it is said: "He will call upon me, and I will answer him" (Psalms 91:15). The analogy is made of a woman who is angry with her mother, and her mother responds by screaming at her from above. During the woman's labor pains, she hears her mother's voice from above and screams back at her, even though she is angry with her. The neighbors ask her why she is screaming when she is giving birth with her mother. She replies that even though she is angry with her, she cannot bear her mother's screams because it is her house that is in distress. Similarly, when the Temple was destroyed and gave a cry of lamentation to the world, it is written: "The Lord of Hosts called in that day for weeping and for mourning" (Isaiah 22:12). The angels said to God, "Master of the Universe, you have 'majesty and splendor before Him' (1 Chronicles 16:27), why are you crying?" God replied, "My Temple is destroyed, and my children are in captivity and pain." Thus, it is written: "With him I am in distress" (Psalms 91:15). Rabbi Joshua the Priest said there are nine verses in this psalm that correspond to the nine months of a woman's pregnancy. What does she say? "He will answer your cries" (Psalms 91:15). Rabbi Shimon bar Abba said that you can find the 18 psalms in the book, beginning with the phrase "Happy is the man," through this verse. They correspond to the 18 blessings that a person recites every day in prayer, and one should recite Psalms 91:15 after reciting these 18 psalms. They said to David, "May the Lord answer you." Another explanation is on what day? On a day that everyone acknowledges as a day of trouble for both the upper and lower worlds. And the Holy One, blessed be He, says to the nations of the world: "Come and judge with the children of Israel," as it is said (Isaiah 41:21), "Present your case, says the Lord." And they say, "Master of the Universe, who creates the chaos of your children?" And He says to them, "I am the One who gives strength and might to the people," as it is said (Psalms 68:36), "He gives power and strength to His people." And the ministers of the nations of the world say, "Master of the Universe, is there no distinction in these matters? Some reveal forbidden relationships and others reveal forbidden relationships. These spill blood, and those spill blood. These serve foreign gods, and those serve foreign gods. Why do these go down to Gehenna and those do not?" At that moment, the advocate of Israel becomes silent, as it is said (Daniel 12:1), "At that time Michael, the great prince who protects your people, will arise." And the one who stands becomes silent, as it is said (Job 32:15), "They are dismayed and no longer answer." The advocate wanted to teach the heavenly court about Israel, but when he became silent, the Holy One, blessed be He, said to him, "Michael has become silent, and you are not teaching merit and advocacy for my children. I am speaking on their behalf, for I am speaking of their righteousness and their salvation," as it is said (Isaiah 45:21), "I speak the truth; I declare what is right." And in what righteousness? Rabbi Pinchas, Rabbi Elazar, and Rabbi Yochanan said, one of them said, "In the righteousness that you did with me and received the Torah, for if not for it, I would have destroyed you," and one said, "In the reward that you did and received the Torah, for if not for it, I would have destroyed the world and returned it to chaos and emptiness," as it is said (Jeremiah 33:25), "If not for My covenant day and night." (Daniel 12:1) "And at that time shall your people escape, every one that shall be found written in the book. By whose merit? By the merit of Joseph. Why does God look at them all and not see Joseph? Because Joseph did not listen to his mistress, as it is said (Genesis 39:9) "How then can I do this great wickedness, and sin against God?" And how do we know that they are called after Joseph? As it is said (Amos 5:15) "Perhaps the Lord, the God of hosts, will be gracious to the remnant of Joseph." Rabbi Samuel bar Nahmani said that it is because of their relationship to him, as it is said (Isaiah 43:7) "Everyone who is called by My name." Rabbi Levi said it is because of the word [used in the text], as it is written here (Daniel 12:1) "And at that time shall your people escape" and it is written there (Joshua 5:9) "And the Lord said to Joshua: 'This day have I rolled away the reproach of Egypt from off you'"

Another interpretation: "The Lord will answer you on a day of trouble." A father and son were traveling when the son became tired and asked his father, "Where is the country?" The father replied, "My son, if you see a cemetery in front of you, know that the country is close to you." So the Lord said to Israel, "If you see that troubles are covering you at that time, you will be redeemed," as it is said, "The Lord will answer you on a day of trouble; He will shelter you with the shelter of Jacob.

The God of Abraham and the God of Isaac are not mentioned here, only the God of Jacob. Why did Resh Lakish say, "It is like a pregnant woman who has difficulty giving birth. They said to her, "We do not know what to say to you, but whoever answered your mother in her difficult time will answer you in your difficult time." So it is written about Jacob, "To the Almighty who answered me on the day of my distress."

David said, "Just as the Lord answered Jacob your father in his time of trouble, He will answer you in your time of trouble." "May the Lord answer you on a day of trouble; may the name of the God of Jacob protect you."

Your help will come from the sanctuary - from the sanctuary of the name within you and from the sanctuary of your good deeds. He will support you from Zion - from the Zion of the commandments within you. Another thing, He will support you from Zion - all the blessings, comforts, and goodness that the Holy One brings into the world from Zion, as it says in Psalm 146. This teaches us that everyone needs assistance and the same spirit existed in the days of Rabbi Abba bar Dosai, who passed by a well and a spirit came to him and said, "Look, I have been here for many days, and no creature has been harmed here because of me.

But now, another spirit is quarreling with me and wants to disturb me from this place. He is very evil and will not spare any creature's life. If you want to prevent harm to creatures, help me with this true matter." Rabbi Abba asked, "How can I help you?"

The spirit replied, "When he comes, I will inform you, and you come with your students. Then, tell them to hit him, and he will listen to you, and he will be afraid and think that you are coming to help me. Then, he will flee, and I will be able to kill him." They did as the spirit had instructed them, and they saw a drop of blood on the well, and they knew that the evil spirit had been killed. From here, we learn that even spirits need help.

Remember all your offerings. Rabbi Hama said that all the sacrifices that the priests offer are not offered without salt, as it says (Leviticus 2:13), "And every offering of your grain offering you shall season with salt." This is similar to a person who says, "The Torah is like salt to me." Rabbi Tanchuma said, "All your offerings" (Psalms 20:4) refers to Gilgal, Nov, Givon, Shiloh, and Beit Olamim. "And may He accept your burnt offerings, Selah" (Psalms 20:4) refers to Isaac, who was bound upon the altar as a burnt offering.

May He grant you according to your heart. A story is told about Rabban Gamliel who went to visit Chalafah ben Kroya and asked him to pray for him. Chalafah responded, "May He grant you according to your heart." Rabbi Huna bar Rav Yitzhak said that Chalafah did not actually say those words, but rather he said, "May God fulfill all of your requests." This is a prayer that one should not pray for just anyone, because sometimes a person may have intentions to steal or commit a sin. However, when a person's heart is whole before God, one can pray for them that "God fulfill all of your requests."

Let us rejoice in your salvation, and in the name of our God we will raise our banners. Because in this world, every person recognizes their flag among all their leaders, as it says "The standard of the camp of Reuben." And from their flag, one recognizes their father, and from their father, one recognizes their family. But in the future, everyone will raise their banners in the name of our God. "The Lord saves; may the King answer us on the day we call." "May the Lord answer you in the day of trouble." This Psalm begins and ends with supplication. "May He answer us on the day we call."

To the choirmaster. A Psalm of David. May the Lord in your strength rejoice, O king! This refers to what is said in the verse (Isaiah 11:10), "And it shall come to pass on that day, that the root of Jesse, that stands as a banner for the peoples, to him shall the nations seek."

Rabbi Chanina said that the Messiah will only come to give the non-Jewish nations the six commandments, such as the sukkah, lulav, and tefillin. But Israel has learned the Torah from the Holy One, blessed be He, as it says (Jeremiah 31:33), "And all your children shall be taught of the Lord." And why is it said (Isaiah 11:10), "And to him shall the nations seek?" Rabbi Chanina said in the name of Rabbi Acha, "What is the meaning of the verse (ibid., v. 10), 'And his resting place shall be of honor?' That the honor from above will be given to the Messiah." May the Lord in your strength rejoice, O king!

Another thing, may the Lord be pleased with your majesty. Rabbi Simon said (Psalm 24:10), "Who is this King of Glory? The Lord of Hosts, He is the King of Glory, Selah." This is a King who shares His honor with His servants; the Lord of Hosts, He is the King of Glory, Selah.

Our sages taught, "A mortal king does not ride on his horse, nor sit on his throne, nor wield his scepter. But Moses used the scepter of the Holy One, blessed be He, as it is said (Exodus 4:20), 'And Moses took the staff of God in his hand.' And Elijah rode on his horse. And what was the horse of the Holy One, blessed be He?

It was the storm and tempest, as it is written (2 Kings 2:11), 'And Elijah went up in a whirlwind into heaven.' A mortal king does not wear his own crown. But the Holy One, blessed be He, gave the crown to the King Messiah, as it is said (Psalm 21:4), 'You set a crown of fine gold upon his head.' A mortal king does not wear his own mantle.

But the King Messiah will be clothed in splendor and majesty, as it is written (Psalm 21:6), 'You make him most blessed forever; you make him glad with the joy of your presence.' A mortal king does not sit on his own throne. But Solomon sat on the throne of the Lord as king, as it is said (1 Chronicles 29:23), 'Then Solomon sat on the throne of the Lord as king.' A mortal king does not call his deputy by his own name.

But the Holy One, blessed be He, called Moses by his name, as it is said (Exodus 7:1), 'See, I have made you as God to Pharaoh.' And likewise, Israel said (Psalm 82:6), 'I said, "You are gods."' They are called holy ones, as it is said (Leviticus 19:2), 'You shall be holy, for I the Lord your God am holy.' And it is written (Deuteronomy 7:6), 'For you are a holy people.'

And the King Messiah will be called by his name. And what is his name? The Lord, the warrior. And the King Messiah's name will be called 'The Lord is our righteousness,' as it is said (Jeremiah 23:6), 'And this is his name whereby he shall be called, The Lord is our righteousness.'

And Jerusalem will be called by his name, as it is said (Ezekiel 48:35), 'And the name of the city from that day shall be, The Lord is there.' And Israel will wear the mantle of the Holy One, blessed be He, as it is said of Him (Psalm 93:1), 'The Lord reigns, He is clothed with majesty.' "And they will give to Israel, as it is said (Isaiah 52:1), "Awaken, awaken, clothe yourself in your strength."

Rabbi Levi said, "It is good for a province to have a name like its queen, and for a queen to have a name like that of God." This is what the verse means (Micah 5:3), "He will arise and shepherd in the name of the Lord." At that time, the king will rejoice in your strength. Another explanation is that there is no strength other than Torah, as it says (Psalm 29:11), "The Lord will give strength to His people."

Another explanation is that there is no strength other than the Land of Israel, as it says (Psalm 78:71), "And He gave his strength to captivity." And there is no strength other than kingship, as it says (1 Samuel 2:10), "And He will give strength to His kin...

"You have given him the desire of his heart. And what is the permission of his lips? That when he says, "Let such and such a province rebel," his word is fulfilled, as he says, "Let Gobai go and destroy it" (Isaiah 10:6). Or if he says, "Let the Apharachites rebel against you," his word is fulfilled, as he says, "Let the angel of death go and destroy them" (ibid. verse 5). And his permission of his lips, when he decrees, his words are established."

"When we advance with good blessings, Rabbi Yehuda says, the blessings of Moses, which are called good, as it says, 'And she saw that he was good' (Exodus 2:2). The Rabbis say, the blessings of the Torah, as it says, 'For I give you good instruction; do not forsake my Torah' (Proverbs 4:2). Chayim asked you: Rabbi Yochanan said, God asked three people in Psalm, 'Ask me and I will grant it to you,' etc. Why were they agitated? Rabbi Berachya said, even those who descended to the Pit, they were still alive. They are Korach and his congregation, Ahithophel, and Doeg. 'Great is His glory in Your deliverance' (Psalms 21:6), 'The splendor of the disciple' (Pirkei Avot 6:3), as it is said, 'And You placed Your splendor upon him' (Psalms 21:6). Your splendor, but not all of Your splendor. And where was it given to Joshua? Rabbi Yehudah said, it was given to him at the Jordan. In the case of Moses, it is written, 'And they were afraid to come near him' (Exodus 34:30), and in the case of Joshua, it is written, 'And they were afraid of him as they were afraid of Moses' (Joshua 4:14)."

"Because you have made blessings everlasting. (Jeremiah 4:2) And the nations will bless themselves in Him, and you will exult in joy before Him. Rabbi Barachiah in the name of Rabbi Samuel said, one verse says (Daniel 7:9) "I looked until thrones were placed, and the Ancient of Days sat" and another verse says (Jeremiah 30:21) "I will bring him near and he shall approach me." How do the angels bring them up to the barrier, and the Holy One, blessed be He, extends His hand and brings them near to Him?

Therefore, it is said: "And I will bring him near." Your hand shall find all your enemies; Rabbi Levi said: "Your hand shall find them to punish them." You shall set them ablaze like a fiery furnace. The Rabbis said: "There is a Hell in the future to come" etc. "The heavens declare His righteousness." (Psalms 97:6)

...Al director, sobre la cierva de la aurora. Está escrito (Habacuc 3:19): 'Dios, el Señor, es mi fortaleza y hace mis pies como los de una cierva.' Dijo Rabí Pinjás: no está escrito 'como ciervos' sino 'como ciervas', porque las patas de las hembras se mantienen en pie más firmemente que las de los machos. Y ¿qué significa (allí) 'me guía sobre las alturas'?

Sobre mis propias alturas me guía. Esto se refiere a los egipcios, ya que cuando se hundieron en el mar, el Santo Bendito sea, le hizo una señal al mar para arrojarlos a tierra, y así los israelitas los vieron muertos. Como está dicho (Éxodo 14:30): 'E Israel vio'. Y los reconocieron. ¿Qué hacían con ellos? Cada israelita tomaba a su perro, colocaba su pie sobre el cuello del egipcio y le decía a su perro: 'Come de esta mano que me esclavizó, come de estas entrañas que no tuvieron compasión de mí.'

Así está escrito (Salmos 68:24): 'Para que tu pie se hunda en sangre, la lengua de tus perros...' Dijeron los israelitas ante el Santo Bendito sea: 'Ya nos has hecho estos milagros, no seremos ingratos. ¿Qué debemos hacer? Cantar canciones y alabanzas.' Entonces Moisés cantó.

Así es, 'al director, sobre la cierva de la aurora. Otra interpretación sobre 'dos ciervas': Débora y Ester. Débora, que vino de la tribu de Neftalí (Génesis 49:21), es llamada 'cierva suelta'. Y la 'cierva de la aurora' es Ester.

"Dios mío, Dios mío, ¿por qué me has abandonado?" Sobre este versículo, está escrito (Isaías 10:17): “La luz de Israel será como fuego, y su Santo como llama.” La "luz de Israel" se refiere a Ezequías, y "su Santo como llama" se refiere a Ester. Y (sigue) "quemará y consumirá", refiriéndose a Senaquerib.

Cuando él avanzó hacia Jerusalén, surgió un fuego de entre ellos que lo consumió a él y a sus tropas. Otra interpretación es que "la luz de Israel" se refiere a Mordejai, y "su Santo como llama" a Ester. “Quemará y consumirá” se refiere a Hamán. Nuestros Sabios dijeron que Hamán tenía cien hijos; diez fueron asesinados, otros diez colgados, y los restantes vagaron por las calles durante doce meses y finalmente fueron ejecutados. ¿Qué significa (Isaías 10:17) "zarzas y espinos en un solo día"?

Se aplica la medida que uno utiliza para medir: decretó destruir, asesinar y aniquilar, y sobre él se decretó: “quemará y consumirá.”Otra interpretación dice que “la luz de Israel” es Ester, quien iluminó a Israel como la luz del amanecer. ¿No es acaso la luz como el fuego, y el fuego como la luz? El Santo Bendito Sea dijo: “Haré de este asunto algo de doble naturaleza: luz para Israel y oscuridad para las naciones idólatras.”

Como está dicho (Amós 5:18): “¡Ay de los que desean el día del Señor! ¿Para qué queréis el día del Señor? Será tinieblas y no luz.”En el mundo, cuando una persona enciende una lámpara en su hogar, ¿acaso puede decir que aquel a quien ama debe beneficiarse de su luz y aquel a quien odia no? Sino que todos se benefician por igual. Pero el Santo Bendito Sea no actúa así; Él ilumina en este mundo y en el mundo venidero, brindando luz para uno y oscuridad para otro al mismo tiempo.

Dijo Rabí Janiná (Salmos 145:9): “El Señor es bueno para todos” en este mundo, pero en el futuro (Salmos 125:4): “Haz el bien, Señor, a los buenos.”Así eran Mordejai y Ester: una luz para Israel y oscuridad para las naciones idólatras. Ester es llamada Hadassá, como está dicho (Ester 2:7): “Y él crió a Hadassá.” Y Mordejai, llamado justo, es comparado al mirto (hadás), como está dicho (Zacarías 1:8): “y él estaba entre los mirtos.”

Al igual que el mirto tiene buen aroma pero un sabor amargo, así Mordejai y Ester fueron oscuridad para las naciones idólatras y luz para Israel.Y no te sorprendas, pues está escrito respecto a Egipto (Éxodo 10:22-23): “Y hubo una densa oscuridad… pero para todos los hijos de Israel hubo luz.” Y así como lo hice en este mundo, también lo haré en el mundo venidero, como está dicho (Isaías 60:2): “Porque he aquí, la oscuridad cubrirá la tierra y densa niebla a los pueblos; pero sobre ti brillará el Señor, y Su gloria se verá sobre ti.

Otra interpretación de "cierva": Esto es lo que dice el versículo (Miqueas 7:8): "No te regocijes, enemiga mía, porque he caído, me levantaré; aunque me siente en la oscuridad, el Señor es mi luz." David dijo al director del coro, refiriéndose a Aquel que salta como una cierva y da luz al mundo en tiempos de oscuridad. ¿Y cuándo ilumina en la noche? Aunque es de noche, la luna y las estrellas aportan algo de luz. ¿Y cuándo se intensifica la oscuridad?

Justo antes del amanecer, cuando la luna y las estrellas desaparecen y las constelaciones se van, en ese momento no hay oscuridad más profunda. Y es en ese instante que el Santo Bendito Sea hace surgir el amanecer desde la oscuridad e ilumina el mundo.Otra interpretación sobre "la cierva de la aurora": Es una referencia a Aquel que salta como una cierva e ilumina. Así es “sobre la cierva de la aurora”.En el caso de Ester, encontramos la misma idea en toda la historia hasta (Ester 4:13) “No pienses en tu corazón.”

No digas en tu corazón: “Porque soy la reina, no me afecta.” (Verso 14) “Si callas en este momento, etc.” ¿Y quién sabe si para un tiempo como este has llegado? De aquí aprendemos que uno no debe rechazar con ambas manos, sino rechazar con la izquierda y acercar con la derecha. Por eso (dice el versículo) “¿Y quién sabe si para un tiempo como este has llegado?”. (Verso 16) “Ayunad por mí, no coman ni beban.” ¿Acaso hay alguien que ayuna mientras come y bebe? ¿Por qué dijo esto?

Quiso decir: “Ayunen por mí porque comieron y bebieron en aquel banquete de Ajashverosh.” Como dice el proverbio: “Aquello que tragaste con la cuerda, sácatelo con el gancho.” ¿Acaso pudieron ayunar tres días y noches seguidos sin morir? No, sino que comenzaban el ayuno antes del anochecer. ¿Y por qué tres días? Porque el Santo Bendito Sea no permite que los justos sufran por más de tres días.

Así, Rajab dijo a los espías de Yehoshúa que debían ocultarse tres días (Josué 2:16). Y también se encuentra en el caso de Jonás (Jonás 2:1-11), donde Jonás estuvo en el vientre del pez tres días hasta que el Señor ordenó al pez que lo liberara. Y también dice Oseas (Oseas 6:2): “Nos dará vida después de dos días; al tercer día nos resucitará.” Por eso Ester decretó un ayuno de tres días. Así, “sobre la cierva de la aurora” simboliza el amanecer que surge desde la oscuridad.

Dijo “Dios mío, Dios mío.” El primer día clamó “Dios mío”, y lo mismo el segundo día. El tercer día clamó en voz alta y dijo: “¿Por qué me has abandonado?”

... “He will save him because He delights in him.” (Tehillim 22:9) R’ Shimon ben Lakish said that the Holy One expressed His love for Israel with three languages of affection, with ‘cleaving,’ with ‘desiring,’ and with ‘wanting.’ With cleaving – “But you who cleave to the Lord your God are alive…” (Devarim 4:4) With desiring – “…did the Lord desire you…” (Devarim 7:7) With wanting – “…for the Lord wants you…” (Yeshayahu 62:4) We learn all of these from that wicked one of the story of “And Dinah went out…” (Bereshit 34:1) With cleaving – “And his soul cleaved to Dinah…” (Bereshit 34:3) With desiring – “My son Shechem his soul desires your daughter.” (Bereshit 34:8) With wanting – “…because he wanted Jacob's daughter…” (Bereshit 34:19) R’ Aba bar Elisha added two more, with love and with speaking to the heart. With love, as it says “I loved you, said the Lord…” (Malachi 1:2) With speaking to the heart, as it says “Speak to the heart of Jerusalem…” (Yeshayahu 40:2) We learn these also from the story of that wicked one – “…he loved the girl and spoke to the girl's heart.” (Bereshit 34:3) “He will save him because He delights in him.”

A Psalm of David: "The Lord is my shepherd, I shall not want. He makes me lie down in green pastures; He leads me beside quiet waters. This is what the Scripture says: 'My beloved is mine and I am his' (Song of Solomon 2:16). The Assembly of Israel said before the Lord, 'Master of the Universe, You are my God and I am Your nation.'

He is my God, as it says, 'I am the Lord your God' (Exodus 20:2), and I am His nation, as it says, 'Listen to Me, My nation; and My people, give ear to Me' (Isaiah 51:4). He is my Father, as it says, 'For I have become a Father to Israel' (Jeremiah 31:9), and I am His firstborn, as it says, 'Israel is My firstborn' (Exodus 4:22). He is my shepherd and I am His sheep, as it says, 'I will give them, your sheep, to be shepherded by men' (Ezekiel 34:31).

He is my brother and I am His sister, as it says, 'Who will make you like a brother to me?' (Song of Solomon 8:1), and I am His sister, as it says, 'Open to me, my sister, my beloved' (Song of Solomon 5:2). I have said, 'The Lord is my shepherd; I shall not want,' and He has said, 'Your utensils will be full, overflowing' (Proverbs 3:10)."

Another thing, "The Lord is my shepherd, I shall not want." This is what the verse says (Psalm 23:1). "The elderly will understand." Rabbi Yosei bar Hanina said that we can learn from the lowly shepherd who walks with his staff and bag all day, and David called God his shepherd.

But David said, "The elderly will understand." Jacob called God his shepherd, as it says (Genesis 48:15), "The God who shepherds me." So I also call him my shepherd, as it says, "The Lord is my shepherd, I shall not want." Another thing, the verse says (Deuteronomy 2:7), "For the Lord your God has blessed you in all the work of your hands."

Rabbi Eliezer ben Jacob says that "has blessed you" means that even if you sit and study, you say "in all the work of your hands," and if you do it, you are blessed, and if not, you are not blessed. What does it mean (Proverbs 4:12), "Know the way you should go?" Your going should cause you pain in your livelihood. Rabbi Yehuda said in the name of Rabbi Eliezer that three things the road does: it wears out clothes, causes laughter lines on the body, and decreases going out.

But the Holy One, blessed be He, did not do this to Israel, as it says (Deuteronomy 8:4), "Your clothes did not wear out from upon you." (Deuteronomy 2:7) "You lacked nothing." This is the decrease in going out. "The Lord your God is with you." Rabbi Yudan said, "In the merit of your saying, 'This is my God, and I will glorify Him,' I have given you forty years.

Your clothes did not wear out. Rabbi Yehuda said, "If there is a king in the country, the country is not lacking anything." So (Deuteronomy 2:7) "The Lord your God is with you, and you lack nothing." "Not lacking anything, but rather just a statement, and it comes to be.

If it is said that manna will be like meat or quail, it will become so. If it is said that oil will be like fish sauce, it will become so. If you ask for flour (Numbers 11:8), the people will turn and gather it. Konditon (a place) or crush it in a mortar.

Ashishot (a place) and make it into cakes. Therefore it is said, 'nothing is lacking,' but whatever you speak with your mouth, that is what you will receive. 'I will rain bread from heaven for you' (Exodus 16:4). 'Water you desire' (Psalm 78:20).

'Strike the rock and water will flow' (Exodus 17:6). 'We want meat' they said, and when Moses heard this, he went to the Lord and said, 'Your children want meat.' The Lord said to him, 'Give it to them.' Moses said to him (Numbers 11:13), 'Where am I to get meat?' (Numbers 22) 'They will slaughter sheep and cattle for them.'

If this is what you will do to me, then please kill me now. Moses said to the Lord, 'If you do not give them meat, they will kill me. And if I speak against them, they will kill me. Kill me now, I beg of you, if you will kill anyone.'"

Immediately, the Lord became angry, as it is said (Psalms 106:32-33), "They provoked [Him] at the waters of Meribah, and it went ill with Moses because of them. For they embittered his spirit, and he spoke rashly with his lips." The Lord said to Moses, "Give meat to the children of Israel." Moses replied, "Where can I get meat?"

The Lord said to him, "You had fish in Egypt, and you had cattle in Egypt, and you were so wealthy there, and now you have become poor." Moses replied, "It wasn't mine, it was theirs." The Lord said to him, "In Egypt, it was yours, and here it is not yours." (Numbers 11:23) The sages said, "He lacked nothing." They were not lacking anything, but they were considering it in their hearts, and it happened.

Rabbi Shimon ben Yochai said, "It can be compared to what Rabbi Berechia said in the name of Rabbi Abahu (Psalms 78:18), 'And they tested God in their hearts.' They were considering it in their hearts, and it happened." Rabbi Shimon ben Yochai said, "They lacked only the words of prophecy. You should know that all those days when Israel rebelled, the divine voice did not speak with Moses, as it is said (Deuteronomy 2:16), 'And it was when all the men of war had perished.'

What is written afterwards? (Deuteronomy 2:17) 'And the Lord spoke to me, saying.' Rabbi Yochanan said, "They lacked only repentance, as it is said (Hosea 14:2), 'Take words with you and return to the Lord.'" Rabbi ibn Ezra said, "They lacked only a certain thing. For all the forty years that Israel was in the wilderness, the angel of death was striking them with a death toll of fifteen thousand and change. And how much is one change? It is one out of four hundred and eighty-nine."

In the pastures of grass, they will lie me down beside still waters. Rabbi Elazar asked Rabbi Shimon and said to him, "When the Israelites left Egypt, did they take with them linen garments?" He said to him, "Yes." "And from where did they get clothing to wear for forty years?"

He said to them, "The ministering angels clothed them, as it says, 'I clothed you with embroidered work' (Ezekiel 16:10)." "And what is 'embroidered work'?" Rabbi Simai said, "It means 'fine wool.'" He said to him, "But they did not wear out."

"And what about the fact that their clothes did not become dirty?" He said to him, "The cloud laundered them and pressed them." "And what about the fact that they did not smell bad from sweat since they did not change their clothes?" He said to him, "The well would bring up all kinds of fragrant herbs, and they would long for them, as it says, 'In the pastures of grass, they will lie me down beside still waters' (Psalms 23:2)."

When the Israelites saw how God was treating them with care and luxury in the wilderness, they began to praise and say, "He feeds us good food, and we lack nothing. The Lord is my shepherd, I shall not want. In the pastures of grass, He will lie me down beside still waters." Rabbi Samuel said, "There are waters that are suitable for drinking but not for washing, and there are waters that are suitable for washing but not for drinking. But the water of the well was suitable for both."

"My soul is enraptured by Your Torah, as it is written (Psalms 19:8), 'The Torah of the Lord is perfect, restoring the soul.' Guide me in the paths of righteousness, for Your name's sake. Even though I walk through the valley of the shadow of death, I will fear no evil, for You are with me. (Exodus 13:21) And the Lord goes before them by day with a pillar of cloud to guide them along the way. Your rod, which represents suffering, and Your staff, which represents the Torah, they comfort me. Without suffering, it would be impossible to learn the depths of Your kindness and mercy which pursue me all the days of my life."

Set the table. This is the manna. Rabbi Ishmael ben Elisha says the height of the manna was fifty cubits. And whoever does not believe, should not look at that good thing. As it is said, "Let him not look upon the rivers, the streams flowing with honey and butter." (Job 20:17)

Another matter is in the pastures of grass. David spoke at a time when he was fleeing from Saul. What is written there? "And Saul went and brought the forest of Hereth, which was by the side of Jeshimon" (1 Samuel 22:5). It was as pleasant as Hereth and moistened by God's goodness, as it says, "My soul is satisfied as with marrow and fatness" (Psalms 63:6). "Satisfied" refers to the kingdom, which I had no merit except for the sake of His name. "Even though I walk through the valley of the shadow of death, I will fear no evil, for You are with me" (Psalms 23:4). This is the Ziph wilderness, where I will not fear evil. "Your rod and Your staff, they comfort me" (Psalms 23:4). "Your rod" refers to suffering and "Your staff" refers to the Torah, which will comfort me. I can say in this world, "But goodness and kindness shall follow me" (Psalms 23:6). "Before the table" refers to the kingdom, which is against my oppressors such as Doeg and Ahithophel. "You anoint my head with oil" (Psalms 23:5). I can attain it through suffering and so on. "And I will dwell in the house of the Lord" (Psalms 23:6) refers to the Temple. "The Rabbis resolved a verse in Israel": "In the pastures of grass, I will feed my flock, and I will make them lie down" (Ezekiel 34:15). "On whom shall My resting place be?" (Isaiah 66:1) "And on the stream will rise on either side, every kind of fruit tree" (Ezekiel 47:12). "And it will bring healing" (Ezekiel 47:12). Rav and Samuel disagree about whether it is permitted to loosen the jaw of a mute person or a barren woman. "My soul will return to the world to come."

A Psalm of David. The earth and its fullness belong to the Lord. As it is written (Job 29:14), "I clothed myself with righteousness, and it clothed me." Rabbi Chanina said, "There are those whose clothing is becoming, but they are not becoming to their clothing.

And there are those whose clothing is not becoming, but their clothing is becoming to them." There are those who are rich, but their name does not match their wealth. And there are those who are poor, but their name does not match their poverty. Similarly, Solomon said (Proverbs 13:7), "One man pretends to be rich, yet has nothing; another pretends to be poor, yet has great wealth."

There are those who are strong, but their name does not match their strength. And there are those who are weak, but their name does not match their weakness. There are those whose wife is ugly, despised, and treated like dirt, and people ask, "Who is her husband?" And they say, "It is him."

And when they see him, a handsome young man, they say, "This young man has been lost to this woman." And if the bride is beautiful and her husband is ugly, people say, "This bride has been lost to this man." Job said, "I am not like that. Rather, I am becoming to righteousness, and righteousness is becoming to me."

And so it says, "I clothed myself with righteousness, and it clothed me." And similarly, David is becoming to his psalm, and his psalm is becoming to him. What is written above this matter? "The Lord is my shepherd, I shall not want."

And what is a psalm of David? When he asked for the Divine Presence to dwell upon him, he would demand a psalm from David. And when it came to David from his own accord, it was a psalm....

"Another interpretation of 'The earth is the Lord's, and everything in it' is a parable of a king who had a son in a city, and the people of the city honored him by saying that he was the king's son, and the king honored him as well. Eventually, the king sold his city to another. The criminals began to commit offenses against the king's son. He went to the king for help.

After some time, the king returned to his city, and his son was honored as the king's son again. He told them, 'Now I am his son.' The king in this parable is God, and the city is his land. The son is David.

All the days that the land belonged to God, they honored David because he went out and came before them. But what did God do? He sold his land, as it says in Ezekiel 30:12, 'And I will make the rivers dry, and sell the land into the hand of the wicked.' The criminals began to commit offenses against the king's son, as it says in 1 Kings 12:16, 'And the people returned the word to the king, saying, "What share have we in David?"'

But when God buys back his land for his son, they will return to God and seek their king David, as it says in Hosea 3:5, 'Afterward the children of Israel shall return, and seek the Lord their God and David their king.' Therefore it is said, 'The earth is the Lord's, and everything in it.' Another interpretation is that there is a man who has a ship, but the cargo inside it is not his. If the cargo is his, the ship is not his.

But God is not like this; the earth and everything in it belong to him." Another thing, you have a person who has a ship, but the cargo inside it does not belong to him. And if the cargo belongs to him, the ship does not. But the Holy One, blessed be He, does indeed own the earth and all its fullness.

Flesh and blood build a house fifty cubits wide, but when it is large, one hundred cubits, it is like three cubits. But the Holy One, blessed be He, did not create the earth and then fill it; rather, He filled it as it was created. As it says, "The whole earth is full of His glory" (Isaiah 6:3). Our sages taught that Rabbi Eliezer says, "Every section that David said about himself, he said on behalf of all Israel.

The statement in the singular was said on his own behalf, and the statement in the plural was said on behalf of all Israel." And wherever it says "For the conductor, with instruments," it refers only to the future. And wherever it says "A psalm of David," he would play first, and then the Holy Spirit would rest upon him. Regarding David, a skillful musician, by means of a translator.

And the Divine Presence does not rest because of sadness, laziness, foolishness, or trivial matters. Rather, it rests because of joy, as it says, "Now bring me a musician," and when the musician played, the Lord's hand came upon him (2 Kings 3:15).

Another matter is that the earth and all its fullness belong to the Lord. This is what the verse says: "You alone are the Lord. You made the heavens, even the highest heavens, and all their starry host, the earth and all that is on it, the seas and all that is in them. You give life to everything, and the multitudes of heaven worship you" (Nehemiah 9:6) When were the angels created?

Rabbi Yochanan said they were created on the second day, as it says: "The waters above the heavens" (Psalms 148:4), and it is also written: "He makes his angels spirits" (Psalms 104:4). Resh Lakish said they were created on the fifth day, as it says: "And let birds fly above the earth" (Genesis 1:20), and it is written concerning angels: "With two wings they covered their faces" (Isaiah 6:2). Rabbi Luliani said: "Why were the angels not created on the first day?

So that people would not say that Michael was stretching from the east and Gabriel from the west while God was measuring in the middle. But it says: 'I am the Lord, who has made all things, who alone stretched out the heavens, who spread out the earth by myself' (Isaiah 44:24). Who was with me? Who was my partner in the creation of the world?"

David said before God: "Since you created the heavens and the earth for your name's sake, I call them the Lord's earth and its fullness" (Psalms 24:1). Rabbi Azariah, Rabbi Nehemiah, and Rabbi Baruchya said: "It is like a king who had two stewards, one responsible for what was in the house and one responsible for what was in the fields. The one responsible for the house knew everything that was in the house and everything that was in the fields, but the one responsible for the fields only knew what was in the fields.

Similarly, when Moses ascended to the heavens, he knew both the upper and lower realms and rebuked God for not taking care of them. As it says: 'Indeed, to the Lord your God belong the heavens, even the highest heavens, the earth and everything in it' (Deuteronomy 10:14). But David, who did not ascend to the heavens, praised God for what he knew, as it says: 'The earth is the Lord's, and everything in it' (Psalms 24:1)."

Rabbi Pinchas said: "A king of flesh and blood may have sheep but no pasture, or pasture but no sheep. But the Holy One, blessed be He, fills both the upper and lower realms, as it says: 'Praise him, you highest heavens and you waters above the skies. Let them praise the name of the Lord, for he commanded and they were created' (Psalms 148:4-5). And it says (Jeremiah 23:24), "Do I not fill the heavens and the earth?"

He has flesh and blood, but he has no flock to shepherd. He has a flock, but he has no pasture for them. But the Holy One, blessed be He, is not so; He has a flock and He has pasture. The flock is Israel, as it is said (Ezekiel 34:31), "And you, My flock, the flock of My pasture."

And He has pasture for them in the land and its fullness, and He knows how to shepherd them, as it is said (Ezekiel 34:15), "I will feed My flock, and I will cause them to lie down." And He knows good pasture for them, as it is said (Ezekiel 34:14), "I will feed them in a good pasture." Woe to the land and its fullness for the sake of God.

"For He founded it upon the seas, and established it upon the rivers. This refers to the Land of Israel, which rests upon seven seas: the Great Sea, the Sea of Tiberias, the Sea of Sodom, the Sea of Sivkhin, the Sea of Chultha, the Sea of the Arabah, and the Sea of Aspamia. And the Land of Israel is situated in the heat of the sun. The Holy One, blessed be He, restrains the rivers, and makes them flow, as it is written: 'He established it upon the rivers'. The Jordan, the Pishon, the Gihon, and the Euphrates all flow out from Eden. And it is written, 'and it is seen upon the face of the desert' (Numbers 21:20). Rabbi Abba bar Ḥiyya said, 'Whoever ascends to Mount Nebo sees a likeness of a ship in the Sea of Tiberias, and it is the well of Miriam'."

"Who shall ascend the mountain of the Lord? This is Moses, as it says (Exodus 19:3), 'And Moses went up to God.' And who shall stand in His holy place? This is Moses, as it says (Deuteronomy 5:28), 'But as for you, stand here with Me.'

Clean of hands, this is Moses, as it says (Numbers 16:15), 'I have not taken a donkey from them.' And pure of heart, this is Moses, who clarified his mission at the moment when God told him to go on His behalf, as it says (Exodus 3:11), 'Who am I that I should go to Pharaoh and bring the Israelites out of Egypt?' He took no pride in his soul. This is Moses, who took the life of the Egyptian, as it says (Exodus 2:12), 'He looked this way and that and saw that there was no one, and he struck down the Egyptian.'

He saw the angels and prevailed against them, and he killed them with justice. And he did not swear falsely to his neighbor. This is Moses, as it says (1 Samuel 14:24), 'And Saul adjured the people.'"

Another interpretation: "Who will ascend the mountain of the Lord?" This is our father Abraham, as it is written of him, "Go for yourself to the land of Moriah" (Genesis 22:2). "And who will stand in His holy place?" This is Abraham, as it is said, "And Abraham rose early in the morning" (Genesis 19:27).

"Clean of hands." This is Abraham, as it is said, "From a thread to a shoe strap" (Genesis 14:23). "And pure of heart." This is Abraham, as it is written, "And you found his heart faithful before You" (Nehemiah 9:8).

And it is said, "And he believed in the Lord, and it was counted to him as righteousness" (Genesis 15:6). "Who did not lift up his soul in vain." This was before Nimrod, and he did not swear falsely, as it is said, "I have lifted up my hand to the Lord, God Most High" (Genesis 14:22). He shall receive blessing from the Lord, as it is said, "And the Lord blessed Abraham with everything" (Genesis 24:1).

Another interpretation: Who will ascend? This refers to our father Jacob, as it is said (Genesis 35:1), "Arise, go up to Bethel and dwell there." Who will stand? This refers to Jacob, as it is said (Genesis 28:11), "And he encountered the place." Clean of hands. This refers to Jacob, as it is said (Genesis 31:38), "I worked for you for fourteen years." And with a pure heart. This refers to Jacob, as it is said (Genesis 37:3), "For he was the son of his old age." "Who did not lift up my soul in vain." This refers to Laban. And he did not swear to deceive, as it is said (Genesis 31:53), "And Jacob swore by the fear of his father Isaac." He will receive a blessing from the Lord, as it is said (Genesis 35:9-10), "And God appeared to Jacob and blessed him."

“You gates, lift your heads…” (Tehillim 24:7/9) You find that at the time when Shlomo built the Holy temple he wanted to bring the ark into the Holy of Holies, but the gate was too small. It was five cubits long and two and a half cubits wide, while the ark was one and a half cubits long, one and a half wide and one and a half tall. Can’t one and a half cubits fit into two and a half?! Rather, at that moment the gates cleaved to one another.

Shlomo said twenty four songs of joy and was not answered, he said ‘you gates lift up your heads’ and was not answered. He tried again and said “You] gates, lift your heads…so that the King of Glory may enter. Who is this King of Glory?” (Tehillim 24:7-8) He was not answered. Once he said “O Lord God, do not turn back the face of Your anointed one; remember the kind deeds of David Your servant,” (Divre HaYamim II 6:42) immediately the gates lifted up their heads, the ark entered and fire descended from heaven.

Why did Shlomo suffer all of this? Because he was filled with pride and said “I have surely built You a house to dwell in…” (Melachim I 8:13) Since all of Israel saw this, they immediately said ‘it is certain that the Holy One has given atonement for that sin of David.’ Immediately their expression turned black like the bottom of a pot and they were ashamed. This is what is written “Grant me a sign for good, and let my enemies see [it] and be ashamed, for You, O Lord, have helped me and comforted me.” (Tehillim 86:17) ‘Helped me’ in this world and ‘comforted me’ in the world to come.

"To David, to You, O Lord, I lift up my soul." This is what the verse (Deuteronomy 24:15) says, "On his day you shall give him his wage." The Holy One, Blessed be He, said to David, "David, why do you lift up your soul to Me?" He replied, "Because I am an employee in Your world," as it says (Job 7:2), "Like a servant who longs for the shade, and like a hireling who awaits his pay."

And it is written in the Torah (Deuteronomy 24:15), "On his day you shall give him his wage," etc., and to Him, he (David) lifts up his soul. If this worker who is his employer's hired hand is obligated to pay him on time and to him he lifts up his soul, how much more so are our souls dependent upon You! Another interpretation: "To You, O Lord." This refers to the generation of the destruction of the Temple, who suffered because of the desecration of God's name, as it says (Deuteronomy 24:10), "If you lend your neighbor a loan," etc.