{
    "title": "Midrash Tehillim",
    "language": "en",
    "versionTitle": "merged",
    "versionSource": "https://www.sefaria.org/Midrash_Tehillim",
    "text": [
        [
            "\"Blessed is the man who does not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of scoffers. But his delight is in the law of the Lord, and on his law he meditates day and night.\" (Psalm 1:1-2). This verse speaks of seeking good and delighting in the law of the Lord. King David of Israel was such a person, who sought the welfare of Israel by establishing 24 priestly divisions and 24 Levite divisions. He sought the mercy of God to rest upon him in order to bless Israel. This is where he found blessing, as it says, \"Blessed is the man.\" (Psalm 1:1)On the other hand, \"But those who seek to harm me will be destroyed; they will go down to the depths of the earth.\" (Psalm 63:9) This refers to Doeg and Ahithophel who sought to harm King David.",
            " Another interpretation [of \"Happy is the man\"] - this refers to David, as it is written (2 Samuel 7:18), \"And King David came and sat before the Lord.\" And so Rabbi Chiya taught: \"There is no sitting in the Temple courtyard except for the kings of the Davidic dynasty.\" And Rabbi Ami said in the name of Reish Lakish: \"There is no sitting in the Temple courtyard except in the place designated for the kings of the Davidic dynasty.\" And it is written (2 Samuel 7:18), \"And David sat.\" But not so said Rav Huna in the name of Rabbi Yishmael: \"There is no sitting above [in heaven], as it is stated (Daniel 7:10), 'A fiery stream issued and came forth from before him: thousand thousands ministered to him, and ten thousand times ten thousand stood before him.' They do not have the ability to leap. As it is said (Ezekiel 1:7), \"Their legs were straight legs.\" And it is written (Isaiah 6:2), \"Seraphs stood above him.\" And it is written (Zechariah 3:7), \"I will grant you walking among those who stand here.\" Above there is no sitting, but David sits. Rabbi Ami said, \"Even the kings of the house of David have no sitting.\" And what is \"and he sat who relied on himself\"? And to whom does the sitting belong? You should say to the high priest, as it is said (1 Samuel 1:9), \"And Eli the priest sat upon a seat.\" If so, what is \"and he sat before the Lord,\" that he sat himself in prayer? There we learn that the prohibitions of the Ammonites and Moabites are an eternal prohibition, but their women are permitted immediately. (2 Samuel 7:18), \"Who am I, and who is my household, that you have brought me this far?\" What is \"this far\"? It is not enough that I came to the congregation, but that I became king. And \"this far\" refers only to a king, as it is said (1 Samuel 10:24), \"Behold the king comes.\" (2 Samuel 7:19), \"And this is the law of man.\" This is what you wrote in your Torah, \"An Ammonite or Moabite shall not enter into the congregation of the Lord\" (Deuteronomy 23:4). You wrote only about the man, but their women are permitted immediately. And the Torah of Abraham, Isaac, and Jacob is not written here, but the Torah of man. And who is the most praiseworthy among the prophets and the most praiseworthy among the kings? The most praiseworthy among the prophets is Moses. The most praiseworthy among the kings is David. You find that everything Moses did, David did. Moses brought Israel out of Egypt, and David brought Israel out of the bondage of kingdoms. Moses fought wars against Sihon and Og, and David fought the wars of the Lord, as it is said (1 Samuel 25:28), \"For the wars of the Lord, my lord fights.\" Moses ruled over Israel and Judah, as it is said (Deuteronomy 33:5), 'He was king in Jeshurun.' And David ruled over Israel and Judah. Moses parted the sea for them, and David parted the rivers for them, as it is said (Psalm 78:13), 'He divided the sea and made them pass through, and he made the waters stand like a heap.' Moses built an altar, and David built an altar. This one sacrificed, and that one sacrificed. Moses gave them the five books of the Torah, and in exchange, David gave them the Book of Psalms, which contains five books: 'Happy is the man,' 'To the conductor,' 'A psalm of Asaph,' 'A prayer of Moses,' and 'Let my Redeemer say.' Moses blessed Israel with 'Happy are you,' and David blessed with 'Happy is he' (Proverbs 8:8), 'All the words of my mouth are with righteousness; nothing crooked or twisted is in them.' We find that the Torah used euphemisms for unclean animals, saying 'from the animal that is pure and from the animal that is impure' (Genesis 7:8), and Rabbi Yudan said in the name of Rabbi Menashe: 'Even when it comes to opening up topics of purity, it says about the camel, 'because it does not chew the cud,' and not 'because it is unclean,' and about the pig, 'because it has a split hoof,' and not 'because it is unclean.' David also testified about himself and said (1 Samuel 13:14), 'The Lord has sought for Himself a man after His own heart,' and he called his Creator 'his Maker.' Just as His Maker does not utter anything unseemly, so David also did not utter anything unseemly. He could have said, 'Cursed is the man who walks in the counsel of the wicked,' or 'Blessed is the man who walks in the counsel of the righteous.'\"",
            "Another interpretation of \"Happy is the man\" (Psalm 1:1): This refers to the righteous men. The prophets are happy because they give form to the image of God, and to the one who plants the tree. This is what the scripture means by \"For the Lord God is a sun and shield\" (Psalm 84:12). Rabbi Chiya bar Abba said: \"Happy are they who are like the sun, which shines forth, and like a shield, which protects.\" Another interpretation of \"shield\": This refers to the Persian Targum for a curtain that surrounds a person, protecting them from the four winds. And how do we know that it includes the fourth wind? It is written, \"You crown us with loving-kindness\" (Psalm 5:13). Another interpretation of \"sun\" and \"shield\": This refers to Abraham, our forefather. \"Sun\" refers to Abraham, as it is written, \"Who raised up righteousness from the east\"  (Isaiah 41:2) The shield represents Abraham, as it is said, \"I am your shield\" (Genesis 15:1). The God represents Abraham, as it is said, \"You are a prince of God in our midst\" (Genesis 23:6). Grace and glory God gives represent Abraham, as it is written, \"And Abram was very rich in cattle, in silver, and in gold\" (Genesis 13:2). \"He does not withhold good from those who walk with integrity\" represents Abraham, as it is said, \"Walk before me, and be blameless\" (Genesis 17:1). If Scripture speaks of Abraham in this way, then when it says, \"He does not withhold good from those who walk with integrity,\" what does it mean to walk with integrity? Rather, just as Abraham, who walked with integrity before the Holy One, Blessed be He, had a shield, so too anyone who walks with integrity before Him has a shield. After him, what is written? \"Happy is the man who trusts in You\" (Psalms 84:13). Abraham is not written here, but rather \"man,\" meaning all people. David said, \"Happy is the man whom You discipline, Lord, and whom You teach from Your law\" (Psalms 94:12). Rabbi Yudan opened by saying, \"Do not boast before the king, and do not stand in the place of great men\" (Proverbs 25:6). Rabbi Yudan read it from the place where this section was closed and from the place where the previous section was opened. Rabbi Pinchas worked an extended passage from Psalms 119:100, \"I understand more than the aged.\" At first, the Holy One, Blessed be He, blessed His world, as it says, \"And God blessed them\" (Genesis 1:28). Once Noah stood, He blessed him, as it says, \"And God blessed Noah and his sons\" (Genesis 9:1). Once Abraham stood, He blessed him, as it says, \"And God blessed Abraham in everything\" (Genesis 24:1). What is the meaning of \"it will be a blessing\"? Rav Nachman said that He handed the blessings over to him and said, \"Until now, I have been required to bless the world, but from now on, the blessings are in your hands, and whomever you bless will be blessed.\" Once Isaac stood, he blessed him, as it says, \"And Abraham gave everything he had to Isaac\" (Genesis 25:5). What did he give him? Rabbi Yehuda, Rabbi Nechemia, and the Rabbis (said): Rabbi Yehuda said it was the firstborn. Rabbi Nechemia said it was a blessing. And the Rabbis said it was burial and a deed of inheritance. Rabbi Levi said in the name of Rabbi Chama: they only gave him gifts. And why didn't they give him a blessing? It is like a king who had a garden and gave it to a tenant, and in it were all kinds of trees intertwined with each other, one of the Tree of Life and one of the Tree of Death. The tenant said, \"If I water the Tree of Life, the Tree of Death will live with it. And if I do not water it, how will the Tree of Life live?\" The tenant returned and said, \"This year I will complete my tenancy and go, and what do I care about the king's garden?\" Abraham said, \"I will not bless Isaac now because the children of Ishmael and the children of Keturah are now being blessed.\" I am flesh and blood today, but tomorrow I will be in the grave, and what needs to be done in his world will be done. When Abraham died, God revealed Himself to Isaac and blessed him, as it says, \"After Abraham's death, God blessed Isaac his son\" (Genesis 25:11). And so He did to Jacob, as it says, \"God appeared to Jacob again when he came from Paddan Aram, and He blessed him\" (Genesis 35:9). And Isaac stood and blessed Jacob with giving, as it says, \"May God give you of the dew of heaven\" (Genesis 27:28), and he sealed it with a call, \"And Isaac called Jacob, and he blessed him\" (Genesis 28:1). Jacob stood to bless the tribes and began with what Isaac had sealed. This is what is written, \"And Jacob called to his sons and said\" (Genesis 49:1), and he sealed it with this, as it says, \"And this is what their father said to them\" (Genesis 49:28). Moses stood to bless Israel, and said, \"Jacob is the firstborn of the Holy One, blessed be He,\" and he began with a call and sealed it with \"And this is the blessing\" (Deuteronomy 33:1), and he sealed it with \"Happy are you\" (Deuteronomy 33:29). When David stood, he opened with \"God is my Lord,\" and sealed it with \"Blessed are You, God\" (Psalms 118:27).",
            "Another thing, happy is the person. Rabbi Nehemiah opened (Ecclesiastes 7:19), \"Wisdom gives strength to the wise more than ten rulers who are in a city.\" These ten individuals are mentioned in the book of Psalms, and they are: Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. They are not divided, but Rabbi Yochanan said they are linked to the judgment that they passed and to Israel. Rabbi Huna said in the name of Rabbi Abba, even though it is said that only ten elders could fix something, it was only by the hand of King David of Israel. This can be compared to a choir group that wanted to sing the praises of the King of Kings. The king told them that they were all worthy and capable of singing, but a certain person should lead them because his voice was more pleasant than all the others. This is what is written in 2 Samuel 23:1, \"Now these are the last words of David: 'The oracle of David, the son of Jesse, the oracle of the man who was raised on high, the anointed of the God of Jacob, the sweet psalmist of Israel.'\" All their songs are pleasant, but those of David son of Jesse are the most pleasant. The pleasantness of the songs of Israel is like the greatness of Avinus son of Avinus. What does it say at the end of Psalms (Psalm 72:20), \"The prayers of David, the son of Jesse, are ended.\" And just as it is said about the ten individuals, it is also said about the ten types of song - leadership, melody, psalm, song, prayer, praise, blessing, thanksgiving, happiness, and Hallelujah. And the greatest of them all is Hallelujah, which includes the name and praise at once. Rav said, \"All the books that include Hallelujah are holy.\" \"Blessed is the one who does not walk in step with the wicked\" (Psalm 1:1)....",
            "\"Who did not walk in the counsel of the wicked.\" Rabbi Shimon ben Pazi said, \"If one did not walk, where did he stand? And if he did not stand, where did he sit? And if he did not sit, where did he scoff? Rather, this is to teach you that if he walked, his end will be to stand, and if he stood, his end will be to scoff. And if he scoffed, the verse says about him, 'He who mocks alone shall bear it' (Proverbs 9:12). This is to teach you that one mitzvah (good deed) leads to another, and one transgression leads to another. And if he neither walked, stood, nor sat, one might think that he will neither do good nor bad. Therefore, the scripture tells us, 'But his delight is in the law of the Lord' (Psalms 1:2). Rabbi Berachiah said, \"What is the scripture saying when it tells us, 'Do not be overly wicked' (Ecclesiastes 7:17)? It is telling us not to be wicked, but if you have already become wicked, do not add to it.\" Rabbi Shimon ben Yochai said, \"If a person sat and did not commit a transgression, he is rewarded as if he had done a mitzvah.\" Rabbi Zeira said, \"This applies only if he was tempted and overcame it, as it says, 'Depart from evil, and do good' (Psalms 34:15). Depart from evil in order to do good.\" And similarly, it says, \"They have not done iniquity; they have walked in His ways\" (Psalms 119:3). The school of Rabbi Yehoshua ben Karcha taught: \"Twenty 'praises' (ashrei) are written in the book of Psalms, corresponding to the twenty 'woes' (hoy) in the book of Isaiah.\" Rabbi Tama asked, \"How did Rabbi Yehoshua teach us that there are twenty 'praises' in the Psalms?\" And I say, there are twenty-two. And why do they correspond to twenty-two letters? Concerning them, it says, 'Let the words of my mouth and the meditation of my heart be acceptable in Your sight, O Lord, my Rock and my Redeemer' (Psalms 19:14). They should be performed for generations, and inscribed for generations, the words of my mouth, and established for generations. And they should not be read as books, but rather they should be recited and receive reward for them like plagues and tents. 'Let the words of my mouth and the meditation of my heart be acceptable in Your sight, O Lord, my Rock and my Redeemer.' Rabbi Yirmiyah bar Shalom said in the name of Rabbi Yochanan, \"What does it mean when it says, 'I will abide in Your tent forever' (Psalms 61:4)? Do you think that David was asking for a dwelling place in two worlds? Rather, David said, 'May they remember...'\"",
            "Another interpretation: \"Fortunate is the man who does not walk in the counsel of the wicked, nor stand in the path of sinners, nor sit in the company of scoffers\" (Psalms 1:1). Another explanation is that this verse refers to Adam, the first man. Adam said, \"Fortunate am I if I have not followed the ways of the serpent and fortunate am I if I have not sat in the company of scoffers.\" Rabbi Yehoshua ben Levi said in the name of Rabbi Levi, \"The serpent spoke slander against its Creator to Eve, saying, 'Why are you not eating from this tree?' She replied, 'God commanded us not to eat from it or even touch it or come near it.' What did the serpent do? It pushed Eve against the tree, and she did not die. God had only commanded not to eat from it, but the serpent added to it and said, 'From this tree God ate and created the world, and if you eat from it, you can also create a world like His, as it says, 'You shall be as gods' (Genesis 3:5).' But every artist hates his own work. Hence, the serpent was a mocker.\"",
            "\"But his delight is in the law of the Lord.\" Rabbi Levi said, \"There were six commandments that the Holy One, blessed be He, gave to Adam, as it is said, 'And the Lord God commanded the man.'\" 'In His law doth he meditate day and night' refers to these six commandments that he was given.",
            "\"And it shall be like a tree planted, which the Lord took and planted in the Garden of Eden, whose fruit He shall give in its season – this refers to Cain. 'And its leaf shall not wither' – this refers to Abel. 'And all that he does shall prosper' – this refers to Seth. The wicked, however, are not so – this refers to the serpent. Therefore, the wicked shall not stand in the judgment, but everyone else will be healed in the World to Come, except for the serpent and the inhabitants of Giv'on, as it is said: 'The wolf and the lamb shall graze together' – this refers to the inhabitants of Giv'on, as it is written: 'And the idolatrous priests of the city shall come from all the tribes of Israel, to serve it' (Ezekiel 48:19). The Lord gave Israel three good traits: they are merciful, bashful, and benevolent, as it is written: 'And He will love you and bless you and multiply you; He will also bless the fruit of your womb and the fruit of your land, your grain and your new wine and your oil' (Deuteronomy 7:13). And it is also written: 'And in order that the fear of Him may be ever with you, so that you do not go astray' (Exodus 20:17). Hence, it is said that anyone who lacks shame is as if his ancestors were not present at Mount Sinai (Yoma 47a). And it is written: 'Therefore, keep the covenant and the mercy which the Lord swore to your fathers' (Deuteronomy 7:12). David saw that the inhabitants of Giv'on lacked all these traits, so he banished them, as it is written: 'But the Giv'onites were not of the children of Israel' (2 Samuel 21:2). Ezra also banished them, as it is written: 'And the Netinim dwelt in Ophel' (Nehemiah 11:21). Even the Lord distances Himself from them in the World to Come, as it is written: 'And the idolatrous priests of the city shall come from all the tribes of Israel, to serve it; and they shall not come near to Me, to serve as priests to Me' (Ezekiel 48:19). The servants mentioned in this verse are the inhabitants of Giv'on, who shall serve in the World to Come, as it is said: 'And Joshua made them hewers of wood and drawers of water' (Joshua 9:27). Thus, the way of the righteous is known – this refers to Adam and Eve, while the way of the wicked shall perish – this refers to the serpent, who shall not be healed in the World to Come.\" (Midrash Tehillim 1:7)",
            "\"Another thing is like a tree planted. Planted only means planted to teach you that even all the winds in the world blowing on it do not move it from its place.\" (Joshua 1:8) \"This Torah scroll shall not depart from your mouth; you shall meditate on it day and night, so that you may be careful to act in accordance with all that is written in it. For then you shall make your way prosperous, and then you shall be successful.\" (Joshua 1:8) \"And then you will understand righteousness, justice, and equity, every good course.\" (Proverbs 2:9) \"When you walk, it shall lead you; when you lie down, it shall watch over you; and when you awake, it shall talk with you.\" (Proverbs 6:22) \"When you sleep, they will guard you; when you wake, they will talk to you.\" (Proverbs 6:22) \"And you will rise again, she will guide you to the world to come.\" (Proverbs 6:22) These quotes offer advice on the importance of studying the Torah and following its teachings, and suggest that doing so will lead to success and guidance both in this world and in the world to come.",
            " \"Happy is the man who has not followed the advice of the wicked, or taken the path of sinners, or joined the company of the insolent; rather, the teaching of the Lord is his delight, and he studies that teaching day and night.\" The Midrash offers an alternative interpretation of the verse: \"Another explanation: 'Happy is the man who does not follow the advice of the wicked.' This refers to the righteous man who did not follow the counsel of the three generations: the generation of Enosh, the generation of the Flood, and the generation of the Dispersion. According to Rabbi Yehuda, the counsel of the wicked refers to the generation of Enosh, the way of sinners refers to the generation of the Flood, and the seat of scoffers refers to the generation of the Dispersion, who were all scoffers. But those who delight in the teaching of the Lord are those who observe the seven commandments that were given to the descendants of Noah, and study His Torah day and night. \"Why is the righteous man compared to a tree planted by streams of water (Psalm 1:3)? Rabbi Yehoshua ben Levi said that the ark stood in the water for four months like a ship that sails on the water (Genesis 7:24). 'Its fruit in season' (Psalm 1:3) means that all the children born in the ark were born after five hundred years of age. Only Noah was five hundred years old at the time of the Flood (Genesis 5:32). Rabbi Chiya said in the name of Rabbi Abba that God had stopped up the spring of his (Noah's) loins so that he would not father a son who would be a descendant of the generation of the Flood and would be lost with them. For the heavenly court only punishes those who are descendants of the generation of the Flood. If Noah had a son who was one hundred years old at the time of the Flood, he would have died with them. Rabbi Shimon ben Lakish said that in the days of the Messiah, the righteous will return to their original form, as it is said, 'For the youth shall die at the age of one hundred years' (Isaiah 65:20). If you say that there were less than one hundred years old during the Flood and they were destroyed, I say that they were punished for the sins of their ancestors, as it is said, 'For all flesh had corrupted its ways' (Genesis 6:12). Another interpretation: Why did God stop up the spring of Noah's loins? So that he would not father many children who would be destroyed in the Flood. If you say that there were righteous people during the Flood, then why did God not make many arks? Therefore, God stopped up Noah's loins for five hundred years. 'Its leaves never wither' (Psalm 1:3) refers to Ham, 'and whatever he does prospers' (Psalm 1:3) refers to all the wicked.\"",
            "Another matter: Blessed is the man. This refers to Abraham, as it is said (Genesis 20:7), \"Now therefore, restore the man's wife, for he is a prophet.\" He did not follow the counsel of the wicked. This refers to the generation of the dispersion, as it is said (Genesis 11:4), \"Come, let us build for ourselves a city.\" \"Come, let us build,\" refers to counsel, as it is said (Judges 9:29), \"Give ear, and listen to my voice, and let this be the counsel.\" \"A city,\" refers to an idol, as it is written (Daniel 4:10-11), \"The tree grew and became strong, and its height reached to heaven, and it was visible to the ends of the whole earth. Its foliage was beautiful and its fruit abundant, and in it was food for all. The beasts of the field found shade under it, and the birds of the sky dwelt in its branches, and all flesh was fed from it.\" They divided into three groups: one said, \"Let us ascend and dwell there\"; one said, \"Let us make war with him\"; and one said, \"Let us ascend and serve there as idolaters.\" And all three were punished with one punishment: they became like apes, demons, and wandering spirits. This is what is written (Proverbs 13:21), \"Evil pursues sinners.\" They did not stand in the path of sinners. This refers to the people of Sodom, as it is said (Genesis 13:13), \"Now the men of Sodom were wicked and sinners before the Lord exceedingly.\" And in the dwelling of the scorners, this refers to Abimelech, as it is said (Genesis 20:15), \"Here is my land before you; dwell wherever it pleases you.\" But Abraham sought only the will of God, as it is said (Genesis 18:19), \"For I have known him, because he commands his children and his household after him, that they may keep the way of the Lord, to do righteousness and justice.\" And in His law he meditates day and night. Rabbi Samuel bar Nachmani said: Abraham had no father to teach him Torah, yet Rabbi Shimon ben Yochai teaches that the Holy One, blessed be He, summoned his kidneys, which were like two rabbis, and they flowed and taught him wisdom all night long. This is what is written (Psalms 16:7), \"I will bless the Lord who gives me counsel; even at night my kidneys instruct me.\" And Rabbi Samuel bar Nachmani, in the name of Rabbi Jonathan, said: Abraham our father fulfilled even the laws of combining cooked dishes and combining courtyards [on Shabbat]. This refers to (Genesis 26:5), \"Because Abraham listened to My voice and kept My charge, My commandments, My statutes, and My laws.\" And the Lord took them and planted them in the Garden of Eden. Its fruit will be given in due time; this refers to Isaac. \"And its foliage will not wither,\" this refers to Ishmael. And whatever he will do…",
            "Another thing: Fortunate is the man whose tribe is Levi, and who did not participate in the sinful act of the Golden Calf, as it is written, \"They shall teach Your ordinances to Jacob and Your Torah to Israel; they shall place incense before You and burnt offerings on Your altar\" (Deuteronomy 33:10). Levi did not stand with the sinners, as it is written, \"I have sinned this great sin\" (Exodus 32:31). In the company of the scoffers they did not sit, as it is written, \"And the people sat down to eat and drink, and rose up to play\" (Exodus 32:6), but the children of Levi are described as follows, \"And all the sons of Levi gathered themselves together unto him\" (Exodus 32:26). Rabbi Berechiah said in the name of Rabbi Samuel bar Nachmani: \"Whoever did not contribute a nose ring for the Golden Calf, let him come and attach himself to me\" (Exodus 32:26). Immediately, all the sons of Levi gathered around him, as it was their desire to be involved in the study of the Torah. As it is written, \"For the priest's lips should keep knowledge, and they should seek Torah from his mouth, for he is an angel of the Lord of Hosts\" (Malachi 2:7). They were like a planted tree that the Holy One, blessed be He, planted in the land of Israel, as all of them entered the land. Rabbi Zeira said in the name of Rabbi Joshua that from all the members of the tribe of Levi, only Aaron and Miriam died.",
            "Another matter: Fortunate is the man who is not one of the sons of Korah, who did not follow the counsel of their father, as it is said (Numbers 16:26), \"Depart now from the tents of these wicked men.\" And they sinned in the manner of sinners (ibid. 17:3), [which was] the censers of sinners. And in the company of the scorners, [there was] Korah, who mocked Moses and Aaron. What did he do? He assembled the entire congregation, as it is said (ibid. 16:19), \"And Korah gathered against them the entire congregation.\" He began to speak disparagingly and said to them, \"There was once a widow in my neighborhood with two orphaned daughters and she had one field. When she came to plow, Moses said to her (Deuteronomy 22:10), 'You shall not plow with an ox and a donkey together.' When she came to sow, Moses said to her (Leviticus 19:19), 'Your field shall not be sown with two different kinds of seed.' When she came to reap and make a pile [of sheaves], Moses said to her (Deuteronomy 24:19), 'You shall leave [some stalks] for the poor and the stranger.' When she came to make a threshing floor, he said to her, 'You shall give tithes [of your crop] and [separate] terumah, tithes, first tithe, and second tithe.' The righteous woman accepted [the ruling] and complied. What did she do? She sold the field and bought two lambs to clothe herself with their fleece and to enjoy their fruits. When Aaron's firstborn son was born, he came to her and said, 'Give me the firstborns, as the Holy One, Blessed be He, said to me (Deuteronomy 15:19), \"Every firstborn that is born in your cattle and your flock, the male [belongs to] Him.\"' The righteous woman accepted [the ruling] and complied. When it came time to shear them, he said to her, 'Give me the foreleg, cheeks, and stomach.' She said to him, 'Even though I slaughtered them, I did not escape from your hand. Behold, I am under a ban.' He said to her, 'Give [them to me], as the verse states (Numbers 18:14), \"Every ban among the people of Israel shall be yours.\"' He took [the portions] and went on his way. She left weeping, as did her two daughters. Such is the way of these [men], who taunt [others] and hang [their claims] on the Holy One, Blessed be He. [They have done] so much [harm], yet they still continue [to provoke] the Holy One, Blessed be He.",
            "\"For they delight in the Torah of the Lord, and in His Torah they meditate day and night.\" This is what the verse means when it says, \"And the way of your word leads to success.\" The generation refers to the one that teaches by gathering the wise, not to flatter them, but to speak the truth. The generations are praised for their teachings, like those of Rabbi Yochanan and Rabbi Shimon ben Lakish, who would sit and discuss them. \"Your Torah is full of wonders\" (Psalms 119:129). Rabbi Chiya said, \"If you desire the Torah that was written with wonders and given with the right hand, as it says, 'From His right hand came a fiery law for them' (Deuteronomy 33:2), then you are destined to sit and teach and impart knowledge.\" Rabbi Abba said, \"If you desire the Torah that has a final outcome, it will be named after you, like the Mishnah of Rabbi Hoshaya and Bar Kappara, and others like them. And why are they named after them? Because they delved deeply into it.\" You should know that this is the Torah of the Holy One, blessed be He, as it says, \"The Torah of the Lord is perfect\" (Psalms 19:8). Moses ascended to the heavens and spent forty days there, and he gave his life for it, and that is why it is named after him, as it says, \"Remember the Torah of Moses, My servant\" (Malachi 3:22).",
            "...Another thing, unless it is in the Torah of the Lord, they desire it. For anyone who engages in Torah, the Holy One, blessed be He, fulfills his desires. Rabbi Eliezer says, \"The people of Israel said before the Holy One, blessed be He, Master of the Universe, we want to engage in Torah day and night, but we have no free time.\" The Holy One, blessed be He, said to them, \"Perform the mitzvah of tefillin, and I will consider it as if you were engaged in Torah day and night.\" Rabbi Yochanan said, \"From this verse: 'And it shall be for a sign upon your hand, and for a memorial between your eyes' (Exodus 13:9), we learn that whoever wears tefillin fulfills the commandment of Torah day and night.\" Rabbi Yehoshua said, \"What Rabbi Eliezer meant was only for the nights when the mitzvah of tefillin is not fulfilled, except during the day, as it is said, 'And you shall observe this statute at its appointed time from days to days' (Exodus 13:10).\" Rabbi Eliezer asked him, \"And what do you fulfill, while you engage in his Torah day and night?\" Rabbi Yehoshua said to him, \"This refers to the recitation of the Shema. If a person recites it both morning and evening, the Holy One, blessed be He, considers it as if he engaged in Torah day and night.\" Bar Kapara said, \"Whoever recites two chapters of the Shema in the morning and two in the evening fulfills the commandment of Torah day and night.\" Rabbi Berechiah said, \"Even the patriarchs established the Mishnah that they would sit during the day for the portion that is taken from the night and during the night for the portion that is taken from the day.\" They asked Rabbi Yehoshua what a person should study in Greek wisdom. He said to them, \"Go and see which hour is neither of the day nor of the night, and you may study then, as it is said, 'And you shall meditate therein day and night' (Joshua 1:8).\" He then returned and said to them, \"A person should not teach his son Greek wisdom, nor even a craft that would cause him to neglect the study of Torah, even for an hour, as it is said, 'Therefore choose life' (Deuteronomy 30:19).\" We learned that in the morning, one recites two blessings before and one after the Shema, and in the evening, two before and two after. This is so that the recitation of the Shema day and night will be equal, as it is said, 'And you shall meditate therein day and night' (Joshua 1:8).\" Rabbi Yossi said, \"Based on the verse, 'Seven times a day I praise you because of your righteous ordinances' (Psalms 119:164), one should recite the Shema at least seven times a day.\"",
            "Another thing, but only in the Torah of the Lord do they delight. It is said (Isaiah 55:1), \"Ho, every one that thirsteth, come ye to the waters.\" Just as water comes from the heavens, as it is said (Jeremiah 10:13), \"At the sound of His giving a multitude of waters in the heavens.\" So too, the words of the Torah were given from heaven, as it is said (Exodus 20:15), \"You yourselves have seen that I spoke to you from the heavens.\" Just as water is free for the world, so too are the words of the Torah free for the world, as it is said (Isaiah 55:1), \"Come, buy and eat, yea, come, buy wine and milk without money and without price.\" Just as water descends in the world with sounds and flashes of lightning, as it is said (Psalm 29:3), \"The voice of the Lord is upon the waters,\" so too, the words of the Torah, as it is said (Exodus 19:16), \"And it was on the third day, when it became morning, and there were thunder and lightning.\" Just as water is life for the world, so too are the words of the Torah life for the world, as it is said (Proverbs 4:22), \"For they are life to those who find them, and healing for all their flesh.\" And it is written (Deuteronomy 32:47), \"For it is not an empty thing for you.\" Just as water descends drop by drop and becomes streams, so too, a person learns one halacha (Jewish law) a day and one halacha the next day until it becomes like a flowing stream. Rabbi Onia said: What are water made for? To water gardens and orchards. Can't the same be said for the words of the Torah? As it is said (Hosea 14:10), \"For the ways of the Lord are straight.\" Rabbi said: Just as water covers the nakedness of the sea, so too do the words of the Torah cover the nakedness of Israel, as it is said (Proverbs 10:12), \"And love will cover all sins.\" Just as the great one is not ashamed to say to the small one, \"Give me water to drink,\" so too is the great one not ashamed to say to the small one, \"Teach me one chapter or one halacha.\" Just as a person is not too lazy to drink water when he is thirsty, so too, a student is not too lazy to go to the Rabbi to learn from him. There was a story with Rabbi Yossi that he went to learn from his teacher and so on. This is what is written (Deuteronomy 33:4), \"A heritage for the assembly of Jacob.\" For all who assemble in Jacob, even the convert.Another thing, but only in the Torah of the Lord do they delight. It is said (Isaiah 55:1), \"Ho, every one that thirsteth, come ye to the waters.\" Just as water comes from the heavens, as it is said (Jeremiah 10:13), \"At the sound of His giving a multitude of waters in the heavens.\" So too, the words of the Torah were given from heaven, as it is said (Exodus 20:15), \"You yourselves have seen that I spoke to you from the heavens.\" Just as water is free for the world, so too are the words of the Torah free for the world, as it is said (Isaiah 55:1), \"Come, buy and eat, yea, come, buy wine and milk without money and without price.\" Just as water descends in the world with sounds and flashes of lightning, as it is said (Psalm 29:3), \"The voice of the Lord is upon the waters,\" so too, the words of the Torah, as it is said (Exodus 19:16), \"And it was on the third day, when it became morning, and there were thunder and lightning.\" Just as water is life for the world, so too are the words of the Torah life for the world, as it is said (Proverbs 4:22), \"For they are life to those who find them, and healing for all their flesh.\" And it is written (Deuteronomy 32:47), \"For it is not an empty thing for you.\" Just as water descends drop by drop and becomes streams, so too, a person learns one halacha (Jewish law) a day and one halacha the next day until it becomes like a flowing stream. Rabbi Onia said: What are water made for? To water gardens and orchards. Can't the same be said for the words of the Torah? As it is said (Hosea 14:10), \"For the ways of the Lord are straight.\" Rabbi said: Just as water covers the nakedness of the sea, so too do the words of the Torah cover the nakedness of Israel, as it is said (Proverbs 10:12), \"And love will cover all sins.\" Just as the great one is not ashamed to say to the small one, \"Give me water to drink,\" so too is the great one not ashamed to say to the small one, \"Teach me one chapter or one halacha.\" Just as a person is not too lazy to drink water when he is thirsty, so too, a student is not too lazy to go to the Rabbi to learn from him. There was a story with Rabbi Yossi that he went to learn from his teacher and so on. This is what is written (Deuteronomy 33:4), \"A heritage for the assembly of Jacob.\" For all who assemble in Jacob, even the convert.",
            "\"And it shall be like a planted tree,\" as it says in Proverbs 3:18, \"She is a tree of life to those who hold onto her.\" Rabbi Yitzchak, son of Rabbi Chiya, asks, \"Why is the Torah called a tree of life?\" He answers, \"Because it is beloved to all life.\" Rabbi Yudan asks, \"Why is the Torah compared to a tree of life?\" He answers, \"Just as the tree of life spreads its branches to all the inhabitants of the world (in the Garden of Eden), so too, the Torah is spread out for all of life, bringing them to the eternal life in the world to come.\" It is taught that the tree of life stands for five hundred years, and all the days of creation are divided under it. Rabbi Shmuel, son of Rabbi Yitzchak, planted himself from group to group in order to fulfill Psalms 119:99, \"From all my teachers, I have gained understanding.\" Just as the tree of life stands by the waters of Tiberias and its environs, and its fruits are produced in their season, so too, the students of a person who toils in Torah study, and who sets times for Torah, reading, Mishnah, and Talmud, will flourish. Its leaves will not wither, for everyone needs its conversation and study. Whatever he does will succeed, for everyone needs his counsel, like Rabbi Elazar ben Arach, who provided advice that was successful and fulfilled. They said to him, \"You are a prophet.\" He said to them, \"I am not a prophet, nor am I a son of a prophet, but this is what I have received from my teachers: Any advice that is for the sake of Heaven will eventually be fulfilled.\" Rabbi Menashe said, \"It is a full scriptural verse, as it says in Proverbs 19:21, 'And the counsel of the Lord shall stand.' Any advice that contains the word of God will eventually be fulfilled.\"",
            "\"Not so are the wicked. The verse said (Song of Songs 2:1) \"I am the rose of Sharon.\" The Assembly of Israel said before the Holy One, blessed be He, \"I am beloved because You loved me more than any other nation. I am the rose that was made for You as a shadow by Bezalel. The Sharon I spoke of was sung by Moses. Another interpretation: The Sharon I spoke of is that I was beloved when I was hidden in the shadow of Egypt, and for a brief moment the Holy One, blessed be He, brought me before Pharaoh and I softened him with good deeds, like a lily, and I sang a song before Him, as it is said (Isaiah 30:29) \"You shall have a song as in the night when a holy festival is kept.\" Rabbi Yochanan said in the name of Rabbi Shimon ben Yehotzadak that this verse comes to teach us about Pharaoh and Sennacherib. Another interpretation: I am the rose of Sharon. I am beloved because I was hidden like a precious gem in the Sinai, which the mountain covered like an eggshell. And for a brief moment I softened Him with good deeds, like a lily, and I said (Exodus 24:7), \"All that the Lord has spoken we will do and obey.\" Another interpretation: I am the rose of Sharon. I am beloved because I was hidden in the palaces of kings, and when the Holy One, blessed be He, redeemed me, I softened Him with good deeds and sang a song before Him, as it is said (Psalm 98:1) \"Sing to the Lord a new song, for He has done wondrous things.\" Rabbi Berachiah said, \"The generation of the desert said, 'I am the rose of Sharon, and beloved, for all the good things in the world are hidden in me.'\" This is what is written (Isaiah 41:19), \"I will plant in the wilderness cedar, acacia, myrtle, and olive trees.\" And when the Holy One, blessed be He, sought me out, I returned His deposit to Him, and I softened Him with good deeds, like a lily, and I sang a song before Him, as it is said (Isaiah 35:1-2) \"The wilderness and the dry land shall be glad; the desert shall rejoice and blossom like the rose.\" And the Sages say: The land says, \"I am beloved because all the dead of the world are hidden in me. And when the Holy One, blessed be He, sought me out, I returned His deposit to Him and softened Him with good deeds like a lily, and I sang a song before Him, as it is said (Psalm 98:4), \"Shout joyfully to the Lord, all the earth; break forth and sing for joy and sing praises.\" \"And when King David said (Psalms 23:4), 'Even though I walk through the valley of the shadow of death, I will fear no evil,' the 'rod' referred to in this verse represents suffering, as it is stated (Psalms 89:33), 'I will visit their transgression with the rod.' And the 'staff' mentioned in the same verse represents the Torah, as it is stated (Numbers 21:18), 'What is recited in the book of the Wars of the Lord, \"Waheb in Suphah and the wadis of the Arnon, and the slopes of the wadis that extend to the site of Ar, and lie along the border of Moab\"'. These two objects provide comfort for me. It is possible that I could learn without suffering, but it is said (Pirkei Avot 6:6), 'According to the pain is the reward.' It is also possible to receive rewards in this world, as it is said (Psalms 23:6), 'Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord forever.' And why did David say, 'I will dwell in the house of the Lord'? Rabbi Tanchum said, 'Why are the righteous compared in this world to a floating log? Just as a log is covered in mud, pebbles, and sand, and yet everything that is poured over it sinks to the bottom and it emerges with its worth apparent, so too, the wicked are swallowed up from the world like grass, as it is said (Isaiah 40:7), 'The grass withers, the flower fades,' but the righteous are visible to the world, as it is said (Psalms 12:8), 'The words of the Lord are pure words, like silver refined in a furnace on the ground, purified seven times.' These are the righteous who fulfill the words of the Lord.\" ",
            "Therefore, the wicked will not stand in judgment. As it is written in Proverbs 15:7, \"The lips of the wise disperse knowledge.\" The wise are the people of Israel, who made a stranger of the Ark, as it is written in Exodus 25:11, \"And you shall overlay it with pure gold.\" But the hearts of fools are not the same. They are the Gentile nations who have become estranged from God. Another interpretation of \"The lips of the wise disperse knowledge\" is that the people of Israel always exalt God's name and proclaim it morning and evening. But the hearts of fools do not do so. They are the heretics who say that the world is foolishness. Another saying is \"But the hearts of fools are not the same.\" Rabbi Yudan and Rabbi Pinchas said that God said to the wicked, \"I created the world,\" as it is written in Genesis 1:7, \"And it was so.\" But you say otherwise. Therefore, the wicked will not stand in judgment. However, it would be good for them if they did not judge others except as they would judge themselves. Rabbi Abba bar Kahana said that the wicked sin twice. They are the four kingdoms that will not stand on the day of judgment. Rabbi Shmuel bar Nachmani said that one affliction destroys them and they are called to account. Therefore, the wicked will not stand in judgment. The word \"judgment\" is written only in the context of judgment, as it is written in Jeremiah 10:8, \"But they are altogether senseless and foolish; the instruction of idols is but wood!\" (Psalms 34:22) \"The wicked will perish.\" (Proverbs 24:16) \"For the righteous falls seven times and rises again, but the wicked stumble in times of calamity, not twice.\"",
            "\"For the Lord knows the way of the righteous, but the way of the wicked will perish.\" This is what is written in Proverbs 15:3, \"The eyes of the Lord are in every place, keeping watch on the evil and the good.\" How do we know that the Lord saw that Leah was hated? Genesis 29:31 says, \"When the Lord saw that Leah was hated.\" The way of the wicked will perish. Rabbi Elikim said that the Lord destroyed the way of the wicked so that the righteous would not be led astray by it. Rabbi Elazar said that the way of the wicked was already lost, but the Lord gave it to them to trouble them, as it says in Proverbs 3:34, \"He mocks the mockers.\" You should know this, as it says in Numbers 22:18-19, when Balaam sent for Balaam to curse Israel, Balaam said, \"If Balak were to give me his house full of silver and gold, I would not be able to go beyond the word of the Lord to do either good or bad of my own will.\" The Lord then appeared to Balaam and told him not to go with the men. Balaam said, \"I must go, but I will curse them from there.\" The Lord then said to him, \"Do not go with them.\" Rabbi Tanhuma says that they say to a wasp, \"Not your honey or your sting.\" Rabbi Berachia said that when the Lord wanted to create man and bless him, He saw the righteous and the wicked standing before Him. He said, \"If I create him, the wicked will stand before Me, and if I do not create him, how will the righteous stand?\" What did the Lord do? He turned away the path of the wicked from before Him and shared with them the attribute of mercy and created him. This is what is meant by \"For the Lord knows the way of the righteous and the way of the wicked will perish.\" Another explanation is that \"and the way of the wicked will perish\" means that Nimrod lost his power because of Abraham, Abimelech because of Isaac, and Esau because of Jacob. Therefore, it says, \"For the Lord knows the way of the righteous and the way of the wicked will perish.\" Another explanation is from Isaiah 66:14, \"The hand of the Lord shall be known to His servants, and His indignation to His enemies. \"When (HaSham) will avenge his enemies?\" Rabbi Yochanan said, \"The Holy One, blessed be He, stands in judgment with the righteous and the wicked, and He judges the righteous and rewards them with the Garden of Eden, and He judges the wicked and condemns them to Gehenna. The wicked say, 'You have not judged us properly, for to those who sought merit, You granted it, and to those who sought punishment, You sentenced them.' The Holy One, blessed be He, says, 'I did not seek to publicize you.' What does the Holy One, blessed be He, do? He summons the agents of Gehenna and they take them down to Gehenna. Rabbi Pinchas said, 'Anyone who is absolutely sinful cannot repent, and he has no eternal forgiveness.' The Holy One, blessed be He, says to the wicked, 'You kindled the fire of Gehenna (Proverbs 26:21), coals for burning, and wood for the fire, and I shall avenge Myself upon you with the judgment of judgments.' Rabbi Hunah, in the name of Rabbi Shimon ben Lakish, said, \"They shall go forth and look upon the corpses of the men who have rebelled against Me; for their worm shall not die, neither shall their fire be quenched\" (Isaiah 66:24). This is said only of the wicked who are still going and sinning. "
        ],
        [
            "Why did the nations rage? As it is said in the scripture (Isaiah 57:20), \"But the wicked are like the tossing sea, which cannot rest, whose waves cast up mire and mud.\" Just as the sea brings up all its vessels onto its surface, so too the vessels of the wicked are on their lips. Pharaoh said (Exodus 5:2), \"Who is the Lord?\" Sisera oppressed the children of Israel mightily (Judges 4:3). What is meant by \"mightily\"? With sword and spear. As it is written (Malachi 3:13), \"Your words have been strong against me.\" Sennacherib said (2 Kings 19:15), \"Who among all the gods of the lands have delivered their countries?\" Nebuchadnezzar said (Daniel 3:15), \"And who is the god who will deliver you out of my hands?\"",
            "Another explanation for why the nations are agitated is as follows: The verse in Isaiah 40:22 says, \"He who sits above the circle of the earth.\" Why do the wicked resemble grasshoppers that are placed on a trellis to ascend, but then they fall? So too, the wicked fall. Rabbi Yehuda bar Nachmani said that after the generation of the Flood, it is written, \"Now the whole earth had one language and the same words\" (Genesis 11:1). The later generations did not learn from the earlier ones, and Gog and Magog will come in the future and fall. David saw this and exclaimed, \"Why are the nations in an uproar?\" (Psalm 2:1). Another explanation is that the sea's waves rise and become stronger, as if it were engulfing the world, but when it reaches the shore, it flattens before the sand. Similarly, all those who join together to harm Israel fall before them. This is why Israel rules like the sea, as it says, \"The number of the children of Israel shall be as the sand of the sea\" (Hosea 2:1). The nations, on the other hand, are ruled like the sea, as it says, \"But the wicked are like the tossing sea, For it cannot be still, And its waters toss up mire and mud\" (Isaiah 57:20). Nimrod and his comrades united against Abraham and fell before him, as it says, \"And he divided himself against them by night\" (Genesis 14:15). Abimelech fell before Isaac, Esau before Jacob, Pharaoh and Egypt before Israel, and many others in the Torah. Even in the future, Gog and Magog are destined to fall before Israel, and David saw this and cried out, \"Why are the nations in an uproar?\" Rabbi Yitzchak said that even if one person asks another why they are doing something, the other person will get angry. However, the righteous ask God why things are happening, and they are not punished. Why are they not punished? Because they did not seek their own benefit, but rather that of Israel. Rabbi Ibbo said that all the agitation of the wicked and all their toil is in vain, as it says, \"The peoples have labored for what is futile\" (Jeremiah 51:58). But Israel does not toil in vain, nor do they bring forth anxiety.",
            "\"Kings of the earth will stand up, and rulers will band together, against the Lord and against His anointed, saying, 'Let us break their bonds asunder, and cast away their cords from us.'\" (Psalm 2:2-3) At some future time, the Messiah will say, \"There is a certain nation that has rebelled against you,\" and they will reply, \"Gog and Magog will come and destroy it,\" as it says, \"He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked\" (Isaiah 11:4). When they see their great distress, they will come and bow before the Messiah, as it says, \"Then the heads of the earth will kneel before him\" (Isaiah 49:23).",
            "\"On Hashem and His Messiah. It is compared to a mighty warrior who was in a country, and when conscripts came to that country, they were afraid of that warrior and said, 'What shall we do? Let us kill that warrior, and then we will unite with the country.' So it is with them. Rabbi Berachiah said in the name of Rabbi Levi, 'Cursed are the wicked who maintain a council against Israel, and each one says, \"My counsel is better than yours.\" Esau was foolish; Cain killed Abel while their father was still alive, not knowing that his father would procreate and increase. I do not do that, but rather as it is written, \"Let my father's days be prolonged.\" Pharaoh was foolish; Esau said so, not knowing that his brothers married women and those women multiplied. I do not do that, but rather until the verdict of Kikin under the pillows of their mothers I plead for them, as it is written, \"Every male who is born, you shall cast into the river.\" Haman the wicked said, 'Pharaoh was foolish who said so, not knowing that the girls marry men and those men procreate and increase.' I do not do that, but rather as it is written, \"To destroy, to kill, and to cause to perish.\" Gog and Magog are destined to say the same, that the fools were the first to plot against Israel and did not know that they had a patron in heaven. I do not do that, but first I unite with my patron, and then I return to Israel. This is what is written, \"On Hashem and His Messiah.\" And the Holy One, blessed be He, says to them, 'Gog and Magog, how many troops do I have before me, and how many lightning bolts, thunders, and flames? I will go with you to war,' as it is said, 'Hashem will go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies' (Isaiah 42:13). What is written there? \"And Hashem shall be king over all the earth.\"' (Zechariah 14:9)\"",
            "\"I disconnected his straps. These are the hand Tefillin, and I removed the leather pouch from it. These are the head Tefillin. Another matter, I disconnected his straps. These are the Seven Noahide Laws, and I removed the leather pouch from it. These are the positive commandments that are incumbent upon them, such as the Sukkah and the Lulav, which are referred to as \"pouches,\" as it is stated, \"Let us go up to the mountain of the Lord, to the house of the God of Jacob, and let Him teach us of His ways, and we will walk in His paths.\" These are the seven commandments that one assumes as a burden.\"",
            "\"He who sits in the heavens shall laugh.\" Rabbi Yitzhak said: All of God's dealings are holy. His speech is in holiness, as it is said, \"God has spoken in His holiness.\" His measurements are in holiness, as it is said, \"Holy, holy, holy.\" His movements are in holiness, as it is said, \"In holiness, the steps of the king approach me.\" His vows are in holiness, as it is said, \"Who is like You among the mighty, O Lord, who is like You, majestic in holiness?\" Another interpretation: \"He who sits in the heavens shall laugh.\" God said, \"These [people] mock one another.\" Rabbi Aha in the name of Rabbi Samuel bar Nahmani said: These are the four [verses] of laughter: (a) \"He who sits in the heavens shall laugh,\" (b) \"But You, O Lord, shall laugh at them,\" (c) \"The Lord shall laugh at him,\" (d) \"I, too, will laugh at your calamity.\"",
            "\"So He will speak to them in His anger.\" And it is written, \"Gracious and merciful is He\" (Psalm 111:4). However, He is merciful to Israel but not to the Gentiles in anger and wrath, as it is said, \"Behold, the day of the Lord comes, cruel, with wrath and fierce anger\" (Isaiah 13:9). Therefore it is said, \"So He will speak to them in His anger.\"",
            "\"And I have anointed my king. What is my anointed one? As it is said (Daniel 10:3), 'I did not anoint myself with oil.' Another interpretation: my signet ring. As it is said (Exodus 32:4), 'a molten calf.' Another interpretation: my nobles. As it is said (Micah 5:4), 'and the eight leaders of men.' And it is written (Ezekiel 43:7), 'Here are the princes of the sanctuary.' And where is his greatness? On Zion, the mountain of my sanctuary.\"",
            "\"I will speak of the statutes; they are recounted in the law of the Torah, and in the laws of the prophets and the writings. In the law of the Torah (Exodus 4:22), 'Israel is My firstborn son,' in the laws of the prophets (Isaiah 52:13), 'Behold, My servant shall prosper, he shall be exalted and lifted up.' What is written afterwards (Isaiah 52:15), 'So shall he startle many nations, kings shall shut their mouths because of him, for that which had not been told them shall they see, and that which they had not heard shall they perceive.' In the writings (Psalms 110:1), 'The Lord said to my lord, \"Sit at My right hand.\" What is written afterwards? (Psalm 110:4), 'You are a priest forever, in the manner of Melchizedek.' Rabbi Yudan said: all these retributions were given in accordance with the laws of the King of Kings, the Holy One, blessed be He. Why is this so? Because of his occupation with the Torah. 'You are My son' - from here we learn that he has a son. And when people say to him, 'You have a son,' he does not say, 'I have a son,' but rather, 'You are My son,' like a servant whom his master loves and says to him, 'I hold you dear as my own son.' Rabbi Huna said: the sufferings are divided into three parts: one part was taken by the patriarchs and all the generations; one part by the generation of the rebellion; and one part by the generation of the Messiah. And when the time comes, the Holy One, blessed be He, says, 'It is upon me to create a new creation.' And thus it says, 'Today I have begotten you.' At that time, a new creation was created. And it says (2 Samuel 3:3), 'And his second, Chileab, of Abigail the wife of Nabal the Carmelite; and the third, Absalom the son of Maacah the daughter of Talmai king of Geshur.' But wasn't Absalom born to Adonijah's mother? Isn't this one the son of Maacah and that one the son of Haggith? But just as this one had chariots and horses, so did the other. And just as this one caused a dispute, so did the other. And just as this one had fifty runners before him, so did the other.\"",
            "Ask of me and I will give you the nations. If the nations are already your inheritance, as it is said (Psalm 72:8), \"May he rule from sea to sea, and from the River to the ends of the earth.\" And if the ends of the earth are already your possession, as it is said (ibid. 2:8), \"From the rivers of Ethiopia to the ends of the earth,\" then what did God mean when He said to three people, \"Ask of Me,\" namely, Solomon, Ahaz, and the Messiah? Solomon, as it is said (1 Kings 3:5), \"Ask what I shall give you.\" Ahaz, as it is said (Isaiah 7:11), \"Ask a sign for yourself.\" And why was he called Ahaz? Because he held on to the promise of bringing good to the world. Another explanation is that he seized upon the study of Torah in the study halls. The Messiah, as it is said, \"Ask of me and I will give you the nations.\" Rabbi Shmuel bar Nachmani said, \"We learned from the aggadah that Abraham and Jacob both asked of God. Abraham, as it is said (Genesis 15:2), \"Lord God, what will You give me?\" implying that he was asking. Jacob, as it is said (ibid. 28:20), \"If God will be with me and will keep me,\" implying that he was asking. And it is also said (Psalm 21:5), \"You gave him his heart's desire and did not withhold the request of his lips.\" And what did he ask? He asked that Israel should live and endure forever.\"",
            "A shofar blower in Barzel tribe. There was a story about one of the great bird hunters who died and some say that he was a heretic. Rabbi Yossi went to warm himself up with him. He applied some oil to him and massaged him. Rabbi Yossi asked him, \"Why are you rubbing him?\" He replied, \"Similarly, we wash the utensils in the heavenly fountain before bringing them to the world to come.\" Rabbi Yossi said, \"The problem with that man is not his physical impurity, and I will not defile myself for him.\" The other man said, \"Some craftsmen glue things back together, but it is not written that way; it is written that they shall be broken like a potter's vessel.\" Rabbi Yossi said to him, \"Regarding a potter's vessel, it has no clear existence until it is fired, and if it breaks, it can be repaired, but after it is fired, its existence is clear, and if it breaks, it cannot be repaired. However, a glass vessel has a clear existence even before it is fired, and if it breaks, it has a cure.\" The other man said, \"Listen to what you say, and what about glass vessels that are made from the blowing of flesh and blood, and if they break, they have a cure?\" Rabbi Yossi replied, \"A person who is made from the blowing of the Holy One, blessed be He, as it is said, 'And He breathed into his nostrils the breath of life,' how much more so!\" Rabbi Yitzchak said, \"It is not written here 'a craftsman's vessel' but rather 'a vessel of a craftsman.' Until it is fired, it can be returned.\"",
            "\"Kiss me, Bar.\" This is what the verse (Song of Songs 7:3) says: \"Your navel is like a round goblet.\" Why is Israel compared to wheat? As it is written (ibid. 7:3): \"Your belly is a heap of wheat.\" Rabbi Idi says, \"Why is this wheat chosen? It is sifted from its middle and is consumed from among all the fruits, to teach that Israel is distinguished among the nations with the word 'and' [in the Shema prayer] and with the tzitzit fringes, and all [other mitzvot] are subordinate to them.\" Rabbi Shimon ben Lakish says, \"What is the meaning of these grains of wheat? When they go out for sowing, they go out only in a group, and when they come in, they come in only in a group. So too, Israel, when they descended to Egypt, went down in a group, as it is said (Deuteronomy 10:22): 'Your fathers went down to Egypt with seventy persons,' and when they ascended, they ascended only in a group, as it is said (Exodus 12:37): 'And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot.' Rabbi Chanina says on this matter of Rabbi Shimon ben Lakish, \"Why is Israel compared to wheat? To tell you, just as when a homeowner has a son, and he comes to reckon with him, he does not say to him, 'How much low-grade straw are you storing in the storehouse, or how many bundles of straw are you storing in the storehouse, or how many bundles of chaff are you storing in the storehouse?' Rather, he gives him the thorns to burn and throws the straw to the wind. And what does he say? 'Estimate for yourself how much wheat you are storing in the storehouse,' because they are vital forever. The homeowner is the Holy One, blessed be He, as it is written (Psalms 24:1): 'The earth is the Lord's and the fullness thereof.' The son is Moses, as it is said (Numbers 12:7): 'In all My house he is trusted.' And what did the Holy One, blessed be He, say to him? 'Estimate for yourself the value of the nations.' Not so are Israel compared to chaff, which is consumed like chaff. And what do they do to the chaff? They soak it in water, as it is said (Psalms 106:11): 'And Pharaoh's chariots and his army He cast into the sea.' And they are compared to thorns, as it is said (Isaiah 33:12): 'And the peoples will be like the burnings of lime; like thorns cut off, they will be burned in the fire.' But Israel is compared to wheat, as it is said (Song of Songs 7:3): 'Your belly is a heap of wheat.' Therefore, the Holy One, blessed be He, said to Moses, 'Estimate for yourself how many are in Israel.' Another thing, in your stomach you have a heap of wheat. Rabbi Yudan said that this heap of wheat refers to the Torah of the priests, as all sins and guilt offerings are written in it, as it is said (Leviticus 6:2): \"This is the law of the burnt offering.\" (Leviticus 4:2): \"This is the law of the sin offering.\" (Leviticus 7:1): \"And this is the law of the guilt offering.\" (Song of Solomon 7:3): \"Your temples are like a piece of a pomegranate behind your veil.\" These are the words of the Torah that are soft like roses. How many commandments and nuances there are in it, how many impure and pure things there are in it! Rabbi Levi said that in the custom of the world, when a man takes a wife who is 20 or 30 years old, and he has an emission, he comes to her for sexual intercourse, but she says to him, \"I have seen a red rose.\" And he immediately separates from her. Who caused him not to approach her? Is it the wall between them, or the fence, or the snake that bit him, or the scorpion that stung him? No, it is the words of the Torah that are soft like a rose, as it is written in it (Leviticus 18:19): \"You shall not come near a woman to uncover her nakedness while she is in her menstrual uncleanness.\" And similarly, if someone brings him a piece of meat that is not kosher and he is hungry to eat it, and they tell him that milk has fallen into it, he immediately withdraws his hand and does not taste it. Who caused him not to taste it? Only the words of the Torah that are soft like a rose, as it says (Leviticus 3:17): \"You shall not eat any fat or any blood.\" Another thing, in your stomach, there is a heap of wheat. Rabbi Huna said in the name of Rabbi Idi, \"Are not heaps of estragon and pepper more beautiful than it, and why are they compared to wheat?\" But just as one cannot live without wheat, so too one cannot live without Israel.",
            "Kiss the son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him. Rav and Rav Acha said, \"Kiss the son of the Torah,\" as it says, \"Come, eat of my bread and drink of the wine I have mixed. Leave your simple ways, and live, and walk in the way of insight.\" And do not think that I need many sparks, but rather I infer and destroy the world with one spark.",
            "\"When his anger flares up in a moment, the king's fury is as deadly as the grave. It is a parable of a king who became angry with the people of his kingdom. The people went and appeased the king's son, who then appeased his father. Once the king was appeased by his son, the people went to sing praises to the king. The king said to them, 'You are singing praises only because my son appeased me. Had he not done so, you would have lost your kingdom.' Similarly, the nations of the world wish to sing praises to God, as it is said, 'Clap your hands, all you nations' (Psalms 47:2). God says to them, 'You only want to sing praises because Israel is praying for you. If not for them, you would not even exist for one moment, as it is said, \"Rejoice, O nations, with His people\" (Deuteronomy 32:43).' Another explanation of the verse, 'When his anger flares up in a moment,' is that when a mortal king becomes angry, he is not willing to be appeased. But God is not like that. Even when He is angry, it is with a purpose, as it is said, 'When his anger flares up in a moment.' Fortunate are those who trust in Him, which refers to Israel, who trust in God at all times so that His anger will not flare up against them.\""
        ],
        [
            "Psalm of David, when he fled from Absalom his son. This is what the verse said (Proverbs 21:15), \"It is joy for the righteous to do justice.\" It is joy for the righteous of the world when he executes justice because he is exalted in the world, as it is said (Isaiah 5:16), \"But the Lord of hosts shall be exalted in judgment.\" Another interpretation is that it is joy for the righteous of the world when he executes justice in his own household and destroys it. As it is said (Psalms 68:36), \"Awesome is God from your sanctuary.\" Rabbi Yochanan said, because of what he did in his sanctuary for his sanctuary, he did not show favor to others at all. Another interpretation is that it is joy for the righteous of the world what the attribute of justice does to them, as it purifies them from their sins. You should know that David, when he was affected by the attribute of justice, began to rejoice and sing and said a psalm.",
            "Another thing, a Psalm of David. The verse (Job 28:13) states, \"Man knows not the value thereof.\" Rabbi Elazar said that if the Torah had been given in order, anyone who reads it would immediately be able to create a world, revive the dead, and perform miracles. Therefore, the order of the Torah was hidden and revealed before the Holy One, blessed be He, as it says (Isaiah 43:9), \"Who is like Me? Let him proclaim it, Let him declare and explain it to Me.\" Rabbi Yaakov bar Acha said, \"Why is the story of Absalom juxtaposed to the story of Gog and Magog? To teach that a wicked son is more difficult for his father than the war of Gog and Magog.\" Rabbi Yehoshua ben Levi sought to learn and understand this book, but a Heavenly voice came out and said to him, \"Do not touch this one.\" Rabbi Shmuel ben Rabbi Yose sought to learn and understand this book before Rabbi, and he said to him (Psalm 111:8), \"They are sustained forever and ever, they are done in truth and uprightness.\"",
            "A Psalm of David. When did David say this psalm? When he was ascending to the Mount of Olives and weeping. If he was weeping, why was he singing, and if he was singing, why was he weeping? Rabbi Abba bar Kahana said, it is like a parable to a king who was angry with his son and troubled him, and the king sent his pedagogue after him. The pedagogue followed him and found him weeping and singing. The pedagogue said to him, \"If you are weeping, why are you singing?\" He replied, \"I weep because I have sinned against my father, and I sing because it is not my father's judgment to kill me, but rather that I should suffer among the dukes and the nobles.\" Rabbi Yudan said, \"David said this when he fled, and our father Jacob fled, as it is said, 'Jacob fled to the land of Aram' (Hosea 12:13), and Moses fled, as it is said, 'And Moses fled from Pharaoh' (Exodus 2:15), and I also flee like them.\" David began to say, \"I have remembered Your judgments of old, O Lord\" (Psalm 119:52). He remembered the attribute of justice that had been used with the earlier generations, and he was comforted. When did David say this verse? When David said, \"And David said to all his servants who were with him in Jerusalem, 'Arise and let us flee'\" (2 Samuel 15:14). Rav and Rabbi Yudan: Rav said, \"Let us not be judged like a city that has been cast out,\" and Rabbi Yudan said, \"The one who takes the cup should rinse it out, and he should not move from there until he has rinsed it out.\" Thus, when David saw that the Holy One, blessed be He, was cleansing his sins, he began to sing a psalm of David. When did he say this? As it is written, \"And all his servants passed on beside him, and all the Cherethites, and all the Pelethites\" (2 Samuel 15:18). Rabbi Yivo said, \"The Cherethites were those who cut off heads, and the Pelethites were those who performed extraordinary things in the court.\" The Rabbis say that they said something, and there was no one who could follow them. (2 Samuel 15:15) \"And they said, 'According to all that my lord the king chooses, behold, your servants are ready.'\" When a judge's robes are torn, they do not stand before him in their usual order, but are disheveled and confused. They must stand to his right, while the witnesses stand to his left, and the scribes stand opposite them. One said that his kingdom was established through him, and another said that he was named after his city. And once he saw that his kingdom was established, he began to sing. (And when was this?) (2 Samuel 17:27) \"And when David came to Mahanaim.\" This refers to the time of his exile. And Shobi ben Nachash is Chanun ben Nachash. And why was he called Shobi? Rabbi says that his evil inclination subsided for a moment. And Rav says that he did repentance (confession). (Ibid) \"And Machir ben Amiel came, full of supplies, and Barzillai the Gileadite from Rogelim. They began to honor him immediately, as it says (Ibid 28), \"Beds, basins, and earthen vessels.\" Beds refer to woolen blankets and coverings. Basins refer to wine barrels. Earthen vessels refer to those that come from Rithmah, [containing] wheat and barley, as [the verse] implies. Rabbi says they also contained beer and lentils. Lentils are as [the verse] implies. (Ibid 29) \"And honey and butter\" are as [the verse] implies. \"And cattle for slaughtering\" refers to dairy cheeses that were so soft that a fly could not stand on them, but rather would fall off. They brought them to David and the people who were with him to eat. When David saw this, he began to say, \"From which of these was I afraid?\" And they completed [them] for me, but not by themselves; the Holy One, blessed be He, completed them for me, as it says (Proverbs 16:7), \"When a man's ways please the Lord, he makes even his enemies at peace with him.\" He began to recite a psalm of David. (2 Samuel 16:13) \"So David and his men went on the road, and Shimei walked along on the hillside, recalling to him [the incident of] the [rebel]s.\" And [this is the meaning of] what David says (Psalms 38:18), \"For I am ready to fall, and my pain is always before me.\" And this is what David said to his son Solomon (1 Kings 2:8), \"And he cursed me with a strong curse.\" The acronym is \"Nof, Moabite, Rasha, Tzorer, To'eva.\" And he said to him (2 Samuel 16:8), \"And here you are in your evil.\" What does \"and here you are\" mean? Rabbi Abba bar Kahana said: \"I occupy the position of the (guardian) angel of Bathsheba. (2 Samuel 19:21) And behold, I have come today as the first of all the house of Joseph.\" Rabbi Shmuel bar Nachmani ascended from the valley. Rabbi Shmuel bar Nachmani said, \"Have you seen how the people rebel against the king, even though he provides them with sustenance? As it is written in Psalm 76:19, 'They made a calf in Horeb.' And yet, the manna descended for them.\" Rabbi Shimon ben Yochai said, \"Thirteen calves were made, one for each tribe, and one was left for all of them, as it is said in Nehemiah 9:18-26, 'They made great provocations.' When Rabbi Yehuda Halevi came to visit Rabbi Shlomo, he said to him, 'Up until this point, Rabbi Berachiah taught.' His father then said to him, 'Until they crossed the Jordan, the manna descended for them, and they would offer it before the calf, and it would not stop. And similarly, it says in Ezekiel 16:19, 'And My bread that I gave you, fine flour, oil and honey, I fed you with, and I offered it before them for a sweet savor, and it was so.' What does 'and it was so' mean? It means that they would offer it before idol worship, and the manna would descend for them.' It is beautifully written in Daniel 9:9, 'To the Lord our God belong mercies and forgivenesses.' They then asked, 'What does it mean in 2 Samuel 19:21, 'Behold, I have come this day to the whole house of Joseph, the first day of the first month'? Rabbi Yonatan said, 'What would you say about it in Babylon?' They replied, 'When Shimei came to David, he said to him, 'Your brothers of the house of Joseph did you harm, and you repaid them with good, just as Joseph repaid his brothers who did him harm with good. So too, you have repaid me with harm, but I will repay you with good. Therefore, all of Israel comes and joins you. What will you do if I come to you? All of Israel will come and complete the quorum with you.' Once David heard this, he began to sing Psalm 76:2, 'In Judah God is known, His Name is great in Israel.' \"Now my sons have taken my kingdom. God, how great my suffering is! If others killed the sons of another great affliction would befall me, but now my sons have killed me. God, how great my suffering is! If another answered the wives of a great affliction would befall me, but now my sons have answered my wives. God, how great my suffering is!",
            "Many rise up against me. Many in rebellion. Many in Torah. (2 Samuel 10:18) Shovach was his name, which means his height was like a Shovach. And his name was Shofech, which means he shed blood. And it is also written about him that he was six cubits and a span. And similarly, many in Torah worried, and Ahithophel worried. His father was a member of the Sanhedrin, as it says (1 Samuel 21:8) the chief of Saul's shepherds. And Ahithophel was a counselor, as it says (2 Samuel 16:23) and the advice of Ahithophel, which he gave, etc. He was a man from Keray, but it is not written that he was a man, only an angel. And so David says (Psalms 55:13) for it is not an enemy who taunts me - then I could bear it. (Psalms 55:14) But it is you, a man my equal, my companion, my familiar friend. Many rise up against me.",
            "Many say to my soul: Rabbi Shmuel interpreted the verse about Doeg and Ahithophel who were many in Torah. They said that if a person can steal a sheep, kill the shepherd, and kill Israel with a sword, he has salvation. There is no salvation for him. But you, O Lord, are a shield for me, and for all those whom you have protected through the merit of my forefathers. My glory is through my senses, which have been established by Him. And I lift up my head through Nathan the prophet, who said to me in your name (2 Samuel 12:13), \"The Lord has also put away your sin.\" The rabbis interpreted the verse about the nations of the world. Many of these are the nations of the world, as it says (Isaiah 17:12), \"Woe to the multitude of many people.\" They say to my soul: Perhaps a nation that heard from the mouth of God that He said (Exodus 20:3), \"You shall have no other gods before me.\" And at the end of forty days they said to the calf (Exodus 32:4), \"This is your God, O Israel.\" They have salvation. There is no salvation for him. But you, O Lord, who agreed with them in the Torah (Exodus 22:19), \"He who sacrifices to any god other than the Lord must be destroyed.\" You are a shield for me, because if not for their protection, my father would have destroyed us. My glory is that Your divine presence dwells among us, as it says (Exodus 25:8), \"And let them make me a sanctuary, that I may dwell among them.\" And I lift up my head, for we are obligated to you and you have given us a suspended head, as it says (Exodus 30:12), \"When you take a census of the people.\"",
            "\"I call to the Lord with my voice. Rabbi Berachiah said, at the time when Your Temple was standing, You would answer our prayers, and even now, although it is a mountain, as it is said, 'He answered me from His holy mountain, Selah.'\" ",
            "I lay down and slept. David said, \"I lay down from prophecy and slept from the spirit of holiness. I awoke by my own senses. For the Lord sustained me through Nathan the prophet, who said to me (2 Samuel 12:13) 'The Lord has also put away your sin; you shall not die.'\"",
            "\"I will not fear the multitude of people, when they come against me in battle.\" This is what Moses said, \"These nations are more numerous than me\" (Deuteronomy 7:17). But what is written? \"You shall not be afraid of them\" (Deuteronomy 7:18).",
            "\"Arise, O Lord; save me, O my God!\" Rabbi Pinchas said in the name of Rabbi Hoshea that David raised this verse to God five times in the first book of Psalms. Four times it corresponds to the four empires, and one corresponds to Gog and Magog. \"For You have struck all my enemies on the cheekbone.\" Rabbi Levi said that this refers to a plague of the mouth, as it says: \"And he commanded his house, and they strangled him.\" Rabbi Ahava said that it refers to those who acted like mighty men, like Samson, as it says: \"And he found a fresh jawbone of a donkey.\" Two wicked people were shattered. If you act in this way for the Lord, your blessing will be upon your people. Selah."
        ],
        [
            "To the conductor, with stringed instruments. A psalm of David. When I call, answer me, O my righteous God. R. Yitzchak says: everything that David said, he said about himself and about all Israel. \"My God, my righteousness, on You I rely; vindicate me!\" Why is it that I, from the tribe of Judah, call to You, when You hear the prayer of the tribe of Judah, as it says (Deuteronomy 33:7), \"Hear, O Lord, the voice of Judah.\" The rabbis say: The congregation of Israel said in \"When I call,\" \"Vindicate me; if I am without merit, do it for the sake of charity with me.\" Rabbi Yehoshua ben Levi said: Since David said, \"When I call, answer me,\" I only have a response when the Temple is built. Whence do we learn this? From the phrase, \"When I call,\" which implies, \"Whenever I call.\"",
            "Another interpretation of \"Bikrei Anani\" (a phrase from the beginning of Psalm 18): There were three things that troubled David, but God comforted him. The first was the destruction of the Temple. As it says (Psalm 132:1), \"Remember, O Lord, for David all his hardships.\" And God comforted him by revealing to him the place where the Temple would be built, as it says (1 Chronicles 22:1), \"Then David said, 'This is the house of the Lord God.'\" The second thing that troubled David was the sin with Bathsheba. The people of Israel were saying that David deserved to die for what he had done. But God comforted him by saying (2 Samuel 12:13), \"The Lord has taken away your sin. You will not die.\" The third thing that troubled David was the question of who would succeed him as king. God comforted him by promising that his son Solomon would be his successor, as it says (1 Chronicles 22:9-10), \"Behold, a son will be born to you...and his name shall be Solomon...I will establish his kingdom forever.\" And when David asked, \"Who will be born to me?\" God replied, \"Through whom will you be healed of your sins? Through the son of the woman with whom you sinned.\" This was revealed to David by the prophet Nathan, as it says (2 Samuel 12:25), \"And he sent word through Nathan the prophet, and he named him Jedidiah.\"",
            "Another interpretation in the clouds. It says in the scripture (Deuteronomy 4:7), \"For what great nation is there that has God close to it, as the Lord our God is whenever we call upon Him?\" Rabbi Yudan said in the name of Rabbi Yitzhak, \"He has a patron in the flesh.\" They said to him, \"Your son has been caught.\" He said to them, \"I am responsible for him.\" They said to him, \"But he is sentenced to death. Where is he, and where is his patron?\" However, the Holy One, blessed be He, saved Moses from Pharaoh's sword, as it says (Exodus 18:4), \"For the God of my father was my help.\" Rabbi Yannai said, \"It is written (Exodus 2:15), 'And Moses fled from Pharaoh.' Can a person escape from a monarchy? But at the moment when Pharaoh's men caught him and were about to decapitate him with a sword, the hilt of the sword broke above the neck of Moses, as it says (Song of Songs 7:6), 'Your neck is like the tower of David.' This refers to the neck of Moses.\" Rabbi Avitar said, \"Not only that, but the sword fell on the neck of the executioner, and Moses killed him, as it says (Exodus 18:4), 'And He saved me from Pharaoh's sword.' He saved me, but not the executioner.\" Rabbi Berachya called upon it (Proverbs 21:18), \"The wicked are a ransom for the righteous.\" Rabbi Avin called upon it (ibid. 11:8), \"The righteous one is saved from distress.\" Rabbi Yehoshua ben Levi said, \"At the moment when Moses fled, all the inhabitants of Pharaoh's palace became dumb, deaf, and blind. To the dumb, he said, 'Where did Moses flee?' but they did not speak. To the deaf, he said, 'What is happening?' but they did not hear. To the blind, he said, 'What does Moses look like?' but they did not see. This is what the Holy One, blessed be He, said (Exodus 4:11), 'Who gives a person speech?' There, you have the answer, but here I have none.\" Therefore, it is written (Deuteronomy 4:7), \"For the Lord our God is close to us whenever we call upon Him.\" Rabbi Yudan said another interpretation: \"He has a patron in the flesh.\" They said to him, \"Your son has been caught.\" He said to them, \"I am responsible for him.\" They said to him, \"But he is sentenced to death.\" \"And the Holy One, blessed be He, did not save Jonah from the belly of the fish, as it is said (Jonah 2:11), 'And the Lord spoke to the fish.' Rabbi Yudan said in his name, 'Flesh and blood have an advocate. When a time of trouble comes upon him suddenly, he does not immediately enter before him (God), but he comes and stands at the door of his advocate and calls to his servant and says, \"So-and-so is at the door.\" But the Holy One, blessed be He, is not so. When a time of trouble comes upon Israel, he should not call upon Gabriel or Michael, but call upon him (God), and he will answer him. This is what is written (Joel 2:32), \"And it shall come to pass that whosoever shall call on the name of the Lord shall be delivered.\" Rabbi Alexandri related a story about a certain judge who used to deride others. He said to him, 'What is your name?' He replied, 'Alexander,' and he (the judge) turned away in contempt. The judge then asked him, 'What is the name of your advocate?' He replied, 'Alexander,' and the judge immediately rose to his feet and kissed him on his forehead, saying, 'My master, my master.' If one who is called by the name of flesh and blood can be saved from danger, how much more so one who is called by the name of the Holy One, blessed be He?' Rabbi Pinchas said two things in the name of Rabbi Zeira and one in the name of Rabbi Tanhum. Flesh and blood have an advocate. If one has burdened him excessively, he (the advocate) says, 'I have forgotten so-and-so who has burdened me too much.' But the Holy One, blessed be He, accepts whatever burdens Israel places upon Him, as it is said (Psalms 55:23), \"Cast thy burden upon the Lord, and he shall sustain thee.\" Flesh and blood have an advocate. If one's enemies seize him at the door of his home and he cries out to him (the advocate), the sword may fall upon his neck and kill him before he is rescued. But the Holy One, blessed be He, is not so. He saved Jehoshaphat from the sword of Aram, as it is said (Chronicles II 18:31), \"And Jehoshaphat cried out and the Lord helped him; and God moved them to depart from him.\" This teaches that he only lacked humility. Rabbi Shimon said, flesh and blood have a relative; if he is rich, he acknowledges him, but if he is poor, he does not acknowledge him. But the Holy One, blessed be He, is not so. When Israel is in distress, he calls them \"brothers\" and \"friends,\" as it is said (Psalms 122:8), \"For my brethren and companions' sakes,\" and it is written (Exodus 33:11), \"And the Lord spoke unto Moses face to face, as a man speaks to his friend.\" Rabbi Zeira said, a person has a son who is seen once in seventy years, and yet he kisses him on the forehead; but the Holy One, blessed be He, waits for the repentance of the wicked every day, as it is said (Ezekiel 33:11), \"As I live, says the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live.\" Above the firmament are the Chayot (heavenly beings). Rabbi Chelbo said that even the Chayot move in a cycle of 490 years. The legs of the Chayot correspond to all the animals, and the Throne of Glory corresponds to everything above. When a person enters the synagogue and stands behind the pillar to whisper their prayer, the Lord listens. This is what is written, \"For what great nation is there that has God so near to it, as the Lord our God whenever we call upon Him?\" (Deuteronomy 4:7) Rabbi Chanina asked Rabbi Samuel, \"What does it mean when it says in Lamentations 3:44, 'You covered yourself with a cloud so that no prayer can get through?'\" He replied that the gates of prayer are sometimes open and sometimes closed, but the gates of tears are never closed. Why is this? Because the Lord our God is close to us. Rabbi Hoshea asked, \"Which nation delays God like this one?\" How is it that when elders sit and recall the past year, the Lord agrees with them? Concerning them, David said, \"I will call upon the Most High God, who completes for me\" (Psalm 57:3). Blessed be the name of the Lord our God who completes and finishes with Israel what they do. A mortal king decrees a decree, and even if people seek to annul it, they cannot do so, whether willingly or unwillingly, because they must fulfill his decree. However, if the king himself seeks to annul it, he can do so. But the Holy One, blessed be He, is not like that; rather, He upholds whatever the Sanhedrin decrees. When is this? On Rosh Hashanah, when the Sanhedrin sits and says, \"Let Rosh Hashanah be on the second day of Shabbat or on the third day of Shabbat,\" immediately the Holy One, blessed be He, seats a Sanhedrin of angels and says to them, \"Go and see if the lower court decreed and finalized it.\" They reply, \"Master of the Universe, so they decreed.\" He then sits on that same day to judge His world, as it is stated (Psalms 47:6), \"God has ascended amid shouts, the Lord amid the sounding of trumpets.\" The thrones are brought out, the books are opened, and the Sanhedrin of angels sits before Him, as it is stated (Daniel 7:9), \"I looked until thrones were set up and the Ancient of Days took His seat.\" Some teach merit, while others teach obligation. Why? As it is stated (Psalms 81:5), \"For it is a statute for Israel, an ordinance of the God of Jacob.\" Israel decreed that day as Rosh Hashanah, and it is also an ordinance of the God of Jacob, for He upholds His decrees and agrees with them. As it is stated (Psalms 50:15), \"Call upon Me on the day of distress; I will deliver you, and you will honor Me.\" He agrees with Israel's opinion. Know that this is so because it is written (Numbers 29:1), \"There shall be a day of blowing the horn for you,\" and it is only said \"for you\" and not for Me. Similarly, it is stated (Leviticus 23:2), \"These are My appointed festivals, the appointed festivals of the Lord, which you shall proclaim as sacred assemblies.\" You shall proclaim them, whether in their proper time or not, for I have no appointed festivals except for these. As it is stated (Deuteronomy 4:7), \"For what great nation is there that has God so near to them as the Lord our God is whenever we call upon Him?\" And we call upon Him only for the sanctification of the festivals, as it is stated (Leviticus 23:4), \"These are the appointed festivals of the Lord, the sacred occasions, which you shall celebrate at their appointed time.\" Rabbi Avin said in the name of Rabbi Aḥa: If a mortal king has a relative who is taken captive, he is ashamed to say that And the Lord brought out the captive and insane Israelites and called them His close people, as it is said (Psalms 148:14), \"He has raised up a horn for His people, the praise of all His faithful servants, of Israel, the people close to His heart.\" King David said, \"Master of the Universe, even if a wicked person from among the Israelites comes and calls out to You, You answer them immediately, so that the nations of the world will not say that all faces are equal and that You answer me too.\" The Lord said to him, \"I smile until you call Me, then I will answer you,\" as it is said (Psalms 50:15), \"Call upon Me in the day of trouble; I will deliver you, and you shall glorify Me.\" And it is said (Psalms 91:15), \"When he calls on Me, I will answer him.\" And it is said (Isaiah 65:24), \"And it shall come to pass, that before they call, I will answer.\" Nevertheless, his call must be sincere, as it is said (Psalms 145:18), \"The Lord is near to all who call upon Him, to all who call upon Him in truth.\" Anyone who calls upon Him in truth can say, \"God is good to Israel,\" (Psalms 73:1), \"But as for me, God's nearness is my good,\" (Psalms 73:28), \"The Lord is good to those who wait for Him,\" (Lamentations 3:25), \"Good is the Lord to the one who seeks refuge in Him,\" (Psalms 34:9), and \"The Lord is good to the upright in heart.\"",
            "\"To the conductor with musical instruments. This psalm is said in three types of praise with leadership, in melody, in song, with music that is of prophecy, as it is said (2 Kings 3:15), 'And it came to pass, when the minstrel played, that the hand of the Lord came upon him.' To the conductor, for the one who is fitting to lead, for the one whose leadership is victorious forever. Another interpretation is for the conductor of the one who is conquered by his own sins. A mortal king is conquered with anger, but the Holy One, blessed be He, conquers with joy, as it is said (Psalms 106:23), 'Therefore He said that He would destroy them, had not Moses His chosen stood before Him in the breach.'\"...",
            "\"My God of righteousness.\" Rabbi Acha said: \"David said before the Holy One, blessed be He, 'My God, You are righteous, and upon You it is incumbent to make me righteous.'\" And the Rabbis said: \"Israel said before the Lord, our God, 'We have a merit - if You act with us, and if not, act with us through charity.'\"",
            "Sons of men. These are Doeg and Ahithophel. Sons of Abraham, Isaac, and Jacob, who were called men. Abraham, as it is said, \"Now therefore restore the man his wife\" (Genesis 20:7). Isaac was called a man as it is said, \"Who is this man that came?\" (Genesis 24:65). Jacob was called a man as it is said, \"And Jacob was a simple man, dwelling in tents\" (Genesis 25:27). [\"(Yoshev)\" means \"dwelling\" or \"sitting.\" It is used in this context to describe Jacob as \"Yoshev tam,\" meaning \"a simple man, dwelling in tents,\" in Genesis 25:27.]",
            "How long will my honor be disgraced? How long will you shame me and call me the son of Jesse? (1 Samuel 22:7) \"May the son of Jesse give you all a portion.\" (1 Samuel 23:17) \"For you have chosen the son of Jesse.\" (1 Samuel 24:21) \"For as long as the son of Jesse lives on the earth, you shall not be established, nor your kingdom.\" And I have no name. ",
            "\"Do you love emptiness? Until when will you pursue things of emptiness? They say, 'God has abandoned [us], God has forgotten [us],' [that] His Presence has departed from him and that the kingdom will not return to him forever. You seek lies. What do you think? Do you believe that by my departing for a moment, the kingdom.",
            "\"And know that the Lord has set apart the godly for Himself; the Lord hears when I call to Him.\" (Psalms 4:3) \"And you shall know that I am the Lord, when I bring you into the land of Israel, the country which I lifted up My hand in an oath to give to your fathers.\" (Ezekiel 20:42) \"Comfort, comfort My people, says your God.\" (Isaiah 40:1) \"And it shall come to pass at that time that I will hear,\" says the Lord; \"I will hear the heavens, and they shall hear the earth.\" (Hosea 2:23)",
            "\"Be angry and do not sin; ponder in your own hearts on your beds, and be silent. Selah. Offer right sacrifices, and put your trust in the Lord. There are many who say, 'Who will show us some good? Lift up the light of your face upon us, O Lord!' You have put more joy in my heart than they have when their grain and wine abound. In peace I will both lie down and sleep; for you alone, O Lord, make me dwell in safety.\" (Psalm 4:4-9, ESV)",
            "\"Be angry, but do not sin.\" Rabbi Acha said, \"Let your inclination anger you, but do not let it cause you to sin.\" And Rav said, \"Deny your inclination and do not let it cause you to sin, so that you will not come to sin.\" It was taught in the name of Rabbi Acha bar Yaakov, \"The mikveh of Israel is the Lord. Just as this mikveh purifies the impure, so too does the Holy One, blessed be He, purify Israel.\" And who should go to whom? It can be said that the impure should go to the mikveh and immerse themselves in it. Similarly, the Holy One, blessed be He, said, \"When you pray, pray in the synagogue in your city. And if you cannot go to the synagogue in your city, pray in your own house. And if you cannot speak, think in your heart.\" This is what is written, \"Say in your hearts upon your beds, and be still, Selah.\" Rabbi Yudan said, \"As long as you remain silent about the sin that you have committed, you are forgiven. And if you do so, see what is written afterwards, 'Sacrifice sacrifices of righteousness.'\" I consider it as if you have built an altar and offered many sacrifices on it. The word \"sacrifice\" is not written, but \"sacrifices.\" It was taught that one who recites the Shema in the synagogue during the morning service has fulfilled his obligation, but in the evening service he should not leave until he returns home and lies down on his bed. What is the reason? To avoid harmful spirits. And one should not say other things that are not true and reliable. These are truly reliable matters concerning the morning service, as Rabbi Zeira bar Abba said, \"There are three smacks: one for leaning [on the animal to be sacrificed], one for slaughter, as it says, 'And he shall lean and slaughter' [Leviticus 1:5], one for washing [the hands], a blessing, and one for redemption, a prayer.\"",
            "\"Offer sacrifices of righteousness, and trust in the Lord.\" (Psalms 4:6) Rabbi Chiya taught: \"You shall guard my observances; you shall guard them.\" (Leviticus 18:30) What does it mean \"I am the Lord your God\"? It means that I am prepared to give you your reward. Rabbi Natan said in the name of Rabbi Abba: \"It is not a full quotation: 'Offer sacrifices of righteousness' (Psalms 4:6). The Lord said: 'Put forth your hands to the mitzvot (commandments) and rely on Me, for I will reward you.'\"",
            "Many say to my soul: These are the nations of the world who say to Israel, \"Who will allow us to partake with Israel in the goodness of the World to Come?\" And Israel replies to them, \"With how much suffering, servitude, and martyrdoms have we given ourselves up for the sanctification of God's name, and yet you come to diminish it. May the light of Your countenance shine upon us, O Lord!\" Rabbi Huna said in the name of Rabbi Acha: \"We are waiting for that which is said, 'Behold, I will lift up My hand to the nations, and raise up My banner to the peoples' (Isaiah 49:22).\" Rabbi Yochanan said: \"Israel says before the Holy One, Blessed be He: 'We have nothing but the light of Your countenance,' as it is said, 'O God of hosts, cause Your face to shine, and we shall be saved' (Psalms 80:20).\"",
            "You have given joy to my heart. The people of Israel say that the nations of the world who have observed the seven Noahide laws receive peace in this world and will be rewarded in the world to come. We, who have been commanded with 613 mitzvot, can only imagine the greater reward that awaits us in the next world. Therefore, when we see the peace of the nations of the world, we rejoice and say, \"You have given joy to my heart.\" Rabbi Yehoshua ben Levi gave a parable about a king who hosted a feast and seated his guests at the entrance of a kennel. The guests saw dogs coming out with muzzles, hooves, and the heads of calves. The guests wondered, \"What kind of feast do these dogs have that they are treated better than us?\" The nations of the world are compared to these dogs, as it says in Isaiah 56:11, \"And the dogs are greedy.\" If the nations of the world are at peace in this world, how much more so will Israel be at peace in the future world. Therefore, we say, \"You have given joy to my heart.\"",
            "\"In peace together.\" Israel said, \"All the prophets are united in my peace.\" Rabbi said, \"All the prophets open with rebukes and end with consolations.\" Rabbi Eliezer said, \"All the prophets open with rebukes and end with consolations, except for Jeremiah, who ended with rebukes.\" As it is written, \"Thus you shall sink into Babylon, and there you shall remain\" (Jeremiah 51:64). Rabbi Yochanan said to him, \"Jeremiah also ended with consolations, for he saw the destruction of the Temple and prophesied about it. He ended with, 'Thus far are the words of Jeremiah'\" (Jeremiah 51:64). He did not end with rebukes about the destruction of the Temple. And it is written, \"And they shall be an abhorring to all flesh\" (Isaiah 66:24). This refers to the gentiles. And it is written, \"For you have rejected us and have become angry with us\" (Lamentations 5:22). \"Bring us back to You, O Lord, and we shall return; renew our days as of old\" (Lamentations 5:21). At that time, You will lead me securely.",
            "Another thing to conquer in music. As it says in the scripture (Proverbs 11:10), \"When the righteous thrive, the city rejoices.\" What is written above this verse (Psalms 3:8)? \"Rise up, O Lord; deliver me.\" And now, I play for the Lord when the wicked perish. Similarly, we find (Exodus 14:31) \"And Israel saw the great power.\" Immediately after (Exodus 15:1), \"Then sang Moses.\" And they said (Judges 5:1), \"Then sang Deborah.\" And so it says (Psalms 3:8), \"Rise up, O Lord; save me, O my God.\" And afterwards (Psalms 3:7), \"For you have smitten all my enemies on the cheekbone; you have broken the teeth of the wicked.\" For when You struck them on the cheek, they had no embers, nor wounds. You broke the teeth of the wicked. A parable to what is this matter similar? To two people who walked on the same road, one righteous and the other wicked. They found a tavern and said to each other, \"Let us enter this tavern and eat.\" They both entered together, and the wicked one saw many blessings of fish, cattle, sheep, and birds. He said to the righteous one, \"Why don't we give money and partake?\" The righteous man said to the wicked one, \"Is today the day that this inn is reopening for us? If today is the first day it opened, we used to inspect it. In the end, they both entered the inn and sat separately. The wicked man would say to the innkeeper, \"Bring me one portion of peas, bring me a cake, bring me whatever you have.\" Then the righteous man said to the innkeeper, \"Bring me one glass of beer and bring me one bowl of lentils.\" They sat and played against each other. The wicked man said about the righteous man, \"See how foolish he is? All these blessings are before him, and he eats lentils.\" The righteous man saw how the wicked man was mocking him and said, \"See how foolish he is? He eats and breaks his teeth.\" The righteous man then asked for two cups of wine to bless them, paid for the little he ate, and left in peace. The wicked man stood up to leave and said, \"Let's settle the bill.\" The righteous man asked, \"How much did you eat of the lentils?\" The wicked man replied, \"Only one portion.\" The righteous man said, \"No, it was two.\" This led to an argument between them, and the innkeeper started breaking his teeth again. This is why it is said, \"The teeth of the wicked shall be broken\" (Psalms 3:8). The wicked say, \"How can God know?\" (Psalms 73:11), and the righteous say, \"For there is no word on my tongue, but You, O Lord, know it all\" (Psalms 139:4)."
        ],
        [
            "To the choirmaster. This refers to the verse (Numbers 21:19), \"From Mattanah to Nahaliel.\" Rabbi Yehuda says that from the wilderness they merited to receive the Torah through Moses, as it says (Exodus 31:18), \"And He gave to Moses.\" From Nahaliel they inherited idolatry, and they said to the calf (Exodus 32:4), \"This is your God, O Israel.\" From the deaths in Mattanah they received the angel of death upon them, as it says (Numbers 14:35), \"In this wilderness they shall die.\" From the deaths in the valley that they caused, the righteous one buried in the valley was affected. Jeremiah said to them (Jeremiah 2:23), \"See your way in the valley.\" The Sages say that from Nahaliel they inherited to God as a deity and He inherited them as a nation. From the wilderness they received the Torah. David said, \"Since this is the case, I will sing of both to the choirmaster, to the inheritance.\" Another explanation is that instead of saying \"from Nahaliel,\" one should say \"from my inheritance, to God.\" Because of the well that God gave them, they would sing a song and they had the water [like a river] so that any woman who wanted to go from her father's house to her husband's house would go by boat. And so David said (Psalm 107: 31-32) \"Let them give thanks to the Lord for his steadfast love, for his wondrous works to the children of man! Let them extol him in the congregation of the people, and praise him in the assembly of the elders.\" The Assembly of Israel said: \"Because the well was given to me as a gift, I inherited it.\" And thus it says (Lamentations 3: 24) \"My portion is the Lord, says my soul.\" God said to them, \"I am your portion and you are my portion,\" as it says (Deuteronomy 32: 9) \"For the Lord's portion is his people.\" David said, \"Since this is the case, I will sing about my inheritance.\" Regarding inheritance, we only say \"the inheritances\" about the inheritance that you gave me and the inheritance that I gave you. And from where did we learn that they were given an inheritance from the well? Before they drank from the well, what did they say? (Exodus 17: 7) \"Is the Lord among us or not?\" After they drank, they said (Exodus 24: 7) \"All that the Lord has spoken we will do, and we will be obedient.\" We inherited you in two inheritances, and we inherited the Torah. And so David said (Psalm 119: 111) \"Your testimonies are my heritage forever.\" \"And the land of beauty, My inheritance, as it is said (Jeremiah 3:19): 'And I gave you a beautiful land, the inheritance of the glorious hosts of nations.' What are the hosts which everything is hidden in them? It is similar to a king who sat at his table and had many sons, and he loved the youngest and gave him gifts, and they had one field and everything was hidden in it. He said to them, 'This is mine.' Similarly, it says (Deuteronomy 32:8): 'When the Most High gave nations their inheritance.' To whom did He give His portion? To His small child. So too Jacob inherited his portion. And it is written (Amos 7:2): 'Who will rise up for Jacob, for he is small?' Even the Temple is an inheritance, and so it says (Numbers 24:5): 'How good are your tents, Jacob, your dwelling places, Israel.' And how beautiful are they, like streams that branch out. Just as a person descends into a stream impure and emerges pure, so too the Temple is entered with sins and exited without them. And so Moses says (Deuteronomy 12:9): 'For you have not yet come to the resting place and the inheritance.' The resting place is the land, and the inheritance is the Temple. David said, 'All that You have given us is good and pleasant,' as it says (Psalm 16:6): 'The lines have fallen to me in pleasant places.' And so it says (Micah 7:8), \"Do not rejoice over me, my enemy, for I have fallen but I will rise again. If I sit in darkness, the Lord is my light.\" The Holy One, blessed be He, said to them, \"You have justified yourselves in the judgment, and I will call you (Isaiah 61:3), 'Eliezer, the righteousness of the plantings of the Lord, to glorify.'\"",
            "Another explanation of the inheritance: That which the verse says (Proverbs 8:21), \"To cause those who love me to inherit substance.\" Rabbi Chanina said, \"The Torah says (Proverbs 3:16), 'In her left hand, riches and honor, and in her right hand, length of days.' And for the poor.\" And the Holy Spirit responds and says, \"To cause those who love me to inherit substance.\" Why are they poor in this world? So that they should not occupy themselves with frivolous matters and forget the Torah. And so it says (Proverbs 8:22), \"The Lord acquired me as the beginning of His way.\"",
            "A Psalm of David. This is what the verse (Psalm 116:12) says: \"What shall I render to the Lord for all His benefits toward me?\" Rabbi Samuel said: Four Psalms that Adam, the first man, should have said were said by David, and they are: (Psalm 24:1) \"The earth is the Lord's, and everything in it,\" and why did he need to say it? Because of Adam, the world was created in its fullness. (Psalm 19:2) \"The heavens declare the glory of God,\" and why did he need to say it? Because he saw them first. (Psalm 92:1) \"A Psalm, a song for the Sabbath day,\" and why did he need to say it? Because the Sabbath exempted him from judgment. And (Psalm 16:5) \"A Psalm of David. Preserve me, O God, for in You I put my trust,\" and why did he need to say it? Because he inherited the world in the beginning....",
            "\"To the conductor, to the rivers. Rabbi Samuel bar Nahmani said about two rivers, which David inherited the kingship in this world and in the world to come. David said about both of them, \"I sing to the rivers.\" Rabbi Joshua ben Levi said that the rivers are an acronym for the five books of the Torah. Fifty corresponds to the fifty days between Passover and Shavuot. Eight corresponds to the eight days of circumcision. Ten corresponds to the Ten Commandments. Thirty corresponds to the thirty righteous people whom the world cannot do without, like Abraham, as it is written, \"Abraham will surely become a great and mighty nation\" (Genesis 18:18). In the numerology, \"great and mighty nation\" adds up to thirty. When Israel merits eighteen in the Land and twelve outside the Land, it is a good sign for Israel when the Land has twelve righteous people. Rabbi Zeira said, \"The conversation of Israel is Torah. Let it be a sister to seven and a mother to eight.\" Rabbi Joshua ben Levi said that this refers to Abraham, who was a father to Isaac, Ishmael, and the sons of Keturah. Rabbi Samuel said that this refers to Jesse, who was a father to eight. And \"a sister to seven\" refers to David, who was a brother to seven, as it is written, \"Incline Your ear to me and answer me\" (Psalms 86:1). This refers to David's tribe, which was given the attribute of hearing, as it is written, \"Hear, O Lord, the voice of Judah\" (Deuteronomy 33:7). \"For I am poor and needy\" (Psalms 86:1). Rabbi Yochanan said that wherever it says \"poor and needy\" in Israel, the verse is speaking about the poor and needy, as it is written, \"the poor and needy\" (Isaiah 41:17).\" David said before the Lord, the Master of the Universe: \"When I have the strength to stand before You in prayer and utter my words, listen to me. But when I lack the strength, let me reflect on my thoughts and meditate. Another verse says, 'For I am poor and needy' (Psalm 86:1). Was David poor? The verse in Chronicles (1 Chronicles 22:14) says, 'In my distress, I prepared for the house of God.' What does 'my distress' mean? It refers to the suffering that I endured. Rabbi Yehuda interpreted this in four kingdoms. 'Utter my words' refers to Babylon, 'meditate' refers to Media, 'listen to my voice' refers to Greece, and 'heed my plea' refers to Edom. Why does it say 'my kings and my God' in Edom? Israel said before the Lord, 'See how many decrees and laws she imposes on me to nullify Your divinity and kingship, but I will not abandon them.' Every day we enter synagogues and acknowledge You as King twice, saying, 'Hear, O Israel, the Lord our God, the Lord is One,' and we declare that we serve You. As it says, 'My beloved is mine, and I am his' (Song of Songs 2:16).\"",
            "\"For You are not a God who desires wickedness; evil cannot dwell with You. You do not delight in wrongdoing; You cannot tolerate evil. [As it is said in Ezekiel 33:11], 'As I live, says the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from their ways and live.' No harm befalls the righteous, but the wicked are filled with trouble. [As Rabbi Berachiah said in the name of Rabbi Levi], the angel in charge of anger is far from God, as it is said in Isaiah 13:5, 'They are coming from a far country, from the end of heaven, even the Lord and the instruments of His indignation.' This can be compared to a king who had two fierce armies. In Psalm 3, a prayer of David, it is written that three armies walk before the Lord: [as it says in verse 6], 'I will not fear the myriads of troops arrayed against me on every side.' [And in Psalm 97:3], 'Fire goes before Him and consumes His foes on every side.' [And in Habakkuk 3:5], 'Before Him goes pestilence, and plague comes after Him.' And which is the innermost of them all? Righteousness, as it is said in Deuteronomy 24:13, 'You shall surely give him, and your heart shall not be grieved when you give to him; because that for this thing the Lord your God will bless you in all your work, and in all that you put your hand unto.' Rabbi Yudan said, 'I will let you know how powerful righteousness is and how far the reward of those who do righteousness extends.' Therefore it is said, 'No harm befalls you.'\"",
            "Fools will not stand before your eyes. Their hearts are full of folly. Another thing, fools are those who bring lamentation to the world. Another thing, fools are those who cause confusion. As it is said (Ecclesiastes 2:2), \"I said of laughter, 'It is mad.'\" Rabbi Yissachar said, a person can amass piles of sins, and God says, \"Let him repent,\" and he is considered as if he had never sinned, as it is written (Job 11:11), \"For He knows men of falsehood; He sees iniquity without investigating it.\" Rabbi Simon interpreted the verse concerning Ishmael (Genesis 21:19), \"Then God opened her eyes,\" to mean that God reveals the truth to those who are willing to see it. The ministering angels said to God, \"Master of the Universe, if a person is destined to kill Your children out of thirst, why do You give him a well?\" As it is said (Isaiah 21:13), \"A burden upon Arabia.\" God asked them, \"Is this person righteous or wicked?\" They replied, \"Righteous.\" God said, \"I judge a person based on his actions at that moment, as it is said (Genesis 21:17), 'For God has heard the cry of the lad where he is.'\" Rabbi Chanina bar Papa interpreted the verse concerning Jeroboam (1 Kings 11:29), \"And they two alone in the field,\" to mean that the measure of his sin was equal to that of his contemporary, the Shilonite. They both sat to study the work of the Divine Chariot. The ministering angels said to God, \"If a person is destined to set up two calves for worship, why do You show him the order of the Divine Chariot?\" God asked them, \"And now, what is he?\" They replied, \"Righteous.\" God said, \"I judge a person based on his actions at that moment.\"",
            "\"I hate all workers of iniquity. This includes Doeg and Ahithophel, whose actions were true but they did them for falsehood. May the speakers of lies perish, for they are neither alive nor stand in judgment. As it is taught (Sanhedrin 90a), three kings and four commoners have no share in the World to Come, and these are: Balaam, Doeg, Ahithophel, and Gehazi.\"",
            "Blame God. This is spoken about the wicked Nebuchadnezzar, who destroyed the Temple and later suffered, as it is said (Daniel 4:29-30) \"and from mankind you will be driven away.\" Rabbi Berachiah and Rabbi Chalbo in the name of Rabbi Samuel said that everything that David specified in the Book of Psalms, the wicked Nebuchadnezzar is included in one verse (Psalm 37:35) \"I have seen a wicked, ruthless man flourishing like a luxuriant native tree.\" And David said about praising Jerusalem and God (Psalm 147:12) \"Praise the Lord, O Jerusalem; praise your God, O Zion!\" and he said about God (Psalm 11:7) \"For the Lord is righteous, he loves justice; upright men will see his face.\" But that wicked man said (Daniel 4:34) \"All his acts are just and his ways are right.\" And similarly, you find in the words of our master Moses, peace be upon him, at the end of his song (Deuteronomy 32:4) \"The Rock, his work is perfect, for all his ways are justice.\" So that all the people of the world should not say that the attribute of justice did not apply to him and that he did not enter the land of Israel, heaven forbid, without punishment. But \"The Rock, his work is perfect\" applies to him. And why was that wicked man considered righteous? Because \"All his acts are just.\" And Hannah also said (1 Samuel 2:6-7) \"The Lord brings death and makes alive; he brings down to the grave and raises up. The Lord sends poverty and wealth; he humbles and he exalts.\" But that wicked man said (Daniel 4:37) \"And those who walk in pride he is able to humble.\" God said to him, \"Yesterday you said (Daniel 3:15) 'And who is the god who will deliver you from my hands?' And now you say, 'I do not want you or your punishment.' And who will make me contemptible among the people of Israel? As it is said (Isaiah 43:21) \"the people I formed for myself that they may proclaim my praise.\"",
            "\"Due to their many sins, they were exiled. Rabbi Alexandri said, 'Why does Jerusalem matter to her [the Roman Empire]? Only because she rebelled against you [God].'.\"",
            "\"And all those who take refuge in you shall rejoice. R' Zevadi ben Levi, R' Yossi bar Pinchas, and R' Yehoshua ben Levi recited these three verses at the time of their departure from the world. One of them said, 'And all those who take refuge in you shall rejoice.' And another said (Psalms 32:6), 'Therefore, let every pious person pray to you.' And the other said (Psalms 84:11), 'For a day in your courts is better than a thousand [elsewhere].' And there is one who said (Psalms 31:20), 'How great is the good that you have reserved for those who fear you!'\"",
            "\"For you will bless the righteous.\" In the way of the world, when a person gives a liter of gold to his fellow, robbers come and steal it from him, and he loses his gift. But the Holy One, blessed be He, is not like this, rather, \"For you will bless the righteous.\" And not only that, but He also makes a shield for him, as it is said, \"The Lord crowns him with favor.\" It is taught there (Shabbat 63a), \"A person shall not go out with a sword or a bow.\""
        ],
        [
            "\"To the conductor on the eighth. This is what is stated (Psalms 119:164): Seven times a day I praise You. Rabbi Yehoshua ben Levi said these are the seven commandments mentioned in the recitation of Shema. [They are]: creation, love, [recitation of] Shema, speaking truth, [affirmation of God as] Redeemer, and [the commandments] concerning tzitzit and adding on to the sukkah of peace. Rabbi Avin in the name of Rabbi Nechemia said [these are] the seven commandments that a person does every day: [recitation of] Shema twice a day, praying three times a day, eating and blessing [before and after], and Rabbi Meir used to say: \"Beloved is circumcision, for the Holy One, blessed be He, swore to Abraham that anyone who is circumcised will not descend to Gehenna, as it is said (Genesis 17:14), 'But the uncircumcised male whose foreskin has not been circumcised, that person shall be cut off from his people; he has broken My covenant.' And who goes down there? What is written after that? (Genesis 15:19-21) 'The Kenite, the Kenizzite, and the Kadmonite.'\" And so Ezekiel says (Ezekiel 32:19), \"Go down and lie with the uncircumcised,\" and Isaiah says (Isaiah 5:14), \"Therefore, Sheol has enlarged its appetite and opened its mouth beyond measure.\" This is for those who do not have the covenant of circumcision. And where is the term \"chok\" (statute) mentioned? As it says (Psalms 105:10), \"He established it for Jacob as a statute.\" But for the heretics and sinners of Israel who deny God, they are afflicted with uncircumcision and fall into Gehenna, as it says (Isaiah 9:20), \"He has stretched out His hand against them and smitten them.\" This is because all the commandments that we have are not meant to be scrutinized meticulously, except for the commandment of circumcision and the empty words of the mouths of schoolchildren that have no sin, as it says (Jeremiah 33:25), \"If not for My covenant, I would not have appointed the statutes of heaven and earth.\" For when a person enters the synagogue, he wraps himself in tzitzit and puts on tefillin on his head and arm, and four tzitzit surround him and guard his four corners. And when he enters the bathhouse, he looks at himself and says, \"I am now naked of mitzvot (commandments).\" And when he looks at the circumcision, which is equivalent to all the commandments, his mind is calmed. When David saw this, he composed a psalm on it, saying, \"For the leader, on the eighth [day], a psalm, a song for the dedication of the Temple, of David. (This passage appears to be an addition from some copyist, as it is not the language of the Midrashim, as is known).",
            "Another interpretation of the eighth [day of Passover] is in regards to the four kingdoms that are eight, and Edom is the eighth. This is what is written (Daniel 2:32-33): \"Its head was of fine gold, its breast and arms of silver, its belly and thighs of bronze, its legs of iron, its feet part iron and part clay.\" There are thus eight, which are four: Babylon, Media, Persia, and Greece, and Edom, Yishmael, and Rome. There are thus eight kingdoms, which is why [the eighth day] is mentioned. Rabbi Ibu said: The Assembly of Israel said before the Holy One, blessed be He, \"Master of the Universe, we praise You at the time when You save us from the eight kingdoms, as it is said (Isaiah 11:11), 'And it shall come to pass on that day that the Lord shall set His hand again the second time to acquire the remnant of His people.'” This is why [the eighth day] is mentioned. Rabbi Yudan said in the name of Rabbi Ami: The Assembly of Israel said before the Holy One, blessed be He, \"Even though it is written about me (Proverbs 3:12), 'For whom the Lord loves He reproves, even as a father the son in whom he delights,' still, 'Do not discipline me in Your anger' (Psalm 38:2). Even though it is said (Psalm 94:12), 'Happy is the man whom You chasten, O Lord,' 'Do not discipline me in Your wrath.'” Rabbi Yochanan gave a parable: It is like a king who had two evil advisors, and whenever any province rebelled against him, he would send them to suppress it. Once his own province rebelled against him, and he wanted to send those advisors to suppress it. They began to beg him, \"Our master the king, in everything that you want, we will do, except for this.\" So too did Israel say to the Holy One, blessed be He, \"Do not discipline me in Your anger, and do not chasten me in Your wrath.\" He said to them, \"If so, why do I need anger and wrath?\" They said to him, \"You have to whom to send [Your anger and wrath].\" As it is written (Micah 5:14), \"I will execute vengeance in anger and wrath upon the nations.\" But regarding Israel, what is written? (Hosea 11:9) \"I will not execute the fierceness of My anger.\" Rabbi Elazar said a parable about a king who was angry with his son, and he had a drawn sword in his hand and swore that he would kill him for making him angry. The king said, \"If I kill my son, then he will have no one to inherit my kingdom after me, and also, I cannot revoke my decree.\" What did the king do? He put the sword in its sheath and passed it over his own head. In this way, he did not harm his son, and also, he did not revoke his decree. Rabbi Chanina said a parable about a king who was angry with his son, and there was a large stone before him, and he swore that he would throw it at him. The king said, \"If I throw the stone at him, he will be killed.\" What did the king do? He broke the stone into small pieces and threw them one by one. In this way, he did not harm his son, and also, he did not revoke his decree. The sages said a parable about a king who was angry with his son, and he swore that he would strike him with a hundred lashes. The king said, \"If I strike him, he will be killed.\" What did the king do? He took the rope and put it around his own neck. Therefore, it says, \"In your anger, you chastised me.\" (Psalms 38:2)",
            "\"Have mercy on me, O Lord, for I am weak.\" This is compared to a person who was caught by robbers, and each one of them was beating him, some with sticks and some with fists. When they released him, he went home, lay down and said to himself, \"I am just bones.\" So too, Israel, the nations of the world subjugate them in every kingdom and every type of slavery. And when the rebuilding of the Holy Temple will come speedily in our days, Israel will say before the Almighty, \"Have mercy on me, O Lord, for I am weak.\"...",
            " \"And my soul is greatly troubled (and you incline your ear), and you, Lord, until when? And you, Lord, who promised me (Psalms 31:15), I am with him in distress. And what does 'until when' mean? Rav Kahana said, it is similar to a patient who was being treated by a doctor, and the patient was waiting for the doctor to come in four hours, or five hours, or eight hours, and he is feeling the heat of the sun, and he comes. The patient said to him, if you had delayed a little longer, my soul would have departed. Similarly, David said, 'And my soul is greatly troubled, and you, Lord, who are the doctor, I yearn for you to come to me.'\"",
            "\"They shall be ashamed and dismayed.\" The sages say that in the future, God will take the righteous and show them Gehenna (Hell) and the empty places within it, and say to them, \"These places are empty for you. You have merited them by doing good deeds, and you will inherit Gan Eden (Paradise).\" Similarly, the wicked will be taken and shown Gan Eden with empty places within it, and God will say to them, \"These places are empty for you and your friends, but you have obligated yourselves with evil deeds, and you will inherit Gehenna.\" Rabbi Yehoshua ben Levi said that God does not curse the wicked except with shame. Furthermore, He multiplies their curse, as it is written, \"They shall be ashamed and dismayed exceedingly.\" And when God blesses the righteous, He multiplies their blessings, as it says \"No shame, no humiliation, ever again for those who keep my commands\" (Isaiah 45:17), and \"You shall eat abundantly and be satisfied, and you shall praise the name of the Lord your God, who has dealt wondrously with you\" (Joel 2:26).",
            "Another interpretation, for the conductor on the sheminith: The verse (Proverbs 23:13) \"Do not withhold discipline from a child\" means that when you strike him, do so with a rod that will not cause his death. Likewise, it is said (Psalms 39:11), \"You rebuke with punishment for sin; like a moth, You consume what is dear to him.\" Rebellion is good, but anger is not. As it is said (Jeremiah 10:24), \"Correct me, O Lord, but in due measure; not in Your anger, lest You bring me to nothing.\" Anger and wrath are two harbingers of death. And Solomon said (Proverbs 16:14), \"The fury of a king is as messengers of death.\" Similarly, Moses said (Deuteronomy 9:19), \"For I was afraid of the anger and wrath.\" Therefore, it is said, \"Rebuke me not in Your anger.\" Suffering is good, but I lack the strength to withstand it, neither in anger nor in wrath.",
            "\"I am wearied with my sighing. This is Rabbi Zechariah ben HaKatzav who said to the sages: 'This sanctuary has not moved its hand from my hand since the time when the Gentiles entered the sanctuary until they left.' They said to him, 'A person cannot testify about himself.' He began to weep and wiped away tears from his bed, where his wife slept. He knew that his wife was pure for him, but she was not recognized by the decree of the sages. He recited the verse, 'I am wearied with my sighing, and I find no rest.'\"",
            "\"Listen, O Lord, to my plea; give ear to my prayer, as I speak sincerely. David said before the Lord, Master of the universe, kings of flesh and blood accept bribes that are presented to them. But I ask only for my own pleas, O Lord, take my prayer.\""
        ],
        [
            "<b> A <i>shigayyon</i> of David. </b> (Psalm 7:1) — This is what the verse (Ecclesiastes 10:20) says: <i> Even among those you know, do not curse the king... </i>  Don't curse a king in your generation, and don't curse a wealthy man in your generation. <i> ...for the bird of heaven will bring the voice... </i> Said Rabbi Yirmiyah: \"This is the raven and the knowledge of augury.\" <i>...and the winged one will tell the matter.</i> on account of that the walls have ears. The Holy Blessed One said to David, \"Why are you cursing My annointed one?\" <b> All my enemies will be ashamed and terrified </b> (Psalm 6:11). Who are your enemies? Is it not Saul? As you said <i>on the day the LORD saved him from the hand of... Saul</i> (Psalm 18:1)\" He said before him, \"Master of the universe, do not hold mistakes [<i>shegagot</i>] against me like brazen deeds! (Psalm 19:13) \"Mistakes [<i>shegiy'ot</i>] who can understand? [edit: An error of David. This is what the scripture says (Ecclesiastes 10:20): \"Do not revile the king, even in your thoughts, or curse the rich in your bedroom, because a bird in the sky may carry your words, and a bird on the wing may report what you say.\" Rabbi Yirmiyah said that this refers to the raven and the wisdom of the Tayareen. \"And the bird on the wing\" refers to the angels who report to God. God said to David, \"Why are you cursing my anointed one? Let your enemies be put to shame and be confounded. Who are they, your enemies? Not Saul, whom you said, 'On the day when the Lord saved him from the hand of Saul' (Psalm 18:1).\" David said before God, \"Master of the Universe, do not punish me for my unintentional sins, as it is written (Psalm 19:13), 'Who can discern his own errors?'\"]",
            "Thoughts on David. Rabbi Yehuda said in the name of Rabbi Levi that three things came out of David's mouth regarding Saul, and all three were fulfilled. As it is said (1 Samuel 26:10), \"As the Lord lives, the Lord shall strike him.\" And so it was. Either his day will come and he will die, and so it was. Or he will go down in battle and perish, and so it was, as it is said (1 Samuel 31:6), \"So Saul died, and his three sons.\" Rabbi Elazar said, \"By the life of the Lord, I swear to the evil inclination that I will not do this thing.\" Rabbi Shmuel bar Nachmani said to Avishai ben Tzeruya, \"By the life of the Lord, if you touch the blood of the righteous, I will mix your blood with his.\" And Saul had a concubine, as it is written (2 Samuel 3:7), \"And David took more concubines and wives out of Jerusalem.\" And you compare yourself to Saul. Saul's feet were as swift as eagles; Rabbi Levi said he could travel sixty miles in one day. Rabbi Simon said \"One hundred and twenty,\" and the rabbis say \"One hundred and eighty.\" And when was this? When the Ark was captured. This is as it is written (1 Samuel 4:10-11), \"And a man of Benjamin ran from the battle line and came to Shiloh the same day, with his clothes torn and with dirt on his head. When he arrived, there was Eli sitting on his chair by the side of the road, watching, because his heart feared for the ark of God. When the man entered the city and told what had happened, the whole city sent up a cry.\" Just as Saul was compared to the man of Benjamin who ran to Shiloh, so too, a person who goes to a party should not bring his children with him because of appearances. But Saul went to war, and he knew that the judgment of the law would fall upon him, and he brought his children with him. And you say (2 Samuel 21:17), \"You shall go out no more with us to battle.\" Saul ate non-sacred food in purity, as it is stated (1 Samuel 9:23-24), \"The cook took up the thigh and what was attached to it, and set it before Saul. And Samuel said, 'This is what has been kept for you. Eat, because it was set aside for you for this occasion, from the time I said, \"I have invited guests.\"' And Saul ate with Samuel that day.\" Rabbi Yochanan says the thigh and the tail. Rabbi says the thigh and the breast. He ate non-sacred food in purity, and you compare yourself to Saul. This is what the Scripture says (Job 12:16), \"With Him is strength and wisdom; the deceived and the deceiver are His.\" Strength refers to Torah, as it is stated (Psalms 29:11), \"The Lord will give strength to His people.\" Rabbi Yehoshua ben Levi said, \"Why is it called wisdom? Because it gives strength to the body and the eyes.\" What is meant by (Job 12:16), \"The deceived and the deceiver are His\"? Rabbi Shimon ben Lakish said, \"Prophets and prophetesses.\" Rabbi Shimon said \"Shetia\" and the Rabbis said \"Sega\". If a person makes a mistake in Torah study, the words of Torah correct him. This is what the verse means when it says, \"Even though I have erred, the teaching has not strayed from me\" (Job 6:10). It is not enough that the Torah waits for a person during his lifetime, it also waits for him at the moment of his death. David requested \"Let my soul be redeemed from distress\" (Psalms 25:17). Regarding the words of Kush the Benjamite, Rabbi Chanina bar Papa said, \"Just as Joseph's mistress summoned him, as it says, 'Lie with me' (Genesis 39:7), so too did the Holy One, blessed be He, summon him, as it says, 'Come to me, the Hebrew slave' (Genesis 39:17). Similarly, Saul said, 'My sons have stirred up my servants against me to ambush me' (1 Samuel 22:8). Rabbi Acha said, \"But isn't it true that someone who commits an abomination is not punished? So why did David say this about Saul?\" It is because he sang a song to God, as it is written, \"In the falling of your enemy, do not rejoice\" (Proverbs 24:17).",
            "\"I have trusted in the Lord my God.\" Rabbi Yochanan said about the phrase \"in you, with your Torah, I have trusted,\" that it has 22 letters, the Aleph and Bet.",
            "\"Lest he tear my soul like a lion. What if this lion sits on its prey and misses it, so too do Doyeg and Ahithophel sit on me to make me miss. He tears and there is no savior, there is not one among all the people of Saul who can teach me righteousness.\" (Translation is based on context, as some words appear to be misspelled or missing in the original text.)",
            "\"O Lord my God, if I have done this, if there is guilt on my hands, if I have repaid my ally with evil or without cause have robbed my foe, then let my enemy pursue and overtake me; let him trample my life to the ground and make me sleep in the dust. (Psalm 7:3-5) And he cut off a corner of Saul's robe. What is written (1 Samuel 24:6)? \"And David's heart smote him.\" Rabbi Judah says, David said, \"What is the difference between the cutting off of the corner of a garment and the cutting off of the top of it?\" Rabbi Nehemiah says, they annulled the commandment of fringes for one hour. When the fringes were cut off, he did not know what to do, and he sought them but did not find them. He said to Abner, \"Where is the corner of my robe?\" He replied, \"In your ships you passed over and they were cut off.\" When David heard this, he said to him (1 Samuel 24:11), \"My father, see.\" From this we learn that a man must show the same respect to his father-in-law as he does to his own father. Rabbi Judah said, David's father told Saul, \"He has also seen.\" He said to Abner, \"Did a lion come across the way? Did a bear meet you?\" (1 Samuel 17:34) When he came to the circle, he said to him (2 Samuel 2:14), \"Will you not answer, Abner?\" He said, \"Who are you who calls to the king?\" He replied, \"You are a man, are you not? And Israel has chosen you to be their prince.\" And he said, \"I am listening.\" Then David said to him, \"I am innocent of wrongdoing; and as for you, you have hunted me down today. May the Lord judge between you and me. And may the Lord avenge the wrongs you have done to me, but my hand will not touch you.\" (1 Samuel 24:12-13) And he said, \"The Lord forbid that I should lay a hand on the Lord's anointed.\" (1 Samuel 24:10) And I will save the empty-handed who has been snatched from the hand of the oppressor. (Job 29:12) And he measured out two lengths of cord to put to death. Rabbi Joshua ben Levi says, because he killed his father and mother (and his eyesight was dim). Rabbi Judah says, he killed his father, mother, and brother (and made himself blind). \"My honor lies in the dust; my body will dwell in safety.\" (Psalm 7:6) This refers to God's kingdom.",
            "\"Fifth level in the palace. Rabbi Shmuel bar Nachmani said that when Moses ascended to heaven and the Israelites sinned, five destructive angels appeared before him. These are: Af (Anger), Chima (Wrath), Ketzef (Fury), Hashmed (Destruction), and Mashchit (Corruption). Mashchit is the angel of destruction, Ketzef is the angel of fury, Hashmed is the angel of destruction, Chima is the angel of wrath, and Af is the angel of anger. Moses saw them and asked God what to do, and he said before him, \"Remember Abraham, Isaac, and Israel, your servants\" (Exodus 32:13). At that moment, God was filled with mercy, as it says, \"And the Lord was sorry for the evil\" (Exodus 32:14), and three of the destructive angels disappeared, leaving only Af and Chima. Moses was still afraid of them, as it says, \"And he said to destroy them, if not for Moses, his chosen one\" (Psalms 106:23). He said to God, \"I cannot defeat them alone, rise up in your anger\" (Psalms 7:7), which is what is written, \"Rise up, O Lord, in your anger\" (Psalms 7:7). How do we know that Moses was angry? As it says, \"And he said to destroy them, if not for Moses, his chosen one\" (Psalms 106:23), and it says, \"I have no anger\" (Isaiah 27:4). And at that hour, he said, \"I praise the dead\" (Ecclesiastes 4:2). Samuel explained a verse about David, that when Solomon was building the Temple, he asked for fire to come down from heaven, but it did not come down until Solomon prayed and said, \"Remember the kindness of David, your servant\" (2 Chronicles 6:42). Immediately, the fire came down, as it says, \"And when Solomon finished praying, the fire came down from heaven\" (2 Chronicles 7:1).\"",
            "\"The One who lifts me up from my transgressions, You command judgment against my oppressors. Where did You command? (1 Samuel 20:16) And the Lord sought from David's enemies. And where did You command? (Exodus 23:22) And I will be an enemy to your enemies. And where did You command? (Psalms 35:1) Plead my cause, O Lord, with those who strive with me.\"",
            "\"The assembly of nations will surround you. But at the time their wicked assembly surrounds you, your position will be secured in the heavens. Rabbi Elazar said in the name of Rabbi Yehuda bar Elai, \"Three things were commanded to the Israelites upon their entry into the land, but they only fulfilled two. They did not build the Temple because of the dilatoriness in them.\" This is what is written (Haggai 1:5), \"My soul is among those who ascend.\" This refers to Avner and Amasa, who were among those who ascended through Torah study. (Ibid. 1:8) \"I lay with burning ones.\" This refers to Doeg and Ahithophel, who burned with the flame of evil speech. \"Men whose teeth are spears and arrows, and their tongue a sharp sword.\" This refers to the people of Keilah, as it is said (1 Samuel 23:11), \"Will the men of Keilah deliver me into his hand?\" Their tongue was like a sharp sword. \"The slanderers.\" This refers to the spies, as it is said (Psalms 94:4), \"They pour out words, they speak arrogantly, all the evildoers boast.\" Rabbi Yehoshua ben Levi said in the name of Rabbi Yosei, \"In the days of Saul and Samuel, infants who had not yet grown two hairs would learn Torah, and they were able to distinguish between pure and impure faces. And David would pray for them, as it is said (Psalms 12:8), 'You, O Lord, will keep them, You will guard them from this generation forever.' 'From the generation.' This refers to a generation that requires annihilation. After all this praise, they would go out to war and fall because of the dilatoriness in them. David our master said, \"O Lord, remove Your presence from them.\" What does Your presence do on earth? As it is said (Haggai 1:12), \"The heavens are elevated over God.\" But in the time of Ahab, although they all worshipped idols, and there was no dilatoriness in them, they went out to battle and were victorious, and not one of them was killed. This is what Obadiah said to Elijah (1 Kings 18:13), \"Has it not been told to my lord what I did?\" What is the meaning of 'bread and water?' This teaches that the water was as hard as bread. Elijah stood on Mount Carmel and said (Ibid. 22), \"I am the only prophet of the Lord.\" And all the people knew but did not publicize it to the king. Because of evil speech, the Divine Presence departs. As it is said (Haggai 1:5), \"The assembly of nations will surround you.\"",
            "\"May the wickedness of the wicked come to an end from the world, and may You establish righteousness. Your kingdom is a righteous kingdom, and we know that You are a righteous God who examines hearts and minds. No one is called righteous unless they are good. Rabbi Tavyomi said, 'A righteous person is like a golden bell and its clapper, while a wicked person who sins is like a woman with a nose ring that brings attention to her pimple.' The righteous and the wicked, the good and the bad, both are equal.\"",
            "God judges the righteous. There we learn that Rabbi Shimon ben Gamliel said, \"Since the destruction of the Temple, there is no day without a sign of curse, and there is no dew that falls for a blessing, and the taste of fruits has been taken away.\" Rabbi Yehuda says that the oil of fruits has been taken away. Rabbi Shimon ben Elazar says that even purity has been taken away, as well as the fragrance and tithes. And the oil and grain have been taken away. The sages say that the prostitutes and sorcerers took all of these away since the destruction of the Temple, as it is said, \"And [God] is angry every day.\" Rabbi Zeira said, \"Each and every [generation] has [its own] difficulties.\" Rabbi Acha said, \"By what merit do we stand? By the merit of the Priestly Blessing.\"",
            "\"And He prepared a vessel for him of death, for himself. What is half of it to the fuel? Rabbi Ibu said, these are the wicked whose heart burns with sin during their lifetime. Rabbi Yosei said, these are those who kindled the fire in the Temple. The Sages say, these are the haters of Israel, as it is said (Lamentations 4:19), 'They hunted our steps, that we could not go in our streets; our end is near, our days are fulfilled; for our end has come.'\"",
            " \"Behold, wickedness travails and conceives mischief, and brings forth falsehood.\" Rabbi Levi said that when God told Noah to bring two of every kind into the ark, they all came in as pairs: \"Two by two they came to Noah, into the ark, male and female of every living thing\" (Genesis 7:8-9). One creature, the chameleon, came alone. It went to Noah and asked to be paired with another chameleon. Noah said, \"I cannot help you unless you have a mate.\" The chameleon went away and brought back a mate. It then approached the ark, but was stopped by a cat which asked, \"Where are you going?\" The chameleon replied, \"I am going into the ark.\" The cat said, \"I will come with you.\" The chameleon replied, \"You cannot come, for you are not one of my kind.\" The cat said, \"I will become like you.\" So the chameleon said, \"If you become like me, then you may come with me.\" The cat then went away and returned with a striped coat. When they reached the ark, the cat went to Noah and said, \"I am a chameleon and I want to come into the ark.\" Noah replied, \"You are not a chameleon.\" The cat said, \"I will prove it to you,\" and changed its colors. Noah let it into the ark, but the cat caused trouble with the other animals. From this we learn that whoever lies will bring trouble, and whoever speaks the truth will be saved.",
            "\"A pit is dug and is excavated. All those who dig it for themselves, the wicked dig it. And in the end, it will fall into the pit they dug. Their toil will return upon their own heads. This refers to Haman, for everything he planned against Mordecai was turned against him.\"",
            "I will praise the Lord according to His righteousness. He is the Most High in heaven. Rabbi Levi said, when God makes us superior to others in the world, it is above all, as it is said (Deuteronomy 28:1) \"And the Lord your God will make you supreme.\" What is the reason for saying \"I will praise the Lord according to His righteousness\"? Rabbi Joshua ben Levi said, wherever you find the downfall of the wicked, there is acknowledgment from above and acknowledgment from below, as it is said, \"I will praise the Lord according to His righteousness.\" What is written at the end of the psalm? \"To the chief Musician upon Gittith, A Psalm of David.\" This refers to Edom. What is written after the psalm (Psalm 9:1)? \"To the chief Musician upon Muthlabben, A Psalm of David.\" This refers to the future. And what is written at the end? \"I will praise the Lord with my whole heart.\" There is acknowledgment from above and acknowledgment from below.",
            "Another explanation: A meditation of David. Rabbi Tarfon says: David praised the Holy One, blessed be He, greatly for the miracles that He had performed for him. The Holy One, blessed be He, said to David: David, you sing before Me about the downfall of Saul; if you had been Saul and he had been David, I would have lost many Davids before him. And this is the meaning of \"a meditation of David\". He said before Him: Master of the Universe, did the Children of Israel not sing before You when You saved them from the sea? And even though Saul was pursuing me, I did not cease singing praises to You from my mouth. Why do I call upon You when he changes upon me at every moment and pursues me? Rabbi Yitzhak said: Just as David prayed that Saul would not fall into his hand, so did he pray that he himself would not fall into Saul's hand. As it says (Psalms 144:10), \"Who gives salvation to kings; Who rescued David His servant from the deadly sword.\" This refers to David and Saul. And afterward, he spread out his servant David's fame, for he did not lay his hand on Saul. David said: I had many enemies, and all of them were great, but none stood before me except Saul. Therefore, it says (1 Samuel 22:18), \"And on that day the Lord saved him from the hand of all his enemies, and from the hand of Saul.\" For he was equal to all his enemies.",
            "Speak differently about the words of Cush. It is in opposition to Israel. When Israel sins, the Holy One, blessed be He, calls them Cushites, as it is said, \"Are you not like the children of Cush to Me, O Israel?\" (Amos 9:7). Speak differently about the words of Cush. Miriam spoke not against her own husband, but against the Cushite woman, as it is said, \"Miriam and Aaron spoke against Moses because of the Cushite woman he had married.\" (Numbers 12:1). And was she really a Cushite? Rather, just as a Cushite is distinguished by her skin color, so was Tzipora distinguished by her deeds. Similarly, Saul was distinguished and taller than all the people. And if you want to know his beauty, see what is written, \"As they were going up the ascent to the city, they met young women coming out to draw water and said to them, 'Is the seer here?' They answered them and said, 'He is; behold, he is before you. Make haste now, for he came to the city today.'\" (1 Samuel 9:11-12). See how many things they said to him and why they diverted him so that he could look at his beauty. And for this reason, they kept him occupied until Samuel arrived. Therefore, he is called Cushite.",
            "Another analogy is of someone who was walking on the road and someone was chasing him with a weapon. The pursued person escaped and was saved from his hand. Another person tried to catch him before he could get away, but he also escaped. However, before he could completely get away, a third person came to catch him and started shouting, \"Save me from his hand!\" This is what happened to David when Saul was chasing him. God performed a miracle and saved him from Saul's hand, as it is written (1 Samuel 19:18-20), \"And David fled and escaped... And when Saul sent messengers to take him, he said, 'He is sick.'... And Saul sent messengers to see David, saying, 'Bring him up to me in the bed, that I may slay him.' And when the messengers were come in, behold, there was an image in the bed, with a pillow of goats' hair for his bolster.\" As soon as David escaped, he was worried and said to Saul (1 Samuel 22:9-10), \"I have seen the son of Jesse coming to Nob... and Ahimelech gave him provisions.\" God said to him, \"Perhaps he gave him from your provisions? Didn't he give him the bread of the Presence which belongs to me?\" David replied, \"And didn't he give him Goliath's sword?\" God said to him, \"And didn't I provide for him?\" Immediately, God shut his mouth, and concerning him it is said (Psalm 31:19), \"Let the lying lips be put to silence.\" Thus, he was saved from worry, but then Ahithophel came. He began to cry out (2 Samuel 15:31), \"O Lord, I pray thee, turn the counsel of Ahithophel into foolishness.\" When they were saved from all three, he began to sing, as it is written (2 Samuel 22:1), \"David spoke to the Lord the words of this song.\"",
            "Another thing is confession. For the mistakes I made, forgive me. As it is said (Psalm 19:13), \"Who can discern his errors?\" You know that I did no harm to any person, and I did not retaliate against those who did harm to me. As it is said, \"If I have repaid my friend with evil\" (Job 31:29), \"Let my enemy pursue my soul.\" God said to him, \"Where did your enemy catch up to you?\" David replied, \"He did not catch me in the cave.\" God said to him, \"And did I not open up a way out for you in the midst of it and save you from his hand?\" David replied, \"That is why I said to you a song that I sang to you.\"",
            "Another thing, a meditation for David. King Solomon said (Proverbs 21:23), \"He who guards his mouth and his tongue guards his soul from troubles.\" Similarly, it says (Ecclesiastes 5:4), \"Do not be hasty with your mouth.\" The prophets said to the Holy One, Blessed be He, \"Why do You do good to the heathen nations in this world?\" He said to them, \"Because I wrote (Deuteronomy 7:10), 'And repays those who hate Him.'\" Similarly, it says (Isaiah 45:9), \"Woe to him who argues with his Maker, as a potsherd among the potsherds of the earth!\" Habakkuk came and did the same thing, making a figurine of bread in the land, and said, \"I will stand at my watch and station myself on the ramparts\" (Habakkuk 2:1). What is the \"rampart\" that he fashioned? \"And I will look out,\" (Habakkuk 2:1) said the Holy One, Blessed be He. \"I am looking for all who break their pledge to come to Me.\" He began to cry out (Psalms 13:2), \"How long, O Lord, will You forget me forever?\" The Holy One, Blessed be He, answered him, \"You are a son of Torah and not a son of the earth. It is written for you in one tablet, Aleph Bet, and then you shall say, 'Inform me of the end.' \" And similarly, it says (Habakkuk 2:2), \"And the Lord answered me, 'Write the vision down, inscribe it clearly on the tablets.\" The Holy One, Blessed be He, said to him, \"When I told you in the first exile that Babylon would be filled for seventy years, what is written (Chronicles II 36:22-23)? 'Cyrus, King of Persia, etc.' Even now, when the end comes, I will redeem you.\" Similarly, it says (Isaiah 34:8), \"For it is a day of vengeance for the Lord and a year of recompense for the vindication of Zion.\" When Habakkuk heard this, he fell on his face and pleaded before the Holy One, Blessed be He, saying, \"Master of the Universe, do not judge me willfully but rather ignorantly,\" as it says (Habakkuk 3:1), \"A prayer of Habakkuk the prophet upon his shigionoth.\" Similarly, David said, \"Meditation for David. When he was being pursued by Saul\" (Psalms 57:1). Similarly, it says (Samuel I 26:2), \"And Saul arose and went down to the Wilderness of Ziph. When he came to kill him, Abishai said to David, 'I will go and strike him down,' for it says (Samuel II 16:9), 'Thus says Abishai the son of Zeruiah, 'Let me go and strike him down.'\" And the people said to him, \"You shall not go out, for if you go out, it will be a snare for you\" (Samuel II 18:3).",
            "Regarding the words of Cush. But was he really a Cushite? Isn't it written (2 Samuel 10:9) that he had a son named Shaul, a young and handsome man? Rather, he was unique in his beauty like this Cushite who was unique in his skin color. Similarly, you say (Numbers 12:1) concerning the Cushite woman. Was she really a Cushite? Rather, she was called a Cushite because of her actions, just as a woman can be righteous but not beautiful, or beautiful but not righteous. However, Tzipporah was both beautiful and righteous. Some women may be beautiful to others but not to their husband, or beautiful to their husband but not to others, but Tzipporah was beautiful to her husband and to everyone. Similarly, it says (Amos 9:7) \"Are you not like the children of Cush to Me?\" And it is written (Song of Solomon 6:4) \"You are beautiful, my love, as Tirzah.\" Was Shaul really a Cushite when he was told (1 Samuel 10:8) \"Then go down ahead of me to Gilgal; I will surely come down to you to sacrifice burnt offerings\"? And he did as he was told. Rather, (1 Samuel 10:9) \"God gave him another heart.\" Saul was a righteous person, but he was killed for his sins. He killed the city of Nob's priests, he had mercy on Agag, and on the best of the sheep. Whoever has mercy on the cruel will ultimately be cruel to the merciful. And because he did not listen to Samuel, as it says (1 Samuel 13:11) \"And Samuel said, 'What have you done?'\" And he also said to him (1 Samuel 15:3) \"Now go, attack the Amalekites and destroy all that belongs to them. Do not spare them; put to death men and women, children and infants, cattle and sheep, camels and donkeys.\" But he did not do so, rather (1 Samuel 15:9) \"Saul and the army spared Agag and the best of the sheep.\" Therefore, it is said (Psalm 7:1) \"A shiggaion of David, which he sang to the Lord concerning Cush, a Benjamite.\" Saul was weighed against all his enemies, as it says (Psalm 18:36) \"You gave me your shield of victory, and your right hand sustained me; you stooped down to make me great.\" This means that Saul was weighed against all his enemies. \"The Lord is my rock, my fortress, and my savior; my God is my rock, in whom I find protection. He is my shield, the strength of my salvation, and my stronghold.\" This is the matter. Rather, David said, \"Save me from falling into his hands, and rescue me from his power.\" And if you do so (Psalm 35:10) \"All my bones will say, 'Lord, who is like you?'\""
        ],
        [
            "To the conductor over the Gittith. This refers to what is said in the scripture (Joel 4:13) \"Send forth the sickle, for the harvest is ripe.\" Rabbi Pinchas said in the name of Rabbi Chelkia, \"To whom was it said, 'Send forth the sickle?' The angels said to God, and Rabbi said to Israel. We do not sing about the harvest or the vintage, but about the Gittith (as it is written) [Psalms 8:1], 'For the Gittith.' The harvest refers to Babylon (Jeremiah 51:33) 'The daughter of Babylon is like a threshing floor at the time when it is trodden.' The vintage refers to Media, as it is said (Zechariah 9:13) 'For I have bent Judah as my bow, I have filled the bow with Ephraim.' Redemption was found in the four languages during the harvest, in the vintage, and in childbirth. If a person passes over them at the wrong time, he loses them, and even their owners do not benefit from them at all. This is what is written (Joel 4:13) \"Send forth the sickle, for the harvest is ripe.\" In the harvest (Jeremiah 49:9) \"If grape-gatherers came to you.\" In childbirth (Micah 5:2) \"Therefore will he give them up, until the time that she who travaileth hath brought forth.\" In the balsam (Song of Solomon 8:14) \"On the mountains of spices.\" Similarly, it is said (Joel 4:13) \"Come down; for the press is full, the fats overflow.\" Everyone sees the Gittith. Joel speaks about it as it is said (Joel 4:13) \"Send forth the sickle.\" Isaiah speaks about it as it is said (Isaiah 27:2) \"And it shall come to pass in that day, that a vineyard of wine, red and good, shall be planted.\" Asaph speaks about it as it is said (Psalms 81:1) \"For the Gittith.\" David speaks about it as it is said, \"To the conductor over the Gittith.\"",
            "\"The LORD is our Master, how mighty is Your Name in all the earth.\" Rav said: \"We find three places where the angels prosecuted God; the creation of man, the tabernacle, and the giving of the Torah.\" Where do we find [this phenomenon] regarding man? When God wished to create man he consulted the angels as it says (Genesis 1:26) \"Let Us make man.\" They began to say \"What is man that you recall him?!\" [God] replied \" Tomorrow you'll see how smart he is.\" When He created man what did God do? He brought all animals before the angels and asked them the names of all the animals and they did not know. God said to them \"Do you want to know the wisdom of Man? I will ask him and he will tell me what all their names.\" What did God do? He brought all the animals and birds before Adam as it says (ibid. 2:19) \"And the LORD formed from the earth.\" Rabbi Acha said, Did it not already say (ibid. 1:25) \"And God made the beasts of the land?\" What does the word \"and He formed\" come to teach us? Rather there it says \"and He made\" i.e. created them and here it says יצר from the root that connotes convergence as in (Deuteronomy 20:19) \"when you besiege a city. (Genesis 2:19) \"And He came to Adam to see what to call them\" Isn't God omniscient? Rather \"to see\" means \"to show the angels Adam's wisdom [by showing what Adam would call them],\" and Adam independently came up with the same name as God for each and every animal. Then God asked him, \"And you, what is your name?\" He replied, \"it is appropriate to call me Adam because I was created from the earth (Adamah).\" God asked, \"And what's My name?\" Adam replied \"It is appropriate to call you the LORD because you are the Lord of the entire world.\" That is why He says (Isaiah 42:8) \"I am the LORD, this is My name.\" [<b>Alternative:</b> \"Lord, our God, how majestic is your name in all the earth.\" Rabbi Meir said that we find in three places where the angels protested against God: in creating man, in the building of the Tabernacle, and in giving the Torah. Regarding man, when God wanted to create him, He took counsel with the angels. He said to them (Genesis 1:26), \"Let us make man.\" They began to say to Him, \"What is man that You are mindful of him?\" He said to them, \"Tomorrow you will know his wisdom.\" Once God created man, He gathered all the animals, beasts, and birds before the ministering angels and began asking each one its name. They did not know. God said to them, \"Do you want to learn the wisdom of man, whom I am about to ask his name and he will tell Me the name of all of you?\" God then gathered all the animals, beasts, and birds, and He passed them before Adam, as it says (Genesis 2:19), \"And the Lord God formed from the ground every beast of the field.\" Rabbi Aha asked, \"Didn't God already create the animals, as it says (Genesis 1:25), 'And God made the beasts of the earth'?\" Why does it say here, \"And the Lord God formed?\" It is to teach us that He gathered them together, as it says (Deuteronomy 20:19), \"When you besiege a city.\" (Genesis 2:19) \"And He brought [the animals] to Adam to see what he would call them.\" Why did God want to see what he would call them? To show the ministering angels the wisdom of man. What was Adam's name? God gave him the name that Adam himself called everything. God said to him, \"And what is your name?\" He said to Him, \"I am worthy to be called 'Adam' because I was created from the earth. And what is Your name?\" He said to him, \"I am worthy to be called 'Lord,' for I am the Master of the entire world.\" Therefore, it says (Isaiah 42:8), \"I am the Lord; that is My name. And My glory I give to no other, nor My praise to idols.\" Immediately, God said to the angels, \"See the wisdom in the heart of man, and you say to Me, 'What is man that You are mindful of him?'\" Similarly, when God came to give the Torah to Israel, the ministering angels protested and said to Him, \"What is man that You are mindful of him?\" (Psalms 8:5-6) Similarly, we find in the giving of the Torah that when the Lord came to give the Torah to Israel, the angels began to argue and said before Him, \"What is man that you should remember him?\" And they said before Him, \"Let your Torah be given in the heavens, for we are holy and your Torah is holy; we are pure and your Torah is pure; we are living and your Torah is life.\" He said to them, \"It is not fitting to be upheld in you, as it is said, 'It is not found in the land of the living.' And is there an earth above?\" \"And where does it exist below? As it is said (Isaiah 45:12): \"I made the earth and created man upon it.\" Rabbi Nahonia said in the name of Rabbi Yehuda: It is analogous to a man who had a son, and that son was missing one finger. He went to teach him a craft (and all crafts) and there was one craft that required all fingers. After some days, his father came to him and found that he had not learned that craft. He said to his teacher, \"Did you not teach him this craft?\" He replied, \"This craft requires all fingers, and your son is missing one, so he cannot learn it.\" Similarly, the Holy One, blessed be He, said to the angels, \"The Torah cannot be fulfilled among you, for there is no procreation, death, impurity, or illness among you; rather, you are all holy.\" And it is written in the Torah (Numbers 19:14): \"This is the law of a man who dies in a tent,\" (Leviticus 14:2) \"This shall be the law of the leper,\" (Leviticus 15:25) \"And if a woman has a discharge,\" and also (Leviticus 11:9) \"These shall you eat,\" and all of these things are not among you. Therefore, it is said (Job 28:13): \"It cannot be found in the land of the living.\" And the Holy One, blessed be He, did His kindness and gave it to Moses when he completed it, to speak all these things to the angels. And when Moses came down and Israel did that deed, the Tablets were broken, and the ministering angels rejoiced and said, \"Now the Torah will return to us.\" And when Moses ascended to receive the Tablets a second time, the ministering angels said to the Holy One, blessed be He, \"Master of the Universe! Did you not write in it yesterday (Exodus 20:3): 'You shall have no other gods before Me'?\" The Holy One, blessed be He, said to them, \"At every moment, [there are] accusations between Me and Israel. Were you not there when you came down to Abraham and ate meat with milk, as it is said (Genesis 18:8) And he took butter and milk and the calf which he had dressed. And their child, when he comes from his teacher's house, and his mother gives him bread and meat and cheese, and he says to her, \"Today my teacher taught me (Exodus 34:26) 'Thou shalt not seethe a kid in its mother's milk.'\" She has no response for him. At that moment, the Holy One, blessed be He, said to Moses (Exodus 34:27) \"Write thou these words.\" Until they had no response or reply. And when the Holy One, blessed be He, sought to have service in the Tabernacle, the ministering angels said to Him, \"What is man that You should remember him?\" Rabbi Judah in the name of Rabbi Ivu and Rabbi Judah, son of Rabbi Simon, both said that they would take two slips of paper from the same verse (Psalms 68:13): \"Kings of armies flee, they flee, and she who waits at home divides the spoil.\" Like it is written (Joel 4:3), \"And they cast lots for my people.\" Rabbi Yudan, son of Rabbi Ivu, said, \"The Holy One, blessed be He, said to them, 'I will perform your wish,' as it is stated (Habakkuk 3:3), 'His glory covers the heavens.'\" Until they have no response and answer. And when the Holy One, blessed be He, sought to serve in the Tabernacle, the ministering angels said before Him, \"What is man that You should remember him?\" Rabbi Yehuda in the name of Rabbi Yivvo and Rabbi Yehuda the son of Rabbi Simon said that they would cast lots with a single verse, as it is said, \"Kings of armies flee, they flee, and she who sits at home divides the spoil\" (Psalms 68:13), like the verse that says, \"And upon My people they cast lots\" (Joel 4:3). Rabbi Yudan the son of Rabbi Yivvo said that the Holy One, blessed be He, said to them, \"By My life, I will do it,\" as it is said, \"His glory covered the heavens\" (Habakkuk 3:3). Know that it is as it is said, \"Praise the Lord from the heavens\" (Psalms 148:1). Therefore, David said, \"The Lord our God, how majestic is Your name.\"]",
            "\"You have established strength from the mouths of babes and sucklings, etc.\" This is what the scripture says (Proverbs 6:1), \"My son, if you have become surety for your neighbor, if you have struck your hand for a stranger.\" Regarding scholars of the wise, the scripture speaks of the moment when an elder is appointed, and the Lord says to him, \"Before you were appointed, you were not a guarantor for the community, but now that you have been appointed, you are a guarantor,\" as it is said, \"If you have become surety for your neighbor.\" This is the Lord, as it is said (Song of Songs 3:3), \"This is my beloved and this is my friend,\" and it is said (Proverbs 27:10), \"Do not forsake your friend or your father's friend.\" It is also said (Psalm 122:8), \"For the sake of my brothers and my friends.\" What should you do so that you will not say that the impure is pure, and the pure is impure, that the forbidden is permitted, and the permitted is forbidden, and you will be obligated to the words of your mouth? You should be occupied with the Torah, as it is said (Proverbs 6:3), \"Do this now, my son, and deliver yourself, etc.\" This is only referring to the Torah, as it is said (Numbers 19:14), \"This is the Torah: a man who dies.\" (Proverbs 6:3) \"Go humble yourself, and importune your neighbor.\" Make for yourself a teacher and acquire for yourself a friend, and let his honor be as dear to you as your own, as it is said, \"Importune your neighbor.\" This is only referring to royalty, as it is said (Psalm 87:4), \"I will make mention of Rahab and Babylon.\" If you do this, you will be delivered like a gazelle from the hunter's hand. Another interpretation of \"My son, if you have become surety for your neighbor\" is regarding the time when the Torah was given to Israel, and they became guarantors for one another. When the Lord sought to give the Torah to Israel, He said to them, \"Give me guarantors who will uphold the Torah.\" They said to Him, \"Our fathers were guarantors for us.\" He said to them, \"They are already obligated to me, but I wish for them to stand on their own.\" This can be compared to a person who goes to borrow money and says, \"Bring me a guarantor.\" He went and brought someone who was already indebted to him. He said to him, \"I wish that he could stand on his own and bring me someone who is not indebted to me.\" Thus spoke the Lord to Israel: \"You brought me Arabs and how many obligations do I have over them? Give me Arabs who are not obligated to me at all.\" And so it is said (Deuteronomy 5:3), \"Not with our ancestors did the Lord make this covenant.\" They asked him who are those who are not obligated to you? He said to them, \"The infants.\" Immediately the infants were brought to him, measuring their cubits and the circumferences of their heads, and they stood like a brick of an artisan, like the appearance of glass, and they saw the Lord from within the brick and spoke with him, as it is said (Psalms 8:3), \"From the mouths of babes and sucklings hast Thou founded strength.\" And it is written (Job 3:16), \"As infants who never saw light.\" The Lord said to them, \"You are responsible for your ancestors, for if they do not uphold the Torah, you are held accountable for their actions.\" They said to him, \"Yes.\" He said to them (Exodus 20:2), \"I am the Lord your God.\" They said to him, \"Yes.\" He said to them (Exodus 20:3), \"You shall have no other gods before me.\" They said to him, \"Yes.\" And on every word and commandment they responded to him with \"yes\" and \"yes indeed.\" He said to them, \"From your mouths I give the Torah to them,\" as it is said (Psalms 8:3), \"From the mouths of babes and sucklings hast Thou founded strength.\" \"And there is no strength except in Torah, as it is said (Psalms 29:11) 'The Lord gives strength to His people.' Therefore, when Israel neglects the Torah, they are held accountable, as it is said (Hosea 4:6) 'My people are destroyed for lack of knowledge,' and it is also said (Deuteronomy 32:20) 'And I will hide My face from them, and see what their end shall be, for they are a very perverse generation, children in whom is no faithfulness.' What does it mean by 'children in whom is no faithfulness'? I am sorry for them, for they deprive themselves and do not uphold the Torah. Another interpretation of 'children in whom is no faithfulness' is that even I forget that infants bless me, as it is said 'also I.' Who are the 'infants'? Rabbi Yitzhak said, 'They are the ones outside,' as it is said (Lamentations 4:4) 'The tongue of the suckling cleaves to its palate for thirst; young children ask for bread, but no one breaks it for them.' 'The sucklings' are those in the womb, and 'young children' are those outside. Rabbi Yitzhak said that the 'young children' are those inside, as it is said (Job 3:16) 'Or as an untimely birth, I had not been, as infants that never saw light.' 'The sucklings' are those in the womb, and 'young children' are those outside. Rav and Levi differ on the interpretation of this verse. Rav said that the children became like the beams of a palace, shining like the brightness of the firmament. Immediately, the infants left their swaddling cloths, and the young children left their graves. Levi said that the last miracle was greater than the first, as the beams of their palaces returned to their original length, and the infants returned to their swaddling cloths, and the young children returned to their graves. Both groups opened their mouths and sang a song, as it is written (Psalms 8:3) 'From the mouths of babes and sucklings You have founded strength, because of Your enemies, to make the enemy and the avenger cease.' Behold, there are four kingdoms. Another interpretation is for your enemies, so that they will give you the Torah.\"",
            "\"For I will behold Your heavens, the work of Your fingers.\" Rabbi Ibbo said there are three opinions: One says, \"If He had created me only to contemplate the heavens and the earth and the constellations, it would have been sufficient for me,\" as it is said, \"For I will behold Your heavens.\" The second says, \"Whatever I have to give for the future, let me give it now.\" And the third, of lazy workers, says, \"Give us what our fathers had.\" This is the meaning of \"the work of Your fingers.\"",
            "What is man, that You should remember him? Rabbi Berechiah said, when God created the world, He wished to show the angels the praise of the righteous. They said to Him, \"What is man?\" Rabbi Joshua ben Levi said, because God says to them, \"Do I not fill heaven and earth?\" The upper and lower beings have nothing but the use of their fingers. \"What is man?\" This is Abraham, as it says, \"And God remembered Abraham.\" And \"son of man\" is Isaac, as it says, \"And the Lord remembered Sarah.\" And \"little less than the angels\" is Jacob, as it says, \"And the flocks were heated with Jacob.\" This teaches that he was only lacking in giving his soul for them. And it says, \"And he wrestled with an angel and prevailed; he wept and besought him.\" This is Moses, as it says, \"And Moses knew not that the skin of his face shone.\" \"Thou shalt rule over the work of Thy hands.\" This is Joshua, who said, \"Sun, stand thou still upon Gibeon.\" \"All that tread upon him shall be put to death.\" This is David, as all his enemies fell before him, as it says, \"And I have smitten them as small as the dust of the earth.\" \"And he spoke of trees.\" This is Solomon. And \"with the jawbone of an ass, heaps upon heaps.\" This is Samson. Rabbi Huna bar Pappa said he showed them that Samson, when he caught three hundred foxes. Rabbi Simon said: Show them Daniel, who descended into the lions' den and sat on their necks without being harmed. The birds of the air refer to Elijah, who travels around the world like a bird, as it is said, \"And the ravens brought him bread and meat\" (1 Kings 17:6). The fish of the sea refers to Jonah, as it is said, \"And Jonah was in the belly of the fish\" (Jonah 2:1). The \"crossing of the sea\" refers to the Israelites, as it is said, \"The children of Israel went on dry land in the midst of the sea\" (Exodus 14:29). The angels said, \"O Lord our God, how majestic is Your name in all the earth! Your glory is above the heavens!\" (Psalms 8:1) ",
            "Another interpretation regarding the Gittite. Isaiah said (Isaiah 5:16) \"And the LORD of hosts shall be exalted in justice\". When will the Lord be exalted? When he executes judgment on the nations of the world. What is written above this (Isaiah 5:15)? \"And the mean man shall be brought down, and the mighty man shall be humbled\". At that time, the Lord of hosts shall be exalted in judgment. Similarly, it is said (Ezekiel 38:18), \"And it shall come to pass at the same time when Gog shall come against the land of Israel...\" and Joel says (Joel 4:9-11) \"Proclaim ye this among the nations; prepare war; stir up the mighty men; let all the men of war draw near; let them come up. Beat your plowshares into swords and your pruning hooks into spears; let the weak say, I am strong. Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O LORD.\" (Joel 4:2) \"And I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land.\" What is the valley called Jehoshaphat? It is the valley in which the Lord will judge the nations. Similarly, it is said (Joel 3:14), \"Multitudes, multitudes in the valley of decision: for the day of the LORD is near in the valley of decision.\" The multitudes refer to (Jeremiah 25:33) \"And the slain of the LORD shall be at that day from one end of the earth even unto the other end of the earth\". And then (Joel 4:17), \"So shall ye know that I am the LORD your God dwelling in Zion, my holy mountain.\" When will the Lord be seen upon Gath? Similarly, it is said (Micah 1:10), \"Declare ye it not at Gath, weep ye not at all: in the house of Aphrah roll thyself in the dust.\" At that time, victory will be given to Him. \"To the chief Musician upon Gittith\" - there are four Gittiths: for the sons of Korah (Psalm 8), \"For the Chief Musician upon Gittith\", \"Come down\", and \"For the Chief Musician, set to the Gittith\" (Psalm 81) \"Sing aloud unto God our strength, make a joyful noise unto the God of Jacob.\" This one is \"upon Gittith.\" "
        ],
        [
            "To conquer over the death of a loved one. This is what is said in Ecclesiastes 3:11, \"He has made everything beautiful in its time.\" Rabbi Berechiah in the name of Rabbi Jonathan says, \"Do not read (the word) 'shem' (name), but rather 'olam' (world). For God has placed the world in their hearts, and He has also placed the love of children in the hearts of their parents.\" It is like a king who had two sons, one older and one younger. The older was respected, while the younger was troublesome. Nevertheless, the king loved the younger more than the older. Another explanation Rabbi Jonathan gives is that God placed the fear of the angel of death in their hearts. Rav Berya in the name of Rabbi Samuel says, \"And God saw all that He had made, and behold, it was very good\" (Genesis 1:31). This refers to the evil inclination. For if it weren't for the evil inclination, a man would not marry a woman, nor would he bear children, and the world would not exist nor would homes be built. Another explanation is that God concealed from humans the day of death and the day of judgment. David said, \"Because You have hidden them from me, I sing about You.\" About the death of a loved one.",
            "Another thing to be emphasized about the death of Ben. The verse in Ecclesiastes 12:10 says that Kohelet sought to find pleasing words. Solomon wanted to address the matter of the Red Heifer, as Rabbi Yitzhak said, \"Whoever engages with the Red Heifer becomes impure, while it purifies the impure.\" The verse responded, \"The words of truth are straightforward.\" I already wrote in the Book of Yashar, as it says in Joshua 10:13, \"Is it not written in the Book of Yashar?\" Do it with honesty, do it with integrity, make decrees and ordinances, and no one will think otherwise, as it is written in Numbers 19:2, \"This is the statute of the law.\" Another thing Solomon sought was to understand the reward of Torah study, as it says in Proverbs 3:15, \"She is more precious than rubies.\" The Holy One, blessed be He, responded, \"And the words of truth are written.\" I already wrote to you in the Book of Yashar, as it says in Isaiah 64:3, \"No eye has seen, O God, besides You, what You have prepared for those who wait for You.\" Another thing he sought was to understand the reward of the righteous, as it says in Malachi 3:12, \"For you will be a desirable land.\" And how great is your goodness! Another thing he sought was to understand the reward of fulfilling commandmens, as it says in Hosea 6:6, \"For I desire kindness.\" And how great is your goodness! The Holy One, blessed be He, responded, \"And the words of truth are written.\" I already wrote to you in the Book of Yashar, as it says in Isaiah 64:3, \"No eye has seen, O God, besides You, what You have prepared for those who wait for You.\" Another thing he sought was to understand the end, as it says in Song of Songs 3:5, \"I adjure you, O daughters of Jerusalem, by the gazelles or by the hinds of the field, that you will not arouse or awaken love until it desires.\" (Isaiah 63:4) \"For the day of vengeance is in my heart, and the year of my redemption has come.\" Rabbi Shaul taught in the name of Rabbi Yehuda, \"If someone asks you, 'When will the end of the redemption come?' do not believe him, as it is said, 'For the day of vengeance is in my heart.' What is in my heart, I have not revealed to anyone.\" Rabbi Barchia and Rabbi Simon taught in the name of Rabbi Yehoshua ben Levi, \"I have given you three signs for the grave of Moses: a sign within a sign, as it is said, 'And He buried him in the valley' (Deuteronomy 34:6), and finally, 'No man knows his burial place' (Deuteronomy 34:6). Regarding something that I have given you as a sign, no creature can stand in its way.\" The end of days, as it says in Daniel (Daniel 12:9), \"The words are sealed and closed until the time of the end.\" Rabbi Chayya taught (Proverbs 5:6), \"The path of life - lest you wander.\" One should not consider the commandments of the Torah lightly, thinking, \"Which commandment will give me greater reward if I do it?\" (Proverbs 5:21) \"For the ways of man are before the eyes of the Lord, and He watches all his paths.\" \"Shaky paths are the paths of the Torah. Rabbi Chiya offered a parable: What is this matter like? It is like a king who had a garden and he employed laborers to work in it, but did not reveal to them the reward for their work or for planting. If he had revealed it to them, they would have seen which beautiful planting was rewarded abundantly and would have planted it, and the work of the garden would have partly ceased and partly continued. Therefore, the Holy One, blessed be He, did not reveal to Israel the reward for the commandments of the Torah, so that they would not see which commandment had a greater reward and would fulfill it, and the Torah would be partly fulfilled and partly ceased. Therefore, the Sages changed the language of the Mishnah to say, \"Be as careful with a light commandment as with a severe one.\" \"Turn away from a doubtful matter.\" Rabbi Acha said in the name of Rabbi, \"God wavers the reward for the commandments in this world, so that Israel may perform them, and when God comes to give their reward, He will give the reward for belief and the reward for action.\" Therefore, David said, \"For the conductor, concerning the death of a son,\" because the reward for the commandments was hidden so that the Torah would be fulfilled entirely.\" ...",
            "Another explanation about \"death of the son\" - that you decree upon your son and purify us from his sins. This refers to the Israelites, who are called children of God. Another explanation about \"death of the son\" is about the sins that the son commits and the Day of Atonement comes and atones for him and forgives him. Another explanation about \"death of the son\" - the rabbis said that as long as that son was alive, his heart was like the heart of the Almighty upon him. But once he dies, it is known that his heart is not upon him anymore.",
            "I will praise the Lord with all my heart. I speak about the inclination to do good and the inclination to do evil, so that a wickedness will not nest in my heart. This is what the scripture says (Ecclesiastes 4:13) \"Better a poor but wise youth than an old and foolish king who no longer knows how to heed a warning\". And why is he called a youth? Because it refers to creating goodness. And why is he called poor? Because no nation listens to him. And why is he called wise? Because he is united with the Holy One, blessed be He, for thirteen years prior. (ibid) \"An old king who no longer knows how to heed a warning\" - this is the evil inclination. And why is he called a king? Because all limbs listen to him. And why is he called old? Because he is connected to a man from his youth to his old age. This is what is written (Genesis 8:21) \"For the inclination of man's heart is evil from his youth\". From his youth, from his mother's womb. And why is he called a fool? Because he intends to create wickedness in his heart. (Ecclesiastes 4:13) \"For he came out of prison to be king, even though he was born poor in his kingdom\" - in his kingdom, this refers to the inclination to do evil. In his kingdom, the inclination to do good is born. I will recount all Your wonders, they are amazing - some belong to the past, some to this world, and some to the world to come.",
            "I would be happy and rejoice in you. In you, in your Torah, and in your salvation. I will sing your name, the highest and most excellent name. My enemies will retreat. Rabbi Yehudah said they returned to their shame, as they were before. Rabbi Pinchas said they returned to their backs, as it is said (1 Samuel 23:27), \"And an angel came to Saul, a heavenly angel.\" As David said (Psalms 57:4), \"He sends from heaven and saves me.\" Another explanation is that my enemies will retreat to their shame, and Rabbi Huna said that they will return to the garments that are prepared for them in the future. This is as Samuel said that in the future when the nations come and plead before their God, they will have no strength to help themselves, as it is said (Isaiah 45:20), \"They shall be saved, and there shall be no savior for them.\" Then they will turn to the Holy One, blessed be He, as it is said (Jeremiah 2:27), \"They will call upon the Lord, but he will not answer them.\"",
            "\"They will stumble and perish before you. The people of Israel said before the Lord of the Universe, 'Even if they have nothing in their hands but that sin which they have committed in your house, and they have defied you to your face, they will stumble and perish (before you).'\"",
            "\"For you have executed my judgments and my statutes.\" This is one of the five paired expressions in the scripture: judgments and statutes, witnesses and testimonies, wild ox and unicorn, body and soul, elder and hoary head. Rabbi Joshua said in the name of Rabbi Idi, the Assembly of Israel said before the Holy One, blessed be He, \"Lord of the Universe, we are indebted to you for the good deeds that we have done, and the nations of the world oppress us.\"",
            "\"You rebuked nations. This refers to Amalek, as it is said (Numbers 24:20), 'Amalek was the first of the nations.' You destroyed the wicked. This refers to Esau, the wicked one, as it is said (Malachi 1:4), 'They will call them the border of wickedness.' He committed five sins in one day: he had relations with a betrothed woman, committed murder, denied the resurrection of the dead, denied God's sovereignty, and showed contempt for the birthright. Their name shall be blotted out, as it is said (Exodus 17:14), 'I will utterly blot out the remembrance of Amalek.' Rabbi Levi said: It is written (Genesis 25:23), 'Two nations are in your womb.' What did [God] say to her [Rebecca]? 'Two governments are in your womb.' I reveal to you what is hidden: 'The first of the nations shall emerge from you,' as it is said (Jeremiah 2:3), 'Israel is the holy first fruits of his harvest.' Rabbi Elazar said in the name of Rabbi Yehoshua: God never needed to rely on an intimate relationship with a woman, except for that righteous woman [Rebecca], and even she was only through the medium of an angel. Rabbi said in the name of Rabbi Yose: It was through the name of Noah's son that [Rebecca] was blessed. 'Two nations are in your womb' - I [God] made seventy nations from [Noah's three sons], as it is said (Genesis 10:19), 'These are the three sons of Noah, and from these the whole earth was populated.' How? Japheth had fourteen descendants, Gog and Magog had thirty, and Ham had thirty. That makes seventy. (Genesis 10:5) 'From these the isles of the nations were separated.' 'And two nations are in your womb' - I will make from one [nation], seventy souls, and they will be fruitful and multiply. Another interpretation of 'two nations' is that one is proud of his wealth, and the other is proud of his royalty: Edom among the nations and Solomon among Israel.\" Another matter, two nations whose hatred is embedded in your womb, all hate Esau and all hate Jacob. Another matter, two nations that hate each other. They will separate from your womb. From this, we learn that Jacob was born circumcised and uncircumcised. He is one of the thirteen who were born circumcised. Adam, the first man, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah, Shem, Terah, Jacob, Joseph, Moses, Samuel, David, Isaiah, Jeremiah were all born circumcised. Adam was at the beginning of the creation of the Holy One, blessed be He, as it is stated, \"And he begot in his likeness, after his image\" (Genesis 5:3). Enoch, as it is stated, \"And Enoch walked with God\" (Genesis 5:24). And it is stated, \"Noah walked with God\" (Genesis 6:9). Noah, as it is stated, \"Noah was a righteous man\" (Genesis 6:9). Shem, as it is stated, \"These are the generations of Shem\" (Genesis 11:10). Whoever had his name repeated was born circumcised, such as Shem, Shem, Noah, Noah, Terah, Terah. Jacob, as it is stated, \"And Jacob was a straightforward man\" (Genesis 25:27). And it states, \"Jacob, Jacob\" (Genesis 46:2). Joseph, as it is stated, \"These are the generations of Jacob, Joseph\" (Genesis 37:2). This teaches us that he was born circumcised like him [Jacob]. Moses, as it is stated, \"Moses, Moses\" (Exodus 3:4). And it is stated, \"And she saw that he was good\" (Exodus 2:2). He was born circumcised. (Samuel I 3:10) (meaning Samuel IV, as it is written) Samuel, Samuel. Isaiah, as it is stated, \"The Lord called me from the womb\" (Isaiah 49:1). Jeremiah, as it is stated, \"Before I formed you in the belly I knew you\" (Jeremiah 1:5). David, as it is stated, \"A golden Psalm of David\" (Psalms 16:1). And much will the young servant serve. Rav Huna said, \"If he merited, he will serve, and if not, he will not serve.\" And when David saw how Esau made Israel slaves, he said before the Holy One, blessed be He, \"Rebuke the nations who seek to destroy me\" (Psalms 44:6).",
            "The enemy's swords have ceased forever. The enemies have ceased, but their swords remain forever, like Constantine who built Constantinople, Philip who built Philia, Antiochus who built Antioch, Alexander who built Alexandria, and Siculus who built Sicily. They have ceased, but their swords remain. And you, you have uprooted cities. (See Isaiah 54:9) Zion and Jerusalem, your holy cities, have become a desert. They are forgotten, but God will always remain. Another interpretation is that the enemy's swords have ceased, like Caesar and Rome, and cities have been uprooted (Malachi 1:4) \"Because you will say Edom is destroyed\". Philip asked Rabbi Eliezer, \"But doesn't the prophet say, 'Because you will say Edom is destroyed, they will rebuild and I will destroy?'\" But all the buildings they built remain. The Rabbi replied, \"The scripture is not speaking about the buildings, but about the counsel. Whatever you sit and plan in your hearts to do to us, it is what destroys your own counsel.\" He replied, \"Your words are true, for every year we sit and plan to destroy you, but one sage comes and nullifies our plan.\"",
            "Another matter, the enemy's swords have been destroyed. Teach in the name of Rabbi Elazar, the Holy One, blessed be He, swore an oath on His throne of glory not to leave a memory of Amalek under the heavens. (Job 18:19) \"He has no offspring or descendant among his people.\" So that it may not be said that this tree belonged to Amalek, as it is said, \"Their memory has perished.\" Rabbi Levi said in the name of Rabbi Ḥama: As long as the seed of Amalek exists, the Name is not whole and the throne is not whole, as it is stated: \"Because there is a hand on the throne of the Lord.\" (Exodus 17:16) It should have said, \"on the throne of God.\" And when the memory of Amalek is obliterated from the world, the Name will be whole and the throne will be whole. As it is written, \"The enemy's swords have been destroyed forever.\" (Psalms 9:7) What is written afterwards? \"And the Lord shall endure forever; He has established His throne for judgment.\" (Psalms 9:8)",
            "And He will judge the world with righteousness. Rabbi Levi said: When the Holy One judges the nations, He judges them at night, at the time when they are asleep and free from sin. But when He judges Israel, He judges them at the time when they are engaged in Torah study. Rabbi Alexandri said: Ruth did not arise from the Moabites nor did Obed and his descendants, since they were considered from the side of Judah. Rabbi Yehoshua ben Levi said: One verse says \"and his name was Yeter the Yisraelite\" (2 Samuel 17:25), while another verse says \"the Yishmaelite\" (1 Chronicles 1:31). Rabbi Shmuel bar Nachmani said: His name was Yishmaelite, but he was called Yisraelite because once he entered the study hall and heard the voice of Jesse reciting the verse \"Turn to Me and be saved, all the ends of the earth\" (Isaiah 45:22). Immediately he converted and Jesse gave him his daughter in marriage. The sages, however, say that he was called Yisraelite because he sharpened his sword like Yishmael and entered the study hall and said, \"Either I will kill or I will be killed, but I will fulfill the words of my teachers.\" Ammonite but not Ammonitess, Moabite but not Moabitess.",
            " \"And the Lord will be a refuge for the oppressed, a refuge in times of distress.\" Rabbi Yochanan said, wherever it is written \"oppressed\" or \"poor\" in reference to Israel, the verse speaks of a situation where poverty will not cease from them until the destruction of the Temple.",
            "\"And those who know your name put their trust in you, for you, O Lord, have not forsaken those who seek you. Sing praises to the Lord, who dwells in Zion.\" Rabbi Yochanan said: From what happened in Zion we learn that God will not withhold retribution from those who destroy it. Rabbi Chanina said: \"Sing praises to the Lord\" - when will this happen? When God returns His Divine presence to Zion. Rabbi Yochanan said to him: \"A verse supports your claim\" (Psalm 102:17) \"He shall regard the prayer of the destitute and shall not despise their prayer.\"",
            "\"For their blood demands vengeance. When the Holy One, blessed be He, comes to demand the blood of Rabbi Akiva, He will demand the blood of Bar Kappara. He has not forgotten the cry of the oppressed. He does not forget the blood of Israel from the nations, nor the blood of righteous ones who were killed. They are Rabban Shimon ben Gamliel, Rabbi Yishmael ben Elisha, Rabbi Yishbab the Scribe, Rabbi Chutzpit the Translator, Rabbi Yosei, Rabbi Yehuda ben Bava, Rabbi Yehuda the Notary, Rabbi Shimon ben Azzai, Rabbi Chanina ben Teradion, and Rabbi Akiva. Regarding them, the verse speaks: \"For their blood demands vengeance.\" And in the future, the Holy One, blessed be He, will demand the blood of Bar Kappara and Rabbi Yehuda the Notary. Once, a wicked government decree was made to kill Rabbi Yehuda the Notary. What did Bar Kappara do? He made himself a judge and judged him. And when he came to give him a spoon to eat with, he decreed that another person should be slaughtered under him. He then spread slanderous rumors that Rabbi Yehuda was not killed. The wicked government then issued another decree to kill them both, and they were both killed and cut into pieces. And in the future, the Holy One, blessed be He, will demand their blood, as it is written: \"For their blood demands vengeance.\" Rabbi Abbahu said in the name of Rabbi Elazar, \"Every righteous person whom the nations of the world kill, the Holy One, blessed be He, writes his name in His book, as it says: \"He will judge among the nations, filling them with corpses.\" And the Holy One, blessed be He, says to them, 'Why did you kill so-and-so?' And they deny it, saying, 'We did not kill him.' What does the Holy One, blessed be He, do? He brings out His book and judges them, giving them lashes. He has not forgotten the cry of the oppressed.\"",
            "\"Chananeni Hashem, Chananeni\" - \"Grace me, O Lord, grace me.\" The word \"Chananeni\" is written with three nun's, corresponding to the three kingdoms. \"See my affliction from those who hate me,\" as it says, \"And you hated Esau.\" (Malachi 1:3) \"You have lifted me up from the gates of death, from Gehenna's depths. And when you do this for me, I will recount all of your praise. And when your divine presence ascends to the gates of Zion, I will rejoice in your salvation.\" Rabbi Abbahu said, \"This is one of the five difficult verses whose salvation is that of the Jewish people and the salvation of the Holy One, blessed be He.\"",
            "The nations were drowned in the pit that Esau made. This refers to Pharaoh. In this net they hid, this refers to Sisera. Their foot was caught, this refers to Sennacherib.",
            "The Lord is known for His righteous deeds. He demonstrated His judgment during the judgment He executed against Egypt, as it is said: \"And Egypt shall know that I am the Lord\" (Exodus 7:5). In practice, the wicked, like Pharaoh, struggle with their own hands. As for us, what can we say? Let us contemplate this. Selah. Then Moses and the Israelites sang this song to the Lord (Exodus 15:1).",
            "\"The wicked shall return to Sheol.\" Rabbi Elazar said, \"All nations have no share in the World to Come.\" Rabbi Yehoshua said to him, \"You would have said well if you had stated 'All nations that are silent have a beautiful share.' And what is the scriptural verse that speaks of the forgetfulness of God [in regards to the nations]? 'Be like the chaff of the nations' [Psalms 83:14]. Rabbi Nechemia said, 'Every word that was not given to Moses at Sinai was given to him [i.e. God] in the end [i.e. later]. For example, [Genesis 28:10] 'And Jacob went out from Beer-Sheba' [literally 'And he went out to Charan' (a different location)]. The Scriptural verse [thus] alludes to Sheol. Rabbi Abba bar Zavdi said [this refers to] the lowest level of Sheol.\"",
            "\"For the poor shall not always be forgotten; the hope of the poor shall not perish forever.\" Rabbi Yudan said: What does it mean when it says \"the hope of the poor shall not perish forever\"? Just as the poor shall not be forgotten forever, so too the hope of the poor shall not perish forever.",
            "Arise, O Lord! Let not man prevail; let the nations be judged before You. Put them in fear, O Lord; let the nations know that they are but men. This is the story of their rebellion. You have taught them a lesson, Lord; put Your fear upon them. Let the prophets speak Your words to them like donkeys grinding grain. Let the nations know that they are but men. Selah. ",
            "Another thing about the death of Levan. Solomon said (Song of Songs 8:4): \"I adjure you, O daughters of Jerusalem, that you not stir up or awaken love until it pleases.\" I am sick with love, a love that is not of the bowels or of the head. From what do I suffer? \"For I am love-sick\" (Hosea 2:7). And not just love, but also death, as it says (Song of Songs 8:6), \"For love is strong as death.\" As it says (Song of Songs 1:3), \"Your oils have a pleasing fragrance, your name is like purified oil; therefore the maidens love you.\" What nation in the world did God tell to \"descend to the sea\"? Only the Jews, as David said (Psalms 27:10), \"When my father and my mother forsake me, then the Lord will take me up.\" Similarly, Nebuchadnezzar said (Daniel 3:15), \"And who is the god that will deliver you out of my hands?\" And it is written (Daniel 3:16), \"We will not serve thy gods, nor worship the golden image which thou hast set up.\" But to deny God, Nebuchadnezzar and the dog are the same. They even have the same fate as the frogs, as it says (Exodus 8:3), \"And the river shall swarm with frogs, and they shall go up and come into your house and into your bedchamber and onto your bed and into the houses of your servants and your people, and into your ovens and into your kneading bowls.\" And even if God does not save us, we will not abandon Him. What did Nebuchadnezzar say when they came out of the furnace? \"Nebuchadnezzar answered and said, 'Blessed be the God of Shadrach, Meshach, and Abednego, who has sent His angel and delivered His servants who trusted in Him and set aside the king's command and yielded up their bodies rather than serve and worship any god except their own God'\" (Daniel 3:28). They did not give themselves up in order to be saved, but in order to be burned. Why \"For love is strong as death\" (Song of Songs 8:6)? A song to be sung over the death of Levan."
        ],
        [
            "\"Why do you stand far off, O Lord?\" This is what the verse says in Daniel 7:25: \"And words against the Most High shall he speak.\" Rabbi Yosei said, \"The wicked do not associate with a person unless they defame him, as it says, 'And words against the Most High shall he speak.'\" (Rabbi Yosei is referring to God). Afterwards, the verse continues, \"And the saints of the Most High shall receive the kingdom.\" These are the people of Israel, as it says in Leviticus 19:2, \"You shall be holy.\" And from where do we know that Israel is called \"supreme\"? As it says in Deuteronomy 28:1, \"The Lord your God will set you high above all the nations of the earth.\"This can be compared to a man who had a vineyard, and robbers wanted to enter it but were unable to because he had a fence around it. What did they do? They broke down the fence and then entered the vineyard. Similarly, the nations of the world associate with Israel, who is like God's vineyard, as it says in Isaiah 5:7, \"For the vineyard of the Lord of hosts is the house of Israel.\" They defame God and then attack Israel, as it says in Daniel 7:25, \"And words against the Most High shall he speak.\" The verse continues, \"And the saints of the Most High shall receive the kingdom.\" \"Saints\" refers to those who observe the three pilgrimage festivals, and \"kingdom\" refers to the Torah, as it says in Deuteronomy 33:2, \"From His right hand came a fiery law for them.\" The verse then concludes, \"And they shall possess the kingdom forever.\" We may always study the Torah, as it says in Daniel 7:25, \"And they shall possess it forever, even forever and ever.\" Why do we subject ourselves to this, that God distances Himself from us? Therefore, the verse ends with the question, \"Why do you stand far off, O Lord?\"",
            "Why does the Lord stand afar off? As it is written (Zechariah 7:13), \"And it came to pass, that as he cried, and they would not hear.\" Rabbi Yochanan said: The Divine Presence stood on the Mount of Olives for three and a half years and cried out (Isaiah 65:2), \"I am sought of them that asked not for Me; I am found of them that sought Me not.\" But they did not pay attention, as it is said (ibid. 66:4), \"I also will choose their delusions, and will bring their fears upon them.\" Rabbi Chanina offered a parable: It is like a caravan that was traveling on a road. When it became dark, the captain said to them, \"Enter into the inn for fear of a wild beast and of robbers.\" But they replied, \"It is not the custom of caravans to enter into inns, even if it be day.\" Later that night, they were attacked by robbers. When they returned to the innkeeper and asked him to open the door for them, he refused, saying, \"It is not the custom of inns to open their doors at night, nor to receive guests at that time.\" Therefore, when I wanted to let you in, you refused, and now that you want to enter, I cannot let you in. Similarly, the Holy One, blessed be He, said, \"Seek the Lord while He may be found, call upon Him while He is near\" (Isaiah 55:6). But they did not seek Him. When they were handed over to the Gentiles, they began to cry out, \"Why does the Lord stand afar off?\" The Holy One, blessed be He, said to them, \"When I sought you, you did not seek Me. Now that you seek Me, I do not listen to you.\" Measure for measure. Thus it is said (Zechariah 7:13), \"And it came to pass, that as he cried, and they would not hear.\" Perhaps this will be the case forever, God forbid, until the end of all ages and even beyond....",
            "\"The arrogance of the wicked kindles the poor. This refers to Lot who was caught with the people of Sodom. The tribes thought they had devised a plan, but they were caught in their own schemes. Rabbi Yudan said: The one who says 'the merciful One will forgive' is not forgiven until he appeases his friend. The Holy One, blessed be He, said to the tribes: You sold your brother for food and drink, as it says, 'And they sat down to eat bread' (Genesis 37:25). Behold, your children will be sold in Shushan during a feast, as it says, 'And the king and Haman sat down to drink' (Esther 3:15). Rabbi Yissachar said: What if Joseph had not forgiven his brothers, as it says, 'It was not you who sent me here, but God' (Genesis 45:8)? See how this is corrected for them! He who does not forgive his friend, even for a minor offense, is guilty of many sins. Rabbi Chanin said: The Holy One, blessed be He, said to the tribes: You said, 'Let us sell Joseph as a slave.' By your lives, you will be called slaves every year. Rabbi Pinchas said in the name of Rabbi Hosea: The tribes caused their father's coat to be torn, and they were punished in Egypt, as it says, 'And they tore their clothes' (Genesis 44:13). Joseph caused the tribes to tear their clothes, and his descendant, Joshua, was punished, as it says, 'And Joshua tore his clothes' (Joshua 7:6).\"",
            "\"For Hillel the wicked, his own desires are his god. The wicked only praise themselves if their desires are fulfilled, as Nebuchadnezzar said (Daniel 2:47), 'Truly, your God is God of gods and Lord of kings.' And a wicked person does not commit a sin unless they do it openly.\"...",
            "\"And one who blesses [improperly] is cursing the Lord. Rabbi Eliezer ben Yaakov says: If one stole a measure of wheat, ground it, separated challah from it, how does he recite the blessing [before eating]? He should not recite a blessing, but rather curse [himself], as it says, 'And one who blesses [improperly] is cursing the Lord' (Proverbs 24:24). Alternatively, 'and one who blesses' means he only blesses [God] with a leaning, as it says, 'What advantage is there in my blood [my leaning]' (Psalms 30:10). Israel said before the Holy One, Blessed be He, 'There was one house [i.e. one person] from whom You leaned and enemies destroyed him, and they blasphemed Your name because of him, and they still exist while he perished. And the righteous people from whom You leaned, their enemies fell and were destroyed, and they blasphemed Your name because of them, yet they still exist.' Therefore, 'and one who blesses' means cursing [God], as it says, 'And one who blesses [improperly] is cursing the Lord.'\"...",
            "\"Yedakeh Yishoch\" - Rabbi Yitzhak said: \"Vedakeh\" (and crush) is written, indicating that the wicked only associate with people like themselves, and they fall with their own kind. Rabbi Hanina bar Pappa said: The wicked do not fall until their measure is full, as it says (Job 34:26): \"In full view of the wicked He punishes them.\" (Job 20:22): \"When they are full, He will fill them with His wrath.\" Rabbi Simon said: The wicked do not fall with their own strength, but with the strength of other wicked people like themselves, as it says (Daniel 3:20): \"And to the mighty men of valor that were in his army.\" Rabbi Simon said: Like the Costinur who could remove a rib and an intestine with one blow.",
            "He said in his heart, \"God has forgotten; he has hidden his face; he will never see it.\" As it says, \"Thick clouds veil Him, so that He does not see\" (Job 22:14). It is as if He has hidden His face and will not see forever. Arise, O Lord; O God, lift up your hand. Rabbi Yudan said in the name of Rabbi Yehuda, \"The people of Israel said before the Holy One, blessed be He, 'Troubles have come upon us like a man who kisses the clouds. Stretch out your hand and deliver us.' Do not forget us, for Zion said, 'The Lord has abandoned me; the Lord has forgotten me.'\"...",
            "What causes the wicked to despise God? The Lord has left the world and gone His way, and you have seen how the wicked labor and anger You with their deeds. You have seen how the wicked come and destroy Your Temple, drive Israel from their land, and put them into captivity. You have the power to take revenge, and yet You showed mercy to Isaac by saying, \"From the fat of the land your dwelling shall be.\" The kingdom of the heathen tells Israel to bring their yoke, and he responds, \"I am an orphan and a stranger.\" She says, \"Have you heard of me? I am a widow.\" Go to the God of Jacob and plead with Him, for it is written, \"A father to the fatherless and a judge of the widows is God in His holy habitation.\" When Romulus and Remus died, their mother met a wolf and nursed them. They grew up and built two great empires in Rome. You helped the orphan. Furthermore, you saw with your own eyes how Nebuchadnezzar, the wicked one, came and destroyed Your Temple, drove Israel from their land, and put them into captivity. You have the power to take revenge, and yet You showed mercy to Jeremiah by saying, \"They will serve him and his sons and his grandsons.\" The kingdom of the heathen will take Hananiah, Mishael, and Azariah tomorrow and throw them into the fiery furnace, saying, \"Who is the god that will deliver you out of my hands?\" You helped the orphan. Only one orphan girl remained, and two nations fought over her, a kingdom that was not hers. As it is written, \"And also Queen Vashti.\" What is written afterward? \"The broken arm of the wicked shall be found no more.\" They will have no more justification....",
            "\"The Lord is the King of the world forever and ever. When will the nations be destroyed from His land?\"...",
            "\"Desires of the humble, You have heard, O Lord.\" Rabbi Levi said in the name of Rabbi Joshua, \"This refers to Moses, who was called humble. When the Lord said to him (Leviticus 16:2), 'Speak to your brother Aaron, that he should not come at all times into the Holy Place,' Moses began to grieve. He said to himself, 'I am like nothing, for my brother is not permitted to enter the Holy Place, and I am even less worthy.' But then he remembered that there is a time for everything: a time for an hour, a time for a day, a time for a year, a time for twelve years, and a time for seventy years. There is a time for an hour, as it says (Leviticus 16:2), 'that he should not come at all times.' There is a time for a day, as it says (Ezekiel 4:11), 'You shall drink water by measure, a sixth of a hin.' There is a time for a year, as it says (1 Chronicles 20:1), 'It happened at the turn of the year.' For twelve years, as it says (Psalms 105:19), 'Until the time that his word came to pass.' For seventy years, as it says (Jeremiah 25:11), 'For Babylon will serve seventy years.' And there is a time for eternity, as it says (Psalms 4:8), 'You have put joy in my heart, more than when their corn and wine increased.' The Lord said to him, 'It is not as you think, that I enter whenever I want, but only at a designated time.' Moses then began to recite (Psalms 10:17), 'Desires of the humble, You have heard, O Lord; You will strengthen their heart, You will incline Your ear.'\"...",
            "Another interpretation: Why does the Lord stand at a distance? As it is written (Hosea 5:6), \"With their flocks and herds they will go to seek the Lord, but they will not find Him; He has withdrawn from them.\" A philosopher asked Rabbi Gamliel, \"Do you expect God to redeem you?\" He replied, \"Yes.\" The philosopher said, \"But it is written 'He has withdrawn from them.'\" (Hosea 5:6) Rabbi Gamliel asked him, \"Who is permitted to initiate the process of yibum, a man or a woman?\" The philosopher answered, \"A woman.\" Rabbi Gamliel said, \"He [the deceased brother] initiates it, and we do not initiate it for him. If the yevamah [the widow] had brothers, would her husband be allowed to return to her?\" The philosopher said, \"No.\" Rabbi Gamliel said, \"From here we learn that God does not return to us.\" They then began to recite, \"Why does the Lord stand at a distance?\" (Lamentations 3:43)"
        ],
        [
            "To the chief musician, a psalm of David: In the Lord I have taken refuge. This is what the verse says, \"The Lord is with me; I will not be afraid\" (Psalm 118:6). It can be compared to a king who had a servant whom he loved, but his other servants were jealous of him. The king said, \"Whoever is compassionate towards me, I am grateful to him.\" \"Nodi\" should be read as \"Nodu\" (meaning \"flee\"), as Rabbi Acha said, \"When Israel was exiled, the nations of the world rejoiced and tried to remove them from their place.\" Rabbi Acha explained that the verse \"Like a bird wandering from its nest, so is a man wandering from his place\" (Proverbs 27:8) refers to the Lord, who is a warrior and has no place other than the Temple, as it says, \"This is my resting place forever and ever\" (Psalm 132:14).",
            "Shavna and Yoash. What did they do? They wrote letters and concealed them in an arrow and shot it towards Sennacherib through the window. In the letter, they wrote that all of Israel seeks to make peace with you, but Hezekiah and Isaiah do not allow us to do so. They shot it in darkness. To the two righteous ones, Hezekiah and Isaiah: ...",
            "If the foundations be destroyed, what can the righteous do? If the righteous ones who sustain your world come and the wicked people come and disturb them, what can the righteous one of the world do? If a stone which is needed for sustenance of the world stands and the wicked come and disturb it, what can the righteous one of the world do? What if they sink until the depths, and the wicked come and disturb them, what did you do for those who perform commandments?...",
            "“The Lord is in His Holy Temple. The Lord-His throne is in Heaven…” (Tehillim 11:4) When Israel does the will of the Makom ‘The Lord is in His Holy Temple,’ and when they do not do the will of the Makom ‘The Lord-His throne is in Heaven.’ R’ Elazar said: whether the Holy Temple is destroyed or not the Divine Presence doesn’t move from within it, as it says “The Lord is in His Holy Temple.” Even though His throne is in Heaven, His Presence is in the Holy Temple, as it says “…and My eyes and My heart shall be there at all times.” (Kings I 9:3) So too it says “…and He answered me from His holy mount to eternity.” (Tehillim 3:5) Even though it is just a mountain, it maintains its holiness. R’ Elazar said: see what is written “…for now you shall go forth from the city; and you shall dwell (shachantah) in the field…” (Micah 4:10) It is written as shechinati (My Presence), even though it is destroyed My Presence remains there. R’ Acha said: the Divine Presence never moved from the western wall, as it says “…behold, he is standing behind our wall…” (Shir haShirim 2:9) R’ Yanai said: when a king of flesh and blood enters his banquet hall, he does not know what is in the bed chamber. Not so the Holy One, rather ‘The Lord is in His Holy Temple. The Lord-His throne is in Heaven.’ He looks and sees the whole world, and no eye can grasp Him.",
            "\"His eyes see, his eyelids test the sons of man. For whom does he test? He tests the righteous, as it is said, 'The Lord tests the righteous' (Psalms 11:5). Why does he not test the wicked? Because they cannot withstand it, as it is said, 'But the wicked are like the tossing sea, which cannot rest' (Isaiah 57:20). Rabbi Yosei bar Hanina said: This flax plant, when it is coarse, if one exerts too much pressure upon it, it snaps. But when it is fine, one may exert great pressure upon it for whatever purpose it is desired, and it will not snap. So too, the Holy One, blessed be He, does not test the wicked, who cannot withstand it, but He does test the righteous, as it is said, 'The Lord tests the righteous.' But the wicked and one who loves violence His soul hates.\" (Talmud Bavli, Berachot 5a)",
            "\"Rain upon the wicked coals and brimstone; and a burning wind shall be the portion of their cup.\" This is as it is stated (Proverbs 26:21), \"As charcoal is to embers and wood to fire, so is a contentious person to kindling strife.\" The Holy One, blessed be He, said, \"Whoever exalts himself will ultimately be judged with fire.\" This was seen in the generation of the Flood, as it is written (Job 6:17), \"When they are hot, they vanish; when it is hot, they are consumed out of their place.\" This was also the fate of the people of the Tower of Babel, as it is written (Genesis 11:8), \"And the Lord scattered them abroad from there upon the face of all the earth, and they stopped building the city.\" The people of Sodom were also punished with fire, as it is written (Genesis 19:24), \"Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire.\" Pharaoh was struck with hail and fire, as it is written (Exodus 9:24), \"And there was hail, and fire mingled with the hail.\" Sennacherib was consumed by fire, as it is written (Isaiah 10:16), \"Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire.\" Nebuchadnezzar was also punished with fire, as it is written (Daniel 3:22), \"Therefore because the king's commandment was urgent, and the furnace exceedingly hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego.\" Shem's descendants, including Elam and Ashur, were burned in front of him, as it is written (Genesis 10:22), \"The sons of Shem: Elam, and Asshur.\" Sisera was fought against from the heavens, as it is written (Judges 5:20), \"They fought from heaven; the stars in their courses fought against Sisera.\" Edom was judged with fire, as it is written (Daniel 7:11), \"I beheld then because of the voice of the great words which the horn spoke; I beheld even till the beast was slain, and his body destroyed, and given to the burning flame.\" Gog and Magog were also punished with fire, as it is written (Ezekiel 38:22), \"And I will plead against him with pestilence and with blood; and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire, and brimstone.\" All the other nations will also be judged with fire, as it is written (Isaiah 66:16), \"For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many.\" The traps used to capture animals are also made of coals, as it is stated (Proverbs 7:23), \"Till an arrow strike through his liver; as a bird hastens to the snare, and knows not that it is for his life.\" Fire and brimstone are also used for purification, as Rabbi Yudan said, \"When a person smells sulfur, his soul trembles because it knows that it will eventually have to endure it, as it is written (Jeremiah 18:17), 'I will scatter them as with an east wind before the enemy; ' There are four cups of retribution for the nations of the world, and four cups of salvation for Israel.\"......",
            "\"For the Lord is righteous, He loves righteousness; the upright will see His face.\" Rabbi Judah bar Simon said, \"Everyone hates his profession, but the Holy One, blessed be He, does not hate His profession, for the Lord is righteous, and He loves the righteous.\" And who are those who will see His face? Seven classes who are destined to stand in the future before the Holy One, blessed be He. And what is the excellent class among them who receive the divine presence? It is the class of the upright, as it is said, \"The upright will see His face.\" And it is written elsewhere, \"The upright shall sit before Your face.\" It should have said, \"The upright will see Your face.\" What is the meaning of \"The upright will see His face\"? Before the world was created, the upright saw the divine presence. Another interpretation: \"The upright will see His face\" - these are the seven classes of the righteous, as it is written, \"And the wise shall shine like the brightness of the firmament,\" like the sun and moon, like the stars, lightning, roses, and torches. \"Like the sun,\" as it is said, \"And His lovers are as the sun when it goes forth in its might.\" \"Like the moon,\" as it is said, \"And as the moon is established forever.\" \"Like the stars,\" as it is said, \"And they that are wise shall shine as the brightness of the firmament.\" \"Like lightning,\" as it is said, \"They shall run like the lightning.\" \"Like roses,\" as it is said, \"To the chief Musician upon Shoshannim.\" \"Like torches,\" as it is said, \"Their appearance is as torches.\" And the first class sits before the King and sees the King and His face, as it is said, \"The upright shall sit before Your face.\" And it says, \"The upright will see His face.\" The second class is \"Happy are they that dwell in Your house.\" The third is \"Who shall ascend into the hill of the Lord?\" The fourth is \"Happy is the man whom You choose.\" The fifth is \"Lord, who shall abide in Your tabernacle?\" The sixth is \"Who shall dwell on Your holy hill?\" The seventh is \"And who shall stand in His holy place?\" And all... \"And opposite them are seven apartments in Gehinnom, and these are: Sheol, Abaddon, the Valley of Similarity, Tzelmoth, the Netherworld, and the Land of Dryness. Behold, there are seven apartments for the wicked and the righteous, each according to their deeds in their own apartments. They said that Ish Tzrorot, the nephew of Rabbi Yosi ben Yo'ezer, was a man of Tsoridah who rode on a horse and went before the king and went out to execute criminals. He said to his horse, \"Some of you, my horse, are ridden by a master who is harsh, and some of you are ridden by a master who is gentle.\" He said to his provokers, \"All the more so for those who do His will.\" He said to him, \"But does not man do His will more than you?\" He said to him, \"All the more so for those who do His will.\" The matter entered him like the straw of an innkeeper, and he went and fulfilled four death sentences of the court by himself. What did he do? He brought a beam, planted it in the ground, tied Nimah to it, set up wood, surrounded it with a stone fence, and made a furnace in front of him. He stuck the sword in the middle, lit the fire under the stones, hung on the beam, strangled, and Nimah fell into the fire and the sword turned over the stone fence. Rabbi Yosi ben Yo'ezer was surprised and saw his bed floating in the air. He said, \"Behold, they have prepared a place for me in the Garden of Eden.",
            "[Reference: \n\"For the Lord is righteous, He loves righteousness.\" Rabbi Yehuda bar Simon said, \"Any person who is skilled in his craft is proud of it, but the Holy One, blessed be He, is not so; for the Lord is righteous, and He loves the righteous.\" What is the meaning of \"the righteous shall see His face\"? There are seven categories of righteous individuals who will stand before the Holy One, blessed be He, in the world to come. Which is the most exalted category that receives the divine presence? It is the category of the \"upright ones,\" as it is said, \"The upright shall see His face\" (Psalm 11:7). Another interpretation: \"The upright shall see His face\" - before the rest of the world, the upright shall see the divine presence.\nThese seven categories of righteous individuals are described in Daniel 12:3: \"And those who are wise shall shine like the brightness of the sky above; and those who turn many to righteousness, like the stars forever and ever.\" The seven categories are:\nThe category of the \"upright ones,\" who will see the divine presence directly. \nThose who dwell in the house of the Lord, as it is said, \"Blessed are those who dwell in Your house\" (Psalm 84:5).\nThose who ascend to the mountain of the Lord, as it is said, \"Who shall ascend the mountain of the Lord?\" (Psalm 24:3).\nThose who are chosen and brought near, as it is said, \"Blessed is the one whom You choose and bring near\" (Psalm 65:5).\nThose who dwell in God's tent, as it is said, \"O Lord, who shall sojourn in Your tent?\" (Psalm 15:1).\nThose who dwell in the holy mountain, as it is said, \"Who shall dwell on Your holy mountain?\" (Psalm 15:1).\nThose who stand in the holy place, as it is said, \"Who shall stand in His holy place?\" (Psalm 24:3).\nThese categories are associated with various similes, such as the sun, the moon, the stars, lightning, lilies, and flames. The first category, the \"upright ones,\" is the most exalted, as they are the ones who will see the divine presence directly.\nThis is a translation of a section from the Babylonian Talmud, Tractate Eruvin 19a.]"
        ],
        [
            "\"May the conductor of the eighth be saved. Save us, O Lord, for we are godly; may the prophecy in Micah 7:2 be fulfilled. Andreas Shechik Tamia asked on what merit this nation stands. They said to him that it has pious men, righteous men, and men who toil in the Torah. Immediately he decreed and cast anger upon the land, so that they should not engage in Torah study. Therefore, David said, \"Save us, O Lord, for we are godly.\" There was a story about a pious man who found a box full of coins that had been lost, and brought it to her. When they brought it to her, they said to her, \"He does not know what it is, so he brought it to you.\" She said to them, \"It is all gold, from one end to the other, and you say he does not know what it is?\" They said to her, \"He will return your loss to you.\" She cursed him, and they decreed that he should go in and out without permission. They found people engaged in that profession, and the same pious man turned them away. When he died, they recited over him, \"Save us, O Lord, for we are godly,\" for faith had departed from men. Rabbi Pinchas said, \"Men may fail, but the angels do not fail.\" And what were men engaged in? They spoke evil of one another. There was a story in a city that had no salt at all, and there was one group of donkeys. They said, \"We will go and bring salt and sell it until others come.\" They had a leader, and they went to him and said, \"We will go.\" He said to them, \"I have to plow today and tomorrow, but wait for me until I plow, and the day after tomorrow we will go together.\" They said to him, \"Yes.\" In the morning, what did he do? He said to his wife, \"If I tell you, give me the yoke, give me the jug, give me the bag.\" What did he do? He put the bag on the donkey's back...\" The neighbors told them that he had already left since last night. When they heard this, they went on their way and found him returning. They asked him why he did that. He said to them, \"Don't you know that if we all went together, the price would have gone down? Now that I have brought some alone, by the time you come to me, it will be sold at a high price, and when you sell it, it will be beautiful.\" Therefore, it is said, \"In vain do they talk to one another\" (Jeremiah 9:7). There is a story about Rabbi Yonatan, who had lentils at an expensive price, and a relative of his came to him and asked him for lentils. Rabbi Yonatan said he had some, and told his relative the price, promising to sell it to him whenever he came. After a few days, Rabbi Yonatan went to his relative's house and asked his wife where he was. She told him that he was waiting for him in the field but he hadn't come back yet. Rabbi Yonatan asked someone if there were any lentils around, and the man told him there were none. Rabbi Yonatan then asked the man for lentils and agreed to pay the price that he had previously told his relative. When the relative arrived and complained to Rabbi Yonatan about the high price he had paid, Rabbi Yonatan said to him, \"Perhaps you first asked for lentils?\" The relative replied that he had. Rabbi Yonatan said, \"If you had asked for wheat first, they would have said, 'Do you want lentils now?' But since you asked for lentils, they said, 'Do you want wheat now?' Therefore, it is said, 'In vain do they talk to one another.'\"In addition, the Talmud teaches that there are those who speak with their lips but their hearts do not agree. They speak one thing but think another. Therefore, it is important to speak truthfully and with honesty, both in word and deed. [References:Babylonian Talmud, Bava Metzia 58b, Jeremiah 9:7 (Tanakh)",
            "The verse \"The Lord will cut off all flattering lips\" (Psalms 12:4) is explained by Rabbi Yonatan in the name of Bar Kappara as referring to lashon hara (evil speech). He states that lashon hara is as severe as idol worship, sexual immorality, and murder. The seriousness of idol worship is demonstrated by Exodus 32:31, which describes the people's sin as a great sin. Sexual immorality is condemned in Genesis 39:9, where Joseph asks, \"How then can I do this great wickedness?\" Murder is considered a great sin, as expressed in 2 Samuel 4:13, which states, \"A great guilt has fallen upon us.\" Lashon hara is referred to as \"great speaking\" (Proverbs 18:21) and it is written that those who speak lashon hara say, \"We will increase our tongue\" (Psalms 12:5). Rabbi Yosei bar Hanina teaches that no one speaks lashon hara about their friend unless they deny the fundamental principle that \"Who is the Lord, that we should obey him?\" (Exodus 5:2). The psalmist also cries out against those who speak lashon hara in Psalm 94:16, asking, \"Who will rise up for me against the wicked?\" The punishment for those who speak lashon hara is severe, as even hell itself cries out that it cannot bear their presence. God responds to this by saying, \"I am above and you are below\" (Psalms 50:4), meaning that the punishment for lashon hara is worse than that of a sword or arrow. A sword cannot kill unless it is close to the target, but an arrow can be shot from a distance and hit its target anywhere (Jeremiah 9:7, Psalms 120:4). The phrase \"if you have turned your tongue against your fellow\" (Job 6:30) implies that speaking lashon hara is equivalent to shedding blood, as it is taught by Rabbi Shimon ben Yochai that lashon hara kills three people: the speaker, the listener, and the one about whom it is spoken. Rabbi Bibi explains that we find that Saul killed four people in his lifetime, but he received a severe punishment for not protesting when others spoke lashon hara (Yoma 22b). Even the High Priestly city of Nov was destroyed because the people spoke lashon hara (Sanhedrin 104b). Rabbi Zera sent a message to Rabbi Simon asking why he did not protest when he heard lashon hara. Rabbi Simon replied that he was only among those who sighed and groaned. Rabbi Zera asked what would become of those who sighed and groaned, and Rabbi Simon replied that they would be punished as well (Ketubot 5b).",
            "The sayings of the Lord are pure sayings. Rabbi Joshua ben Levi said: The Scripture established two or three expressions and did not utter anything improper. As it is said, \"Of the clean animal, and of the animal that is not clean\" (Genesis 7:8). Rabbi Tanchum said: The Holy One, blessed be He, spoke two expressions to you and they are pure. To whom did He give the tribe of Levi? To the one of whom it is written, \"And he shall sit as a refiner and purifier of silver\" (Malachi 3:3). And which is the section that deals with the dead? The one that begins, \"Speak unto the priests, the sons of Aaron, and say unto them\" (Leviticus 21:1). Rabbi Yannai said: The words of the Torah were given in concise language, but for every matter that the Holy One, blessed be He, spoke to Moses, He would speak from two aspects: one clean and one unclean. He said before Him, \"Master of the Universe, until when will we stand for the purification of the law?\" He replied, \"After the majority, incline.\" The majority of the judges who rule that the unclean is unclean, and the clean is clean. Rabbi Abbahu said in the name of Rabbi Jonathan: Rabbi Akiba had an advanced disciple who would render the unclean unclean with one expression, and the clean clean with one expression. So too did Rabbi Meir have a disciple named Sumchus, who would render the unclean unclean with one expression, and would then render it clean with one expression, as it is said, \"He is pressed, he is seven times refined\" (Psalms 12:7). Rabbi Joshua said in the name of Rabbi Levi: In the days of David, even infants knew how to expound the Torah in two aspects, as it is written in Psalm 7. (source: Sotah 42a, translation adapted from sefaria.org)",
            "The original text is in Hebrew and it is a conversation between two rabbis, Rabbi Yehuda and Rabbi Nechemia. Rabbi Yehuda says, \"Around the wicked they will walk, as it says (Isaiah 66:24), 'And they shall go forth and look upon the carcasses of the men that have transgressed against Me.' At that time, the righteous will give thanks to God for the suffering that He brought upon them in this world, as it says (Isaiah 12:1), 'And in that day thou shalt say: I will give thanks unto Thee, O LORD; for though Thou wast angry with me, Thine anger is turned away, and Thou comfortest me.' The vineyard is written for the righteous, as it says (Psalms 80:15), 'The vineyard of the LORD of hosts is the house of Israel.' Rabbi Nechemia challenges Rabbi Yehuda's interpretation of the verse and says, \"How long will you interpret the verse in this manner? Rather, the wicked will walk around the righteous, as it says (Psalms 92:8), 'When the wicked spring up as the grass, and when all the workers of iniquity do flourish; it is that they may be destroyed for ever.' When the wicked leave Gehenna and see the righteous in Gan Eden, their souls will diminish. This is what is written (Psalms 112:10), 'The wicked shall see it, and be vexed; he shall gnash with his teeth, and melt away.' When God announces the commandments that were belittled in this world, that is when shame will befall humans. God will say, 'Why should you be stoned for keeping the Sabbath? Why should you be burned for eating matzah? Why should you be killed for wearing tzitzit? Why should you be stabbed with a spear for fulfilling My will?' (Zechariah 13:6) And he shall say, 'These are the wounds with which I was wounded in the house of my friends.' These wounds caused me to love my Father in Heaven. Woe to those who belittle the commandments in this world.\" [Source: Babylonian Talmud, Tractate Brachot 10a.]"
        ],
        [
            "This is Psalm of David. How long, O Lord? Will You forget me forever? How long will You hide Your face from me? How long shall I take counsel in my soul, Having sorrow in my heart daily? How long will my enemy be exalted over me? Consider and hear me, O Lord my God; Enlighten my eyes, Lest I sleep the sleep of death; Lest my enemy say, “I have prevailed against him”; Lest those who trouble me rejoice when I am moved. But I have trusted in Your mercy; My heart shall rejoice in Your salvation. I will sing to the Lord, Because He has dealt bountifully with me. In reference to Zechariah 7:13, the Talmud (Sanhedrin 104a) teaches \"measure for measure.\" God said to the people of Israel, \"How long will you refuse to keep My commandments and My laws?\" (Exodus 16:28), \"How long will these people reject Me? And how long will they not believe Me?\" (Numbers 14:11), and \"How long shall I bear with this evil congregation who murmur against Me?\" (Numbers 14:27). In response, the people of Israel said, \"How long?\" four times (Psalm 13:1, 79:5, 89:47, and 90:13). Therefore, God said to the people of Israel, \"I will deliver you into the hands of four kingdoms, and you will say 'How long' four times\" (Sanhedrin 104a). The phrase \"How long\" is repeated in Psalm 13:1, expressing David's plea to God to end his suffering and show him mercy.",
            "\"Another matter: How long, O Lord, will You forget me? Forever? How long will You hide Your face from me? (Psalms 13:2) The Knesset of Israel said to the Lord: 'There is a King without a throne, a King without subjects. How long, O Lord, will You forget us?' Man, what did you say to the prophet Samuel, who was the champion of Israel? As it is said: \"And also, the Glory of Israel will not lie or have regret\" (1 Samuel 15:29) and it also says: \"God is not a man, that He should lie\" (Numbers 23:19). Rabbi Samuel said: This verse is neither the beginning nor the end of the matter. When the Lord decrees to bring good into the world, no man is a god who can lie, but when He decrees evil, that statement is made. Thus, when the Lord said to Abraham: \"For in Isaac shall your seed be called\" (Genesis 21:12), no man is a god who can lie. And when He said to him: \"Take now your son\" (Genesis 22:2), he said and did not do. And when He said to him: \"And also the nation whom they will serve, I will judge\" (Genesis 15:14), he said and did not do. And when He said: \"I have surely visited you\" (Exodus 3:16), no man is a god who can lie. And when He said to him: \"Let Me alone, that I may destroy them\" (Deuteronomy 9:14), he said and did not do. Rabbi Berechiah said: There was a certain pious man who preached that \"You shall not afflict any widow, or fatherless child\" (Exodus 22:21). One widow heard him and came to him. He said to her, \"Go now, and I will come after you.\" She said to him, \"If you had not preached to me that 'You shall not afflict any widow or fatherless child,' you would not have come to me now.\" Thus said the Knesset of Israel: 'Master of the Universe, we have not come to You except relying on what is written: \"For the poor will not always be forgotten; the hope of the needy will not perish forever\" (Psalms 9:19).\"",
            "How long will you forget me forever? Rabbi Chanina said: The former Knesset Israel said to God: You fought our wars, as it is said: \"For then the Lord went out before you\" (2 Samuel 5:24). And even for future generations, you will do so, as it is said: \"And the Lord will go out and fight against those nations\" (Zechariah 14:3). We have adopted the attitude that \"God will not go forth with our armies\" (Psalms 60:12). How long, O Lord? God said to them: Have I forgotten you? You have forgotten me, as it is said: \"They forgot their savior God\" (Psalms 106:21). Have I hidden my face from you? You have hidden your face from me, as it is said: \"And they turned their faces away from the Sanctuary of the Lord\" (2 Chronicles 29:6) and \"And they turned their backs, not their faces, to me\" (Jeremiah 32:33). God said to them: In this world I have hidden my face from you, but in the future, as it is said: \"For they shall see eye to eye when the Lord returns to Zion\" (Isaiah 52:8)....",
            "How long will I give counsel? This is what the scripture says (Esther 3:1): \"After these things did King Ahasuerus promote Haman.\" Rabbi Yaakov said: How far did he promote him? He elevated him above all the princes, up to a height of fifty cubits. This is greater than all the other princes, up to Dihemonia, at a height of fifty cubits. The numerical value of the letter Kaf (20) plus the letter Mem (40) is thirty.",
            "\"How long will I have to wait? Even though I am subservient to the kingdoms of Torah and mitzvot that you have given me, I perform them with my soul. I do them with all my heart. I observe the Sabbath and its restrictions. Moreover, I have resolved in my heart to fulfill your Torah, because the nations of the world decree decrees against me to abolish your Torah and your divinity, and I give my life for them. ",
            "Lord, my God, look upon me and enlighten my eyes lest I sleep the sleep of death, which is influenced by the sleep of the nations of the world.\"",
            "\"Lest my enemy say, 'I have prevailed over him,' lest my foes rejoice because I have stumbled.\" The Lord said to David, \"In what moment are you saying these things?\" David replied, \"I trust in Your mercy, as it is written in Psalm 13:6, 'But I trust in Your kindness; my heart will rejoice in Your deliverance.' The same kindness that is spoken of in Psalm 33:5, 'The Lord's kindness fills the earth,' and in Psalm 119:116, 'Sustain me as You promised, that I may live; do not disappoint me in my hope.' Another matter, I trust in Your mercy through the Torah, as it says in Proverbs 31:26, 'She opens her mouth with wisdom, and a lesson of kindness is on her tongue.' Let my heart rejoice in Your salvation.\" Rabbi Abbahu said, \"This is one of the difficult verses, as the salvation of the Lord is the salvation of Israel. 'Let my heart rejoice in Your salvation' is written, not 'in our salvation.' David said, 'Your salvation is our salvation.'\" Another matter, I trust in Your mercy even in Babylon. Let my heart rejoice in Your salvation in Media. \"I will sing to the Lord for He has been good to me,\" as He has dealt graciously with me in Edom. Another matter, He said to Israel, \"Pay me back for what I have done for you in this world, and I will repay you in the world to come. I told you to pour water before Me during the holiday, and I have preceded you, as it is written in Numbers 21:17, 'Then Israel sang this song: 'Spring up, O well! Sing to it!' And I will repay you, as it is written in Joel 4:18, 'And in that day the mountains shall drip with sweet wine.' I told you to take a palm branch and praise Me, and I have preceded you, as it is written in Psalm 114:6, 'The mountains skipped like rams, the hills like sheep.' And I will repay you in the future, as it is written in Isaiah 55:12, 'For you shall go out in joy, and be led forth in peace; the mountains and hills shall burst into song before you, and all the trees of the field shall clap their hands.' I told you to make a sukkah for Me, and I have preceded you, as it is written in Leviticus 23:43, 'So that your generations may know that I made the Israelite people live in sukkot when I brought them out of the land of Egypt.' And I will repay you in the future, as it is written in Isaiah 4:6, 'And there shall be a pavilion for shade by day from the heat, and for refuge and shelter from storm and rain.' 'Who has preceded Me, that I should pay him back?' I will sing to the Lord, for He has been good to me.\""
        ],
        [
            "\"To the leader; a psalm of David,\" says Nabal. Why does the verse mention the heart and kidneys out of all the organs? Because the eyes follow the heart, and the ears, intestines, and 248 organs in a person all follow the heart. The kidneys advise the heart, and the heart decides. Therefore, only the heart and kidneys are mentioned, and the Lord examines the heart and tests the kidneys. Similarly, it says, \"And you, Solomon, my son, know the God of your fathers and serve him with a perfect heart, for all hearts seek the Lord\" (1 Chronicles 28:9). What are these \"all hearts\"? They are the two hearts that a person has, the good inclination and the evil inclination. Another explanation: \"I am the Lord who searches the heart.\" The wicked say, \"We dig deep in our hearts as if the Lord does not know.\" The Lord says to them, \"Woe to those who hide their plans from me\" (Isaiah 29:15). You think I am like you, that you can make a likeness to the Creator and plant it for the planter? \"Will you be accounted as clay?\" (Isaiah 29:16). Rabbi Levi said, \"What is this like?\" It is like an architect who built a city and made hiding places and chambers, but in the end, a ruler came to take the listers, and they fled and hid themselves in those rooms. He said to them, \"Fools, before whom are you hiding? I am the artist who built the city, and I know all of its hiding places better than you.\" So too, the Lord says to the wicked, \"Fools, before whom are you hiding? I created man, and I know all the chambers within him. Woe to those who dig deep to hide their plans from the Lord\" (Isaiah 29:15). Rabbi Jeremiah said, \"What is meant by 'The heart is deceitful above all things, and it is exceedingly perverse: who can know it?' (Jeremiah 17:9)?\" And it is written afterward, \"I the Lord search the heart\" (Jeremiah 17:10). I search for the hearts and reveal the hidden things. And so Daniel says, \"He reveals deep and secret things\" (Daniel 2:22).",
            "Another thing the fool said in his heart. The wicked are under the authority of the son of white, and the righteous are under their own authority. The wicked are under the authority of the son of white (Genesis 27:41), and Esau said in his heart (Esther 6:6), and Haman said in his heart (1 Kings 12:26), and Jeroboam said in his heart (Isaiah 14:13), and you said in your heart, \"I will ascend to heaven\" (Daniel 4:28). Another saying is in the mouth of the king of heaven: \"What else is there for me to say?\" And so Nabal said in his heart, and Esau said in his heart: \"What do I think?\" He said, \"There is no way in the world that I will kill my father, but I will tell Ishmael, his brother, and he will kill him, and I will kill Jacob, his brother, and we will inherit the world.\" Thus, Esau did not say with his mouth, but in his heart he thought, \"Since Ishmael kills my father and I kill my brother, I will come to court with Ishmael and kill him, and I will inherit the world.\" Therefore, he said in his heart, and the Lord revealed it, as it is written, \"For I have exposed Esau and uncovered his hiding places\" (Jeremiah 49:10). The Lord said to him, \"I know what you thought in your heart,\" as it is written, \"Because you said, 'These two nations and these two countries shall be mine, and we will possess them'\" (Ezekiel 35:10), and who declared it? \"And the Lord was there.\"...",
            "Nabal also said about Esau, the wicked one who speaks one thing with his mouth and another in his heart, that in his heart he said (Genesis 27:41), \"Behold, now I am old, I know not the day of my death.\" But with his mouth, he said (Genesis 27:1), \"Behold, I am here.\" The Lord said to him, \"You are a wicked man, you flatter your father with your words,\" as it is said (Genesis 27:34), \"Bless me, even me also, O my father.\" This is what the scripture means when it says (Proverbs 26:25), \"When he speaketh fair, believe him not, for there are seven abominations in his heart.\" Everything that I hate, he loves, as it is said (Proverbs 6:16-19), \"These six things doth the Lord hate: yea, seven are an abomination unto him.\" Another thing that Nabal said in his heart was that the Lord said to the wicked, \"You think in your heart, so I will not punish you, but the sword shall enter into your heart,\" as it is said (Psalm 37:15), \"Their sword shall enter into their own heart.\"",
            " Another explanation for Nabal's name is that Rabbi Yehuda said in the name of Rabbi Shmuel that he made the entire world into \"nabalot,\" meaning foolishness. He built houses of thorns and houses of destruction, houses of prostitution, and houses of idolatry. Rabbi Huna said that the Land of Israel became \"nablatain\" (as the word is used in the feminine form) because of the wickedness of the people of Israel, as it says, \"They gave your servants' food to the birds of the sky\" (1 Samuel 25:11).Rabbi Abba said that Nabal was vile because he erected a monument in front of the door of a prostitute and in front of public baths and latrines. This is what is meant by the verse, \"Your wickedness has turned you away, your own arrogance has made you stumble\" (Jeremiah 2:19).Rabbi Yaakov said that the Lord will sing over the wicked like \"nabolot\" that are plucked from the tree, as it says, \"The sons of foreigners will serve me\" (Psalm 18:46). Rabbi Simon said that Nabal was Laban, and he was judged as Laban was judged. Just as Nabal was deceitful, so was Laban. Concerning such people, Solomon said, \"Deceit is in the hearts of those who plot evil, but for those who plan peace, there is joy\" (Proverbs 12:20). To whom did the Lord grant peace to Israel? As it says, \"The Lord gives strength to His people, the Lord blesses His people with peace\" (Psalm 29:11).",
            "Did not all the workers and consumers of the nation know that they ate bread? Coarse bread and fine bread. Rabbi Samuel interpreted the verse concerning the nations of the world (Jeremiah 2:3). When they found tattered clothing in the chamber of the perpetual lamp and slaughtered and ate them, they found bread arranged on the table and ate it. And what is \"And the Lord did not call them\"? (Jeremiah 2:3) \"Israel is holy to the Lord, the first of His harvest.\" Those who do not eat from the money of Israel are as if they did not taste bread, but whoever eats from their possessions tastes bread....",
            "There they feared with fear, but later it is written \"there was no fear.\" Fear was in the ten tribes who were exiled, but there was no fear in the tribes of Judah and Benjamin. Another explanation is that \"there they feared with fear\" refers to the righteous who fear God in this world and fulfill His commandments, therefore there was no fear that they would not fear Him in the world to come. Another explanation is that it refers to the wicked who will fear in the future, as it is said \"The sinners in Zion are afraid\" (Isaiah 33:14). What caused them not to fear God in this world? \"Your own wickedness will correct you, and your apostasies will reprove you\" (Jeremiah 2:19). What caused God not to fear them? \"And you did not fear Me\" (Jeremiah 2:19).",
            "\"Who will give from Zion the salvation of Israel.\" Rabbi Levi said: \"All the blessings, comforts, and goodness that the Holy One, blessed be He, brings upon Israel, come from Zion. Torah comes from Zion, as it is said: \"For out of Zion shall go forth the law\" (Isaiah 2:3). Blessing comes from Zion, as it is said: \"May the Lord bless you out of Zion\" (Psalm 134:3). Appearance comes from Zion, as it is said: \"Out of Zion, the perfection of beauty, God shines forth\" (Psalm 50:2). Support comes from Zion, as it is said: \"May the Lord support you from Zion\" (Psalm 20:3). Life comes from Zion, as it is said: \"For there the Lord commanded the blessing—life forevermore\" (Psalm 133:3). Greatness comes from Zion, as it is said: \"Great is the Lord, and greatly to be praised in the city of our God, in His holy mountain. Beautiful in elevation, the joy of the whole earth, is Mount Zion\" (Psalm 48:2-3). Salvation comes from Zion, as it is said: \"Who will give from Zion the salvation of Israel?\" (Psalm 14:7). You find this phrase twice in the book of Psalms, once in the first book and once in the second book. Why did Rabbi Levi say it twice? The master said one thing, and the disciple said another. The master said: \"Who will give, and it shall be for them a heart\" (Deuteronomy 5:26). And the disciple said: \"Would that all the Lord's people were prophets\" (Numbers 11:29). Neither the words of the master nor the words of the disciple are fulfilled in this world, but both are fulfilled in the world to come. The words of the master are fulfilled, as it is said: \"And I will give you a new heart\" (Ezekiel 36:26). And the words of the disciple are fulfilled, as it is said: \"And it shall come to pass afterward, that I will pour out my spirit upon all flesh\" (Joel 2:28). Another reason why it is said twice: Rabbi Yudan said in the name of Rabbi Joshua ben Levi, \"Because children say it twice a day, once in the morning and once in the evening, 'O God, who saves us, bring us prosperity.'\" Therefore, it is said twice. It is like a king's son who betroths the daughter of another king and they set up a portrait.",
            "\"Yigal, son of Yaakov, will rejoice Israel. Yigal, son of Avraham, is not written here, only Yaakov. Why is it that Yaakov is happier than all the other patriarchs? Rabbi Shimon ben Lakish said that when Israel sins, Yaakov feels it from the Cave of Machpelah, as it is written (Hoshea 5:3), \"For now, O Ephraim, you have committed harlotry; Israel is defiled.\" And so, when joy comes to Israel, Yaakov is happier than all the other patriarchs because he is prepared for the feast, as it is said (Isaiah 48:12), \"Hearken unto me, O Jacob and Israel, My called; I am He; I am the first, I also am the last.\" What does it mean, \"My called\"? It means those who are prepared for the feast, as it says (I Samuel 9:22), \"And he gave them a place at the head of the called ones.\" And Rav said that it is like a father who marries off his daughter. Who is happy? Only the father of the bride, as it says (Isaiah 29:22), \"Therefore, thus says the Lord unto the house of Jacob, who redeemed Abraham.\" So you can say that when redemption comes to Israel, Yaakov is happier than all the other patriarchs. That is why it says, \"Yigal Yaakov Yismach Yisrael\" (Yaakov will rejoice and Israel will be glad).\""
        ],
        [
            "A Psalm of David. Who shall dwell in Your tent, O Lord? This refers to what is said (in Psalms 31:21): \"He will pass from the shelter of arrows.\" Regarding the kingdom of wickedness, the verse speaks. \"His rock\" refers to Antignos of Sokho. \"From distress\" refers to his difficult situations. Another explanation: \"His rock\" refers to his limbs. \"From distress\" refers to his limitations. Another explanation: \"His rock\" refers to his icon. \"From distress\" refers to his deprivations. \"And his upper garment\" refers to his partitions. Another explanation: \"His rock\" refers to his Seleucidan kingdom. \"And his upper garment\" refers to his Saracen vassals. Rabbi Simon said: These words were said twice. They asked Isaiah who said these words. He said to them, \"Do you think I know everything?\" \"Says the Lord, who has chosen him, I will kindle a fire in Zion, and it shall consume the foundations thereof.\" David said, \"If there is a fire outside and honor inside, who can live in it?\" \"Lord, who shall dwell in Your tent?\" ",
            "Another interpretation of \"who shall dwell in Your tent\" (Psalm 15:1) is \"who shall sojourn in Your holy mountain\" (Talmud Bavli, Tractate Berachot 7b). It is not written here \"who shall live\" but \"who shall dwell\". Who is able to dwell permanently in Your presence? Rabbi Yehoshua ben Levi said, \"What if Nadav and Avihu, who entered the Temple, left it burnt up? From here and onward, who shall dwell in Your tent?\" Rabbi Shmuel said, \"It is written in Chronicles (1:13:9) that Uzzah put forth his hand to steady the Ark, and God was angered with him. From here and onward, who shall dwell in Your tent?\" This is similar to a person who enters a foreign country and sees that they sell poisonous food and wonders who can survive on that. His companions said to him, \"One who has a lot of money.\" Similarly, David said before the Lord, \"Who shall dwell in Your tent?\" And the Lord replied to him, \"One who has performed righteous deeds.\" (Psalm 15:2)...",
            "He who walks uprightly and works righteousness. He who walks uprightly is the Holy One, Blessed be He, as it is said, \"The Rock, His work is perfect\" (Deuteronomy 32:4). And he who works righteousness is the Holy One, Blessed be He, as it is said, \"For the Lord is righteous; He loves righteous deeds\" (Psalms 11:7). And he who speaks truth is the Holy One, Blessed be He, as it is said, \"But the Lord is the true God\" (Jeremiah 10:10). He who does not wrong his fellow is the Holy One, Blessed be He, who did not wrong Israel at the time of the Golden Calf, as it is written, \"And the Lord repented of the evil which He thought to do unto His people\" (Exodus 32:14). He who does not bear reproach for his neighbor is the Holy One, Blessed be He, as it is said, \"To the children of Israel with his neighbor\" (Psalms 68:15). He who despises the vile, but honors those who fear the Lord is the Holy One, Blessed be He, as it is said, \"And the people journeyed not until Miriam was brought in\" (Numbers 12:15), which teaches that the pillar of cloud was delayed for her. He who keeps his oath even to his own hurt is the Holy One, Blessed be He, as it is said, \"But as the Lord lives, who has established me, and set me on the throne of David my father, and who has made me a house, as He promised, Adonijah shall be put to death this day\" (1 Kings 2:24). And it is said, \"And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be expiated with sacrifice nor offering forever\" (1 Samuel 3:14). He who swears to do evil and does not change is the Holy One, Blessed be He, who withholds his wrath and forgives, as it is said, \"As the Lord lives, the glory of the Lord shall be established, and all the earth shall be filled with His glory\" (Numbers 14:21). Rabbi Avin said, \"He who swears to do evil is one who deprives himself of his money in order to distress his soul to do a mitzvah.\" And the Rabbis say that it is one who swears to restrain his evil inclination from sinning. He who does not lend his money on interest is the Holy One, Blessed be He, who did not give the Torah for money. As it says (Isaiah 55:1), \"Ho, everyone who thirsts, come for water; and he who has no money, come buy and eat; come buy wine and milk without money and without price.\" And \"He who takes no bribe against the innocent\" (Psalms 15:5). For if all the nations of the world were to gather and offer all their wealth for one mitzvah (commandment) of the Torah, they could not fulfill it. Similarly, it is written (Song of Songs 8:7), \"Many waters cannot quench love.\" These are the nations of the world, as it is written (Isaiah 17:12), \"Woe to the multitude of many people.\" They seek to extinguish the love that the Holy One, blessed be He, has for Israel. \"Rivers cannot wash it away\" (Song of Songs 8:7). Rabbi Azariah says in the name of Rabbi Yehudah: In the future, when all the nations come to accuse Israel, and they say before the Holy One, blessed be He, \"Master of the Universe, these are idolaters, and these are idolaters; these are those who commit sexual sins, and these are those who commit sexual sins; these are those who shed blood, and these are those who shed blood,\" He will say to them (Song of Songs 8:7), \"If a man would give all the substance of his house for love, they would utterly despise him.\" What is written afterwards (Song of Songs 8:8)? \"We have a little sister.\" What is this little one? All that Israel does is insignificant compared to what is given to them. Thus, all year round, Israel is covered in sins, but on Yom Kippur, they are atoned for, as it is written (Leviticus 16:30), \"For on this day, He shall forgive you.\"",
            "Another thing is to be innocent. This refers to Abraham, as it is said (Genesis 17:1), \"Walk before Me and be innocent.\" And to do righteousness. This is Isaac, whose actions were righteous and who gave his life for God. And to speak truth. This is Jacob, as it is said (Micah 7:20), \"You will give truth to Jacob, you will not lie to him.\" And to not speak ill of one's neighbor. This is Benjamin, who knew of Joseph's sale and did not reveal it to his father, and did not do evil to his brother. And he did not bear disgrace for his relatives. This is Joseph, who could have done evil to his brothers but did not, and did not bear disgrace for his relatives. This is Pinchas, who was from the tribe of Levi and the son of a priest from the tribe of Shimon, and who stood up against evil and killed the offender. He was disgusted and disdained in his eyes. This is Moses, who despised the humiliation of his people in Egypt and was preoccupied with the bones of Joseph. And he honors those who fear God. This is David, as it is said (1 Samuel 30:26), \"Here is a blessing for you.\" And he despises what is disgusting in his eyes. This is Hezekiah, King of Judah, who dragged his father's bones on a stretcher of ropes. And he honors those who fear God. This is Jehoshaphat, King of Judah, who, when he saw a wise disciple, stood up from his throne, hugged him, kissed him, and called him \"my teacher, my teacher.\" He swore to do good. This is Boaz, who swore to his adversary (Ruth 3:13), \"As the Lord lives, I will lay with you until morning.\" Another thing is Elisha son of Shaphat, as it is said (2 Kings 2:2), \"As the Lord lives, before whom I stand, I will not leave you.\" Another thing is Elijah, as it is said (1 Kings 17:1), \"As the Lord lives, before whom I stand, if there is dew or rain these years.\" He did not take his money through dishonesty. Rabbi Akiva used to expound on the verse \"these are the living creatures that you may eat\" (Leviticus 11:2) and he would say that just as the Torah states that certain creatures are permitted to eat, so too it says that certain actions and behaviors are prohibited. This is based on the principle that the Torah uses similar language and concepts to teach us lessons and draw parallels between different areas of our lives. Another example of this principle is found in the verse \"As the Lord lives, if there will be dew and rain in the next few years, I will not give you silver with interest\" (1 Kings 17:1). This verse is connected to the story of Elijah the prophet, who hid the other prophets in a cave and provided them with food and drink. The verse emphasizes that Elijah did not take interest on the money he gave to support them. The verse \"he who does these things shall never be moved\" (Psalms 15:5) is also connected to the principle of similar language and concepts. Rabbi Samuel was unsure of what this meant until King Solomon explained that it refers to someone who keeps the commandments and avoids wrongdoing, even in difficult circumstances. Rabban Gamliel was moved to tears when he read this verse because he realized how difficult it is to achieve such a level of righteousness. However, Rabbi Akiva found joy in reading the same verse and others like it, because he understood that the Torah uses similar language and concepts to teach us important lessons and encourage us to strive for greater spiritual heights. Ultimately, the message is that we should strive to avoid all forms of wrongdoing and strive to keep the commandments in every aspect of our lives. Even if we fall short in one area, we can still strive to improve and follow the Torah's teachings to the best of our ability."
        ],
        [
            "\"Keep me as the apple of your eye; hide me in the shadow of your wings\" (Psalm 17:8). From here they said that whoever enjoys this world without blessings will be held accountable until he performs the commandments. Rabbi Abbahu said, \"It is written, 'Lest the fullness of the earth make the seed holy' (Deuteronomy 22:9). This world is like a vineyard. And how is its redemption a blessing? Why did Rish Lakish say, 'You have said to the Lord, \"You are my Lord, apart from you I have no good\" (Psalm 16:2)?' If you eat and bless, it is as if you have eaten from your own. Another interpretation is that 'Apart from you, all the good things will pass away and come upon you.' Another interpretation is that 'I consume all the good things in my body, but my body does not consume them.' Rabbi Aha said, 'When I bring good into the world, I do not bring it without you.' As it is said, 'And without you no man shall raise his hand' (Genesis 41:44).\"...",
            "You said something else to God. David said before the Almighty, \"Even though I was a king, Your Kingship is upon me.\" The Almighty replied, \"I don't hold your goodness against you, but to whom do I hold the Saints in the land? The Almighty doesn't call the righteous holy until they are given the land and until the day of death. Why did the Evil Inclination make people in this world and not believe in them until the day of death? Similarly, Solomon said, \"There is no righteous person on earth who does good and does not sin\" (Ecclesiastes 7:20). Therefore, one is not called holy until they are given the land. Even the Patriarchs were not called holy until they were given the land. As it says, \"Behold, in His holy ones He will not trust\" (Job 15:15). And when did He trust them? When He said to Moses, \"Go and gather the elders of Israel\" (Exodus 3:16). From this, Moses inferred and said, \"Remember Abraham, Isaac, and Israel, Your servants\" (Exodus 32:13). Rabbi Pinchas said, \"The forefathers of the world wanted their dwelling to be above, and even so, they were not called holy until they were given the land and the exile was closed before them.\" Rabbi Chama asked, \"What is the verse that states, 'He drags the mighty with His power'? This is the Evil Inclination. 'Mighty with his power' refers to the generation of Enosh, the generation of the Flood, the generation of the Dispersion, and the people of Sodom, as it is written, 'In pain shall you eat of it' (Genesis 3:17), and it says, 'I will increase your pain and your travail' (Genesis 3:16). He increased their pain, referring to the forefathers of the world. Did they lose anything? Scripture says, 'I will not pour out their drink offerings of blood' (Psalm 16:4). As we learned, they went down and returned from the war and recited the Shema in the chamber of hewn stone....",
            "Another thing that angered them was when King David said that many of his generation would suffer greatly and die for the sanctification of God's name. The Lord said to him that their sacrifices were not in vain, for their blood was more precious to Him than sacrifices. Rabbi Yehudah said in the name of Rabbi Idi that suffering was divided into three parts: one part was taken by the ancestors and all generations, one part by the generation of the destruction of the Temple, and one part by the generation of the Messiah. What did the generation of the destruction of the Temple do? They would bring iron balls and flatten them under their breasts, giving up their lives for the sanctification of God's name. And they would also bring reeds and put them under their fingernails, and in this way, they died for the sanctification of God's name.",
            "Another thing that will increase their frustration. David said before the Creator of the world that people who rush to come before Him but delay in leaving cause them much distress. And when they were told to pour libations for foreign worship and He said, \"I will not pour.\" \"I will not slaughter\" \"I will not drink water in a red cup.\" They say to him, \"Swear in the name of foreign worship.\" And He says, \"I will not swear.\" As Moses taught us, \"Do not mention the names of other gods or let them be heard from your mouth.\" But God is my allotted portion and cup. Rabbi Yehuda said in the name of Reish Lakish, \"What does 'support my lot' mean? This lot should support me at Sinai.\"",
            "\"Chords have fallen to me in pleasant places.\" (Psalm 16:6) There are two Torahs, the written Torah and the oral Torah. Rabbi Pinchas said: \"Lots were cast for the nations of the world, and my lot fell in pleasant places\" (Deuteronomy 32:8), \"When the Most High gave nations their homes\" (ibid. 32:8), \"For the LORD's portion is His people\" (ibid. 32:9). Just as one might say, \"Ploni's estate fell to Ploni,\" so too, \"The fair portion assigned to me is indeed delightful\" (ibid. 32:9), and \"For I have received a goodly heritage\" (Psalms 16:6). Rabbi Yochanan said: \"The reward for performing commandments has fallen to me.\"",
            "I will bless the Lord who counsels me. Rabbi Shmuel bar Nachman used to interpret this verse with regard to Abraham our father, who did not learn from a teacher. So who taught him? Rabbi Shimon ben Yochai taught that God summoned Abraham's two kidneys, and they overflowed with wisdom and knowledge. You should know that this is so, as it was revealed to him between the pieces, and God showed him four things: the Torah, the sacrifices, Gehenna, and the kingdoms, and so on (in Psalm 1)....",
            "\"I have set the Lord always before me.\" Rav said that when a person blesses, they should say \"Baruch Atah Hashem (Blessed are You, Lord).\" Shmuel said to say \"Baruch Hashem (Blessed be the Name).\" According to Rav's opinion, it is written \"I have set the Lord always before me, because he is at my right hand, I shall not be moved\" (Psalm 16:8). Rabbi Zeira and Rabbi Yehuda Taruyah said, \"Any blessing that does not include mentioning the Kingdom is not a proper blessing.\" What is the reason for this? \"I will extol You, my God, O King, and I will bless Your name forever and ever. Because he is at my right hand, I shall not be moved\" (Psalm 145:1,16). The words of the Torah were skilled for David, and they brought him cases to examine. And he said (Psalm 119:46), \"I will speak of your testimonies also before kings, and will not be ashamed.\"",
            "\"Therefore my heart rejoices, and my soul is glad; even my flesh shall rest in hope.\" Rabbi Abbahu said, \"Honor is exiled when children make use of it.\" Another interpretation: \"Therefore my heart rejoices in the words of the Torah, and my honor shall be revealed in the King Messiah who will come from me, as it is said, 'For on every glory there shall be a covering' (Isaiah 4:5). Even my flesh shall dwell in safety, after death.\" Rabbi Isaac said, \"This teaches that the worm and the maggot did not have power over King David's body.\"",
            "\"For you will not abandon my soul to Sheol; you will not allow your pious one to see the Pit.\" (Psalms 16:10) The Holy One, blessed be He, is called the \"pious one\" as it says, \"For I am pious,\" says the Lord (Jeremiah 3:12). David also called himself a \"pious one\" as it says, \"Guard my soul, for I am pious\" (Psalms 86:2). Rabbi Alexandri said: Anyone who hears his disgrace and remains silent is called a pious one. David heard his disgrace and remained silent, therefore he is called a pious one.",
            "\"Teach me the way of life.\" Rabbi Yudan said, \"David said before the Holy One, blessed be He, 'Teach me the way of life.' And He said to him, 'You desire life? Look to the fear of the Lord, for fear of the Lord adds days.' Rabbi Azariah said, 'David said before the Holy One, blessed be He, \"Teach me the way of life.\" And He said to him, \"You desire life? Look to the Torah, for it is a tree of life to those who hold fast to it.\"' Rava said, 'David said before the Holy One, blessed be He, \"Teach me the way of life.\" And He said to him, \"You desire life? Do good and eat well, for pleasantness is in your right hand, and victory.\"' Two Amoraim said different explanations: one said it refers to those who come to study Torah, as it says, 'From His right hand came a fiery law for them' (Deuteronomy 33:2); and the other said it refers to scribes and teachers of children, who are destined to dwell in the shadow of the Holy One, blessed be He, as it says, 'I have set the Lord always before me.' Another interpretation is 'Teach me the way of life.' Rabbi Avin said it refers to the proper reading of the Torah on Rosh Hashanah and Yom Kippur, and the seven species of the Land of Israel. 'Satiated with joy from Your countenance' - do not read 'satiated', but rather 'satiated sevenfold.' These are the seven classes of righteous individuals who will see the face of the Divine Presence in the World to Come, as it says, 'You will make me know the way of life; the fullness of joys is in Your presence.' Do not read 'fullness', but rather 'sevenfold.' And it also says, 'And those who love Him are like the sun when it goes forth in its might.'\"",
            "Another thing, a letter to David. David said, \"I am a blot.\" It is comparable to someone who was passing by and had two coins in his hand. He saw a tavern, one of which served fish and the other served meat. He said, \"What should I do? If I ask him to bring me food, immediately he will bring me a tray, but I only have two coins in my hand.\" So he went and said to him, \"Give me food for two coins.\" He said, \"What can I give you for two coins?\" He said to him, \"Didn't you hear what the parable says, 'Dance according to your coins'?\" Similarly, King David said, \"I cannot sit with the great ones, I wait with the little ones. Let Abraham, Isaac, and Jacob be in the pocket, and Moses and Aaron in the lining, and I will be at the threshold (Psalms 131:1). I have chosen to be humbled in the house of God. And if I do not have a place to sit at the threshold, then I will not leave the tavern (Psalms 84:11-12). Within the walls of Jerusalem, hallelujah.\""
        ],
        [
            "Another thing, a letter to David. David said, \"I am a stain.\" This is similar to someone who was passing by and had two coins in his hand. He saw a certain inn, one of which served fish and the other served meat. He said, \"What should I do if I tell him to bring me food?\" Immediately, he brings me plates and I only have two coins. He went and said to the innkeeper, \"Give me food for two coins.\" The innkeeper asked, \"What will I give you for two coins?\" He replied, \"Haven't you heard what the parable teaches? 'According to my purse, I dance.' \" Similarly, King David said, \"I cannot sit with the great ones, I will wait with the little ones. Let Abraham, Isaac, and Jacob be in the small room, and Moses and Aaron be in the antechamber, and I will stand on the threshold (Psalms 131:1-2). I have chosen to huddle in the house of God. And if I cannot sit on the threshold, I will not leave the inn (ibid). Within the walls of Jerusalem, hallelujah. A prayer of David: \"Hear, O Lord, my righteousness\" (Psalms 17:1). This is as the scripture says (Proverbs 21:27), \"The sacrifice of the wicked is an abomination.\" Rabbi Yehoshua said in the name of Rabbi Chanina, \"Because Balaam said to Balak (Numbers 23:1), 'Build me here seven altars,' meaning that the Lord desires sacrifices. But He says to Job's friends (Job 42:8), 'Now take for yourselves seven bulls and seven rams.' The Lord said to them, 'I do not desire your sacrifices; the sacrifice of the wicked is an abomination to Me.' So what do I desire from the prayers of Israel? As it is said (Proverbs 15:8), 'The prayer of the upright is His delight.'",
            "Another interpretation is prayer. What did David see to say five things in this verse and then \"My judgment will come before you\"? But David said, \"If you bring my judgment on Yom Kippur in the morning, I will not be able to stand.\" But since I recite Shema and pray four prayers afterwards, my judgment will come before you. Our rabbis changed it and said, \"The king neither judges nor is judged.\" Rabbi Yochanan said, \"David said before God, 'I am a king and you are a king, it is fitting for a king to judge a king.' This is what is written, 'My judgment will come before you.'\" Another interpretation: When God sent an angel before Israel, what is written there? \"Behold, I am sending an angel before you.\" What is written after that? \"Beware of him.\" Why is the name of God engraved on the hearts of angels like an Istiritigos? This is what is written, \"The chariots of God are myriads upon myriads; the Lord is among them.\" The name of God is common among them, such as Michael and Gabriel. And why did He tell them to beware of him? God said to them, \"As in the custom of the world, the king does everything that is requested of him, if a prosecutor is given in the country and the people of the country come and ask him, maybe they can at least plead.\" And he answered them that if he sends them Prostokosrin to the country and they are charged a hundred liters of gold, and the people of the country ask them for at least what the king commanded, he cannot exempt them because he is a messenger. Thus said David our Master, there is no one else but you who can exempt, but from you judgments come forth. Rabbi Yehuda said, \"What is 'from you judgments come forth?'\" Rabbi Yehuda said, \"When David counted Israel, he was angry with the Holy One, blessed be He, and said, 'I did not say that they should not be counted or numbered, and You are casting them away.' And Gad the prophet was sent to him, and said to him (2 Samuel 24:12), 'Three things I offer you.' Just as your master, Saul, was decreed with three things, so I decree upon you three things: (Isaiah 27:8), 'In measure, when you send them away, you will contend with them; He has expelled them with His fierce breath in the day of the east wind.' And what are the three things? Either the Lord will smite him, or he will die naturally, or he will fall in battle and perish. When he said to him (2 Samuel 24:13), 'What shall I do? Which shall I choose?' David was standing and raging, and did not know what to answer him. David said, 'If I say famine, immediately all of Israel will say that David was rich and his treasures were full, so what does he care? And if I say war, immediately they will say that David was a hero and his men were heroes, so what does he care? Rather, I choose something that is equal for the poor and the rich, for the small and the great.'\" And Gad the prophet also hinted to him that he should clarify the matter, as it is written in Samuel: \"Now therefore, consider and see what answer I shall return to Him who sent me.\" He said to him, \"Say to Him, 'Thus says David: \"I am in great distress. Let me fall now into the hand of the Lord, for His mercies are very great; but do not let me fall into the hand of man.\"'\" This is similar to a man who fell down. They asked him where he wanted to be buried, with his father or his mother. He said, \"Woe to the ears that hear such things!\" Nevertheless, he said, \"With my father is good for me.\" So David said, \"Woe to them that hear such things!\" But he said, \"Let me fall now into the hand of the Lord.\" Come and see the mercy of the Holy One, blessed be He, even though He chose three days which are equivalent to thirty-six hours. As it is written, \"And the Lord sent a plague upon Israel from the morning even to the time appointed.\" Rabbi Hiyya taught that it was from the time of the slaughtering of the daily offering until the sprinkling of its blood. But the Rabbis say from the rising of the sun until its setting. Rabbi Tanchuma said at that hour the Ten Commandments, the two Tablets, the three Patriarchs, the five books of the Torah, the seven days of the week, and the eight days of circumcision all pleaded before the Holy One, blessed be He, to waive one hour for each of them. For if the Israelites should cease to exist, there would be no one to watch over them, and they would be nullified from the world. The Holy One, blessed be He, waived thirty-six hours for them. And the hour that was left caused the death of seventy thousand. The Rabbis say that Abishai ben Zeruiah fell, who was equal in weight to seventy thousand of Israel. This is what is written: \"And he said to the destroying angel, 'It is enough. Now stay your hand.' And the angel of the Lord was by the threshing floor of Araunah the Jebusite.\" Great is your dwelling place, O Lord. Immediately (2 Samuel 24:18), Gad came to David and said to him, \"Go up and build an altar to the Lord.\" [A parable may be drawn from this.] It is similar to a father who was striking his son, but the son did not know why he was being struck. After he struck him, the father told him to do a certain thing that he had commanded him to do several days ago, but the son had neglected it. Similarly, all those thousands who fell in the days of David fell only because they did not desire the building of the Temple. And are these matters not all the more severe? If those who did not have the Temple built in their days and it was not destroyed in their days will be punished, how much more so will be done to us who have seen its destruction in our days and do not mourn and do not seek mercy for it? Therefore, the early pious ones established that Israel should pray three times a day, saying, \"Please, God, bring back Your Presence to Zion and establish the order of worship in Jerusalem.\" And they instituted the blessing, \"Who builds Jerusalem,\" separately in the prayers and in the grace after meals, by the order of Moses our teacher. When David saw this, he said, \"I have fallen into the hands of my enemies, who are striking me.\" But the Lord's mercies are many, therefore it is said, \"Before You, my judgments are revealed.\"",
            "Another thing, before you go, my judgment has come forth. Rabbi Levi said, \"The Holy One, blessed be He, said to him, 'I made a Sanhedrin for you and had you judged before them for free.'\" David replied, \"Master of the Universe, You have written in the Torah, 'You shall not take a bribe,' and they are afraid to take a bribe and judge me. But as for You, who takes bribes from the wicked in this world, they should do repentance, good deeds, and prayer. My judgment has come forth from You.\" The Holy One, blessed be He, said to Israel, \"My children, until the gates of prayer are open, pray and repent, for I take bribes in this world. But when I sit in judgment for the world to come, I do not take bribes, as it is stated, 'A bribe will not appease the wrath of God, and He who hates bribes will live.' Therefore, it is said, 'You will make known to me the path of life,' referring to the ten days between Rosh Hashanah and Yom Kippur. What is the meaning of 'delights in Your right hand forever'? This refers to the lulav, which is like one who takes, takes, and is victorious and comes. In the custom of the second temple, the supporters of the Pharisees and Sadducees would run with the palm branch, and whoever took it and brought it was victorious. Similarly, on Rosh Hashanah, they pass before Him like the children of Maron, and no one knows who is victorious, whether Israel or the gentiles. After Rosh Hashanah, all of Israel comes and fasts on Yom Kippur, dressed in white and wrapped in white. After Yom Kippur, no one knows who has been forgiven. But when the first day of the holiday arrives, and all of Israel go out, young and old, carrying their lulavs in their hands, immediately everyone knows that Israel has been victorious in judgment and their sins have been forgiven. They know that they have been victorious, as it is stated, 'And also the Glory of Israel will not lie.'\" And he, the robber, says to Israel: \"You have the commandment of the lulav, which is called pleasant, as it is said, 'Pleasantness is in your right hand forever.' Therefore, you are adorned and victorious over the nations of the gentiles (which is called victory), as it is said, 'And Israel also prevails.' Another thing, you shall inform me that this is the Torah, the way of life, as it is said, 'It is a tree of life to those who hold fast to it.' And what is meant by 'satisfaction of joys'? It is our seven days of great rejoicing. Scripture, Mishnah, Talmud, laws, and legends, the details of the Torah and the details of the scribes.\"",
            "\"Another thing is that God has heard righteousness. When David said to Goliath, 'You come to me with a sword and a spear,' God heard righteousness. He listened to my cry when I fled from Saul and hid in the cave. He heard my prayer when I was afraid of Abner. I did not speak deceitfully with my lips. As it is written, 'And the Ziphites came up to Saul.'\"...",
            "Another thing is the prayer of David. When a person wakes up from sleep, they pray and say \"Blessed is He who revives the dead.\" \"God hears righteousness\" (Psalm 17:1) refers to the recitation of the Shema. \"Listen to my prayer\" (Psalm 61:2) refers to prayer. \"Attend to my cry\" (Psalm 119:169) refers to the joy of Torah. \"Without deceitful lips\" refers to the Musaf prayer. Why \"without deceitful lips\"? Because we do not stand in prayer with empty words or deceitful speech, but with words of Torah and good deeds. Therefore, \"judgment goes forth from you\" (Isaiah 51:5) - that is, it goes forth and vindicates us....",
            "\"I have examined my heart in the night.\" As David said (Psalms 26:2), \"Examine me, O Lord, and test me.\" God said to him, \"You cannot stand.\" David said, \"But I can stand.\" Once he was tested and did not falter, he began to shout, \"Support me, and I will be saved!\" God said to him, \"Did I not tell you that you could not [stand]? Therefore, I call upon you, answer me.\"",
            "Deliver your kindness, Savior of the needy. David said before the Lord, our Master, \"Grant me from that which is destined for me, and keep watch over me.\" Therefore, He guarded me like the pupil of an eye. Rabbi Yudan said in the name of Rabbi, \"There is no square cubit in the entire universe where there are not nine harmful spirits, and when a person puts his hand into them, the Lord guards him.\" Rabbi Yehoshua ben Levi said, \"When a person travels along the way, a heavenly escort walks before him and proclaims, 'Make way for the escort of the Holy One, blessed be He.'\" The rabbis said, \"This is comparable to a person carrying a jar of oil on his head, with a swarm of wasps flying after him. The owner of the field said to him, 'Go and walk in the company of my laborers.'\" When they approach him from the right, they are good omens, but from the left they are bad omens, as it is said, \"Thousands at Your right hand, but it will not come near you.\" But the left hand only has control over one mitzvah, which is the mitzvah of tefillin, as it is said, \"Bind them as a sign on your hand.\" Therefore, a thousand were assigned to the left. What is the meaning of \"it will not come near you\"? The Lord said, in accordance with the custom of the world, when a king goes out on a journey, all of his officials go out to guard him, and he needs them to provide for each and every one of them. But I have entrusted to you a thousand from the left and ten thousand from the right who are in need of you to guard you, and there is no one to help you and no one to say to you, \"Provide for me.\" Rabbi Chanina said, \"He did not say 'they shall fall' (in Hebrew: yipol) from your side a thousand, but rather, 'he shall fall.' For if harmful angels come upon you, these angels will fall before you.\" Another explanation of \"he shall fall\" is that the Holy One, blessed be He, will provide for you, as it says, \"And from Menasheh there fell (yipolu) upon David\" (I Chronicles 12:19). And all these angels that were given to man to protect him, protect him when he guards the Torah. Rabbi Elazar HaKappar said that God said to man, \"Let My lamp be in your hand and your lamp be in Mine. 'My lamp in your hand,' as it says, 'For a commandment is a lamp and Torah is light' (Proverbs 6:23). 'Your lamp in Mine,' as it says, 'The lamp of God is the soul of man' (Proverbs 20:27). If you guard what is Mine, I will guard what is yours.\" Rabbi Chiya gave a parable: To what is this matter comparable? To two people who had vineyards, one in the Galilee and one in Judea. The one in the Galilee had his vineyard in Judea and the one in Judea had his vineyard in the Galilee. One day, one of them came to the other and said, \"Guard my vineyard in the Galilee, and I will guard your vineyard in Judea. And if you lose my vineyard, I will lose your vineyard.\" So said the Holy One, blessed be He, to Israel: \"If you guard the Torah, I will guard you,\" as it says, \"If you shall diligently keep all this commandment which I command you to do it...then will the Lord...keep the covenant and mercy with them that love Him and keep His commandments\" (Deuteronomy 7:12)....",
            "\"God arose, His enemies scattered; His foes fled before Him.\" (Psalm 68:1-2) Rabbi Pinchas, in the name of Rabbi Oshaya, said that God established five standing positions for David in the Book of Psalms. Four of them correspond to the four kingdoms that he saw in a vision through the Holy Spirit and how they would subjugate Israel, and God stood by each one of them. The fifth position corresponds to the kingdom of Gog, who will come to Israel with strength and say to God, \"Arise, Lord, lift up Your hand.\" David said to God, \"My Lord, there is no one to join with her except You.\" What is meant by \"Arise, Lord, lift up Your hand\"? It can be compared to a strong man who was crossing a river with his son when he grabbed his hand to help him pass. When they reached the middle of the river, the current became stronger and the rope snapped, causing his son to be carried away by the current. Immediately, the father cried out and said, 'Father, raise your hand and save me from drowning.' So too, the four kingdoms rule over the waters, as it is stated, 'Woe to the multitude of many people' (Isaiah 17:12), and Israel is drowning within it, as it is stated, 'I am sinking in deep mire, and there is no standing' (Psalm 69:3). If not for the Holy One, blessed be He, being with them, they would not have been able to escape, as it is stated, 'When you pass through the waters, I will be with you' (Isaiah 43:2). And when David saw that sin causes them to become stronger like a current of a river to wash away Israel, he began to cry out, 'Arise, O Lord, with Your hand, save me from drowning.' Therefore, he says, 'Arise, O Lord, remember Your oath' (Psalm 10:12). He said to him, 'As your soul lives, I raise My hand, as it is stated, \"For I lift up My hand to heaven\"' (Deuteronomy 32:40), and it is stated, 'Behold, I will lift up My hand to the nations' (Isaiah 49:22).\"",
            "Another thing, \"Arise, O Lord.\" Remember your oath that the angel swore in your name, as it says (Daniel 12:7), \"And I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand unto heaven, and swore by Him that lives forever.\" And it is written (Isaiah 30:18), \"Therefore the Lord will wait, that He may be gracious unto you.\" And all you have is an oath, as it says (1 Samuel 3:14), \"Therefore I have sworn to the house of Eli.\" Rabbi Yehoshua ben Levi said in the name of Rabbi Levi, \"The Holy One, blessed be He, said, 'I have made an oath to reveal the end and to redeem you. Even if Gog and Magog come, I will fight them,' as it says (Zechariah 14:3), 'Then the Lord will go forth and fight against those nations.'\" Therefore, David said, \"Arise, O Lord, let not man prevail,\" meaning, decide the matter in favor of merit rather than liability. Another interpretation is that the sword destroyed them, as it says (Psalms 20:9), \"They are brought down and fallen, but we are risen, and stand upright.\" \"Save my soul from the wicked, with Your sword.\" This was accomplished through the power of my forefathers and the power of the Torah, which is called a sword, as it says (Isaiah 49:2), \"And He has made my mouth like a sharp sword.\" Another interpretation is that my soul was saved from that which was destined to come upon me through the power of that sword that Isaac said to me (Genesis 27:40), \"And by your sword shall you live.\" Another interpretation is that it is the same sword with which you will descend in the world to come, as it says (Isaiah 10:5), \"Woe to Assyria, the rod of My anger.\" Rabbi Yehoshua ben Levi said in the name of Rabbi Levi, \"My soul was saved from that wicked one whom you will eventually defeat with your sword,\" as it says (Isaiah 34:5), \"For My sword is sated in heaven.\"...",
            "\"Your hand, O Lord, has killed them; they were killed by the sword. David spoke before the Lord, saying, 'Who are the mighty ones that have taken dominion from under your hand, and you have ruled over them in your world to subjugate them to your children? And who is this Nebuchadnezzar and Belshazzar?' And it is only the mighty ones who die, as it is said (Deuteronomy 3:6), 'We utterly destroyed them, as we did to Sihon king of Heshbon, destroying every city—men, women, and children.' 'They were killed by the sword,' because you ruled over the land. And there is no \"Chald\" but the land, as it is said (Psalms 49:2), 'Hear this, all you peoples; give ear, all inhabitants of the world, both low and high, rich and poor together.' 'Your belly you fill with treasure,' for they were enriched from the hidden treasures of the Temple, as it is said (2 Kings 24:13), 'He carried away all the treasures of the house of the Lord and the treasures of the king's house.' 'Their infants will be dashed in pieces,' as it is said (Jeremiah 27:7), 'All nations shall serve him and his son and his son's son.' 'And their leftovers to their children,' one orphan remained, and she became the queen of a kingdom that was not hers, as it is said (Esther 1:9), 'Also Queen Vashti gave a feast.' 'Your hand has killed them,' who were the mighty ones that ruled under your hand. 'They were killed by the sword,' because you ruled over the world. 'Their infants will be dashed in pieces,' but some remained alive, to whom you gave peace in this world, and your storehouses were filled with their treasures. 'Their infants will be dashed in pieces,' these are the Aspianus and his companions, and their leftovers were the two orphans who remained, Romulus and Remus. And you appointed for them a she-wolf who suckled them until they grew up and became great kings.\"",
            "Another thing, in the generation of the Shoah, one speaks of the heroes who gave their lives for the sanctity of God and died by your hand. Your hand kills. They died by the sword. These are those who elevated their bodies to decay, like Rabbi Shimon bar Yochai and his son, who were hidden for thirteen years until their bodies decayed. What did the Holy One, blessed be He, do? He saw him judging the birds, and they would come before him and take a drop of blood and leave. And some of them would come and take a feather. When Rabbi Shimon bar Yochai saw this, he said, \"Even a bird does not come to this world without the will of the Almighty.\" Birds cannot be caught without the consent of the Almighty. We, however, can be caught without the consent of the Almighty, but once we are caught, we are immediately released and the land of Israel is purified and separated. The Holy One, blessed be He, said to him, \"David has lost his portion in life, but it is said of his descendants, 'How abundant is the goodness that You have stored up for those who fear You.' (Psalm 31:20) 'He will look with favor on your work and bring your children under your protection.' (Psalm 103:17) 'He will spare his life for the sake of his children.' (Psalm 72:14) 'He will deal kindly with His anointed, with David and his descendants forever.' (Psalm 18:51) David said before the Holy One, blessed be He, 'Master of the Universe, these [righteous people] come from the strength of Torah and good deeds. But I come before You like a poor man seeking charity, as it is said, \"I will be satisfied when I awaken in Your likeness.\" (Psalm 17:15) I will be satisfied together with those righteous people, as it is said, \"Awake and sing, you who dwell in the dust.\" (Isaiah 26:19)'Another thing, I swear to see in the future, as it is said, 'For no man can see Me and live.' (Exodus 33:20) But in the future, at the time of the resurrection of the dead, I swear to see, as it is said, 'And on that day, it shall be said, \"Behold, this is our God.\" (Isaiah 25:9) 'And it shall be said, \"The Lord has returned to Zion, and they have seen Him face to face.\"' (Isaiah 52:8)",
            "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).",
            "\"Speak otherwise and ride on a cherub and float on the wings of the wind.\" Rabbi Tanchuma said: \"Every war that the people of Israel waged against the nations of the world, they will fight in the future, as it says (Zechariah 14:13), 'A great tumult from the Lord will arise against them.' There, the incidents of the war and its occurrences are explained. It is said: 'Anyone who raises himself up will end up going into the fire.' Similarly, it says in the case of the generation of the Flood, the generation of the Dispersion, the people of Sodom, Gog and Magog, Sancheirev, King Hiram, Nebuchadnezzar, and Esau (Daniel 7:11), \"And I watched until the beast was slain and its body destroyed, and it was thrown into the blazing fire.' It is said (Obadiah 1:18), 'The House of Jacob will be fire and the House of Joseph flame.' And Pharaoh blasphemed himself and said (Exodus 5:2), 'Who is the Lord?' He was punished by his own actions. Sancheirev blasphemed through his messenger, as it says about him (2 Kings 19:23), 'By the hand of your messengers you have blasphemed God.' He was punished by an angel, as it says (2 Kings 19:35), 'Then the angel of the Lord went out.' It is written in the language of 'tumult,' even though it is not written in other wars, to teach you that everyone fought them everywhere. As it is written, 'and floated on the wings of the wind.' Rabbi Yehuda said: 'The spirit comes out only from between the wings of living creatures,' as it says, 'and floated on the wings of the wind.' It is similar to a king whose son was kidnapped, and his servants offered him the chariot to chase after them. The king said, 'If I wait until they offer me the chariot, my son will be lost.' What did the king do? He took one horse from the chariot and chased after them. Similarly, the Holy One, blessed be He, took one cherub from the throne of glory and rode on it and waged war with Egypt, as it says, 'and rode on a cherub.' Where do the wheels of the chariot come from? Rabbi Chanina bar Papa said, 'Flesh and blood [make up] the chariot from below, but the Holy One, blessed be He, has a chariot above, as it says (Deuteronomy 33:27), 'The eternal God is your refuge, and underneath are the everlasting arms.' One verse says 'floated' and another verse says 'saw.' The statement \"ישת חשך סתרו\" means that God has many hidden worlds, and he is going to reveal them. This is supported by the verse that says \"he makes darkness his hiding place\" (Psalm 18:12). Rabbi Nehemiah explains that the darkness that was brought upon Egypt came from the darkness of Gehenna (a Jewish concept of hell), as it says in Job 10:22 \"a land of darkness, like utter darkness.\" [In essence, the idea is that God has many hidden worlds beyond what we can see and comprehend, and darkness is often used as a metaphor for these hidden places. The darkness that was brought upon Egypt was a manifestation of one of these hidden worlds.]",
            "\"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.\"",
            "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: <b>The teaching of the LORD is innocent.</b> (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. <b>The teaching of the LORD is innocent</b> refers to the order of Women. <b>The testimony of the LORD is trustworthy</b> (ibid.) refers to the order of Seeds, which trusts in the life of the word and sows seeds. <b>The awe of the LORD is pure</b> (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.",
            "<b>The precepts of the LORD are straightforward, making the heart rejoice</b> (Psalm 19:9) refers to the order of Festivals, which has in it the sukkah, lulav, and festivals. As it is written in it, <b>And you will rejoice in your festivals.</b> (Deuteronomy 16:14). <b>The commandment of the LORD is clear</b> (Psalm 19:9) refers to the order of Holinesses, which clarifies the eyes to holy things. <b>The judgements of the LORD are true and correct together</b> (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.",
            "Another interpretation: <b>The precepts of the LORD are straightforward</b> (Psalm 19:9) — Taught Ḥizkiyah son of Ḥiyyah, these are words of Torah, which are a crown for the head, as it is said <b>For a graceful wreath are they on your head, a necklace on your throat.</b> (Proverbs 1:9). A remedy for the heart — <b>making the heart rejoice</b>. A salve for the eyes — <b>The commandment of the LORD is clear, illuminating the eyes.</b> An elixir for plague — <b>Cure for your gut it will be</b> (Proverbs 3:8). And a potion for the intestines — <b>and a potion for your innards.</b> (ibid.) And the number of swallowings is 248 organs — <b> and to all his flesh it heals.</b> (Proverbs 4:24). ...ALTERNATIVE translation...: Another interpretation of \"פקודי ה' ישרים\" is given by Rabbi Hizkiyah bar Hayya. He said that these are the words of the Torah that are a crown for the head, as it is written, \"for they shall be a garland of grace to your head and a necklace around your neck\" (Proverbs 1:9). They are balm for the heart, and they give joy to the soul. The commandments of the Lord are clear and enlighten the eyes. They are a remedy for the wound, as it is written, \"Heal me, O Lord, and I shall be healed; save me, and I shall be saved, for you are my praise\" (Jeremiah 17:14). They are a tonic for the stomach and give strength to the bones, as it is written, \"It will be health to your flesh and refreshment to your bones\" (Proverbs 3:8). And how do we know that they penetrate to the two hundred and forty-eight organs and heal the whole body? As it is written, \"For they are life to those who find them and healing to all their flesh\" (Proverbs 4:22).",
            "<b>The awe of the LORD is pure</b> (Psalm 19:10) — said Rabbi Levi, since Aaron would revere the Name, as it is written <b>And I gave to him awe and he revered Me.</b> (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, <b>Say to the priests the children of Aaron...</b> (Leviticus 21:1). <b>And correct together</b> (Psalm 19:10) — R. Shim'on son of Laqish said, \"Correct by means of an <i>a fortiori</i>.\" 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.\"",
            " <b>More desireable than gold, or than greatly fine gold.</b> (Psalms 19:11) We did not know who was more deisreable, Israel or the nations that worship stars and constellations. Solomon came and explained. <b>In his shade I delighted and sat.</b> (Song of Songs 2:3) <b>In guarding them is much reward [<i>eqev rav</i>]</b> (Psalms 19:12) — anyone who guards the Torah is made a rabbi [<i>rav</i>]. Another interpretation: anyone who guards the Torah to its end [<i>eqev</i>] is a rabbi [<i>rav</i>], 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)\n"
        ],
        [
            "",
            "",
            "",
            "",
            "",
            "",
            "",
            "",
            "",
            "",
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            "",
            "",
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            "",
            "",
            "... “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.”",
            "",
            "",
            "",
            "Save me from the mouth of the lion and from the horns of the oryx. Rabbi Huna bar Idi said, \"When David was a shepherd, he found a sleeping oryx in the wilderness and assumed it was a mountain. He climbed on it and rode it. The oryx woke up and stood still while David rode it up to the heavens. At that moment, David said, 'If You bring me down from this oryx, I will build You a temple a hundred cubits tall, like this oryx's horn.' Some say that he measured its length, while others say that he measured its width. What did the Holy One, blessed be He, do? He sent a lion. When the oryx saw the lion, it became frightened and lay down. David climbed down to the ground. When David saw the lion, he also became frightened. Therefore, it is said, 'Save me from the mouth of the lion and from the horns of the oryx,' just as You answered me from the horns of the oryx.\"... "
        ],
        [
            "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.\n"
        ],
        [
            "\"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.",
            "Another thing to you, God. This is what the scripture says (Psalms 31:6): \"Into Your hands I entrust my spirit.\" In the custom of the world, people entrust their deposits to someone, and that person replaces one person's deposit with another's. However, the Holy One, blessed be He, is not like that, as it says (Jeremiah 10:10): \"But the Lord is the true God.\" Perhaps someone stood up in the morning and sought his soul and did not find it. Or maybe he found his soul in someone else's hand, or someone else's soul was in his hand. Therefore, it is said, \"But the Lord is the true God.\" Rabbi Alexander said that people entrust flesh and blood with new things, and he returns them worn out and broken. However, the Holy One, blessed be He, entrusts worn out and broken things, and He returns them renewed. You should know that this worker works all day, and his soul is exhausted from it and happy. And when he sleeps, he is exhausted and completes his soul for the Holy One, blessed be He, and it is entrusted to Him. And in the morning, it returns in a new creation, as it says (Lamentations 3:23): \"New every morning, great is Your faithfulness.\" Rabbi Shimon said in the name of Rabbi Simon that from the fact that You renew us every morning, we know that Your faith in our redemption is great. When the Temple stood, if a person sinned, he brought a sacrifice and atoned for himself. Now that we have no sacrifice, our soul is entrusted to You, and we have nothing to rely on but Your mercy. \"To You, God, I entrust my soul.\" Rabbi Yehuda says that even the Holy One, blessed be He, grants us more forgiveness than we deserve (Isaiah 55:7): \"And to our God, for He will abundantly pardon.\"",
            "Another thing from you, God. Solomon said (Proverbs 25:25) \"Cool water to a weary soul\". David was tired and his soul yearned to be in the Temple, as it says (Psalms 26:8) \"I love the house where you dwell\" and (Psalms 84:3) \"My soul longed, and even pined for the courts of God\". (Psalms 27:4) \"One thing I ask from the Lord, this only do I seek: that I may dwell in the house of the Lord all the days of my life\". God said to him, \"You don't know who will ascend the mountain of the Lord.\" He should keep his hands clean and his heart pure. One who possesses these two qualities should immediately be happy and say \"I have them\". As it says (1 Samuel 13:14) \"The Lord has sought out a man after his own heart\". Therefore it is said, \"Cool water to a weary soul.\" And it says (Psalms 119:106) \"I have sworn and confirmed that I will keep your righteous laws.\" He receives two rewards: the reward for action and the reward for oath. Therefore it is said of you, \"I have trusted.\" Rabbi Yitzhak said, \"In your Torah there are twenty-two letters.\"",
            "Another thing, O Lord, I have trusted in You. There was a story about a man named Kiston who was a great person and had a name in the country. There was another man there, and the guards of the country passed by and found one innkeeper and captured him. He said, \"Do not do this to me, for I am a son of the king's house.\" When they heard this, they released him and kept him until morning. In the morning, they brought him to the king and said, \"We found your son last night.\" The king said to him, \"My son, do you know me?\" He said, \"No.\" The king said, \"Then how are you my son?\" He said, \"I beg you, I am not your son, but I trusted in you.\" He said to them, \"Since he trusted in me, leave him alone.\" And so David says, \"In You, O God, I have trusted, so let not my enemies rejoice over me. And not only me, but all those who hope in You shall not be ashamed.\"...",
            "The traitors shall dry up in vain. Rabbi Pinchas said that King David, our Master of the world, said, \"When I stand in prayer before You, may my prayer not be despised before You, because the eyes of Israel are dependent on me and my eyes are dependent on You. If You hear my prayer, it is as if You have heard their prayer.\" And similarly, we find in the public fast, when the congregation is fasting, the cantor goes down before the ark, and the eyes of the congregation are dependent on him, while his eyes are dependent on the Holy One, blessed be He, and He hears their prayer. Therefore it is said, \"None of your petitioners shall be desolate.\"",
            "\"Make known to me Your ways, O Lord.\" Rabbi Berachiah said in the name of Rabbi Yochanan: \"It is compared to a physician who had a disciple and taught him all types of healing except for a certain wound. The physician said to the disciple, 'You have taught me all types of healing except for this particular wound. Please teach it to me.' Similarly, Moses said to God, 'Make known to me Your ways.' And it says, 'He made known His ways to Moses' (Psalms 103:7) and 'Show me Your glory' (Exodus 33:18), meaning the way that You conduct the world.\"God replied to Moses, \"You cannot comprehend My ways.\" Rabbi Zeira said in the name of Resh Lakish: \"Moses said to the Holy One, blessed be He, 'When I said to You, \"They will soon stone me\" (Exodus 17:4), You appeased me. And likewise when I argued with the Israelites, You appeased me. As it says, 'And Moses took the tent and pitched it outside the camp' (Exodus 33:7). And it teaches us to learn from the humble, to be like the disciple to his teacher. Rabbi Yehuda said, 'It says, \"Anyone who seeks out Moses\" (Exodus 33:7), but it should have said, \"Anyone who seeks out God.\" This teaches us that whoever seeks out the face of an elder is considered as if he seeks out the face of the Divine Presence.'\" God said to Moses, \"You have two hot-headed individuals in your midst, the teacher and the disciple. If that is the case, go back to them.\" As it says, 'And the Lord spoke to Moses face to face' (Exodus 33:11). I don't know what this verse means. When it says, 'And return to the camp' (Exodus 33:14), it teaches us that God allowed Moses to rescind his vow and brought the tent back into the camp. At that moment, Rabbi Acha found his opening to pray to God to make known to Israel the ways of God.\" As it is said (Deuteronomy 32:4), \"The Rock! — His work is perfect.\" And similarly, we find in Samuel the Ramathite that he was held in the same esteem as Moses, as it is said (Jeremiah 15:1), \"Even if Moses and Samuel stood before Me...\" And it is said (Psalm 99:6), \"Moses and Aaron were among His priests, and Samuel among those who called on His name.\" And you can find that everything written about one is also written about the other. This one is Levi, and this one is Levi. This one sang a song, and this one sang a song. This one was king over Israel, and this one was king over Israel. This one reigned for forty years, and this one reigned for forty years. This one waged wars, and this one waged wars. This one killed kings, and this one killed kings. This one built altars, and this one built altars. This one offered sacrifices, and this one offered sacrifices. This one read from the Torah, and this one read from the Torah. This one prayed for Israel, and this one prayed for Israel. This one served as a priest, and this one served as a priest. Another thing: \"Inform me, please, of Your ways\" (Exodus 33:13). He said before Him, \"Inform me, in what manner do You deal with the nations of the world?\" He directed me in His truth and taught me, for You are my God, and for You, I waited all day long. And is it possible for a person to pray all day long? Rather, since this world is a day for the nations of the world and a night for Israel, therefore, I waited for You all day long....",
            "Remember your mercy, Lord, and your steadfast love. Rabbi Yehoshua ben Levi said that this is a practice of piety that was observed by Adam, the first man. For it is written (Genesis 2:17), \"for on the day you eat from it you will certainly die.\" But had it not been for the one day that You, God, granted to him, which was like a thousand years, how could he have produced offspring? Indeed, from the beginning of time they have existed, from the days of Adam.",
            "\"Do not remember the sins of my youth or my transgressions,\" said Rabbi Yudan in the name of King David. \"May my sins and transgressions be as my sins of youth. Just as my sins of youth were not actual sins, so too all my sins will not be actual sins.\" \"Remember me according to your kindness,\" he said. Rabbi Elazar gave a parable of a king who made a great feast and said to his steward, \"Invite wise men and not common people or laborers.\" The steward said to him, \"My lord the king, your feast is so great that only common people and laborers will suffice.\" So David said, \"Remember me according to your kindness, for the Lord is good to all.\" Rabbi Yosei bar Hanina gave a parable of a king who made a feast and invited guests who were supposed to arrive at four, five, and six o'clock, but did not come. As the evening wore on, the guests began to show up. The king said to them, \"I need to hold a great feast for you, for if you had not come, I would have thrown the food to the dogs.\" So too, the Lord said to the righteous, \"I am holding a great good for you, for I created my world for you. For if not for you, to whom would I have given all the good that I have prepared for the future?\" As it is said (Psalm 31:20), \"How great is your goodness, which you have laid up for those who fear you.\"...",
            "\"Good and upright is the Lord; therefore, He instructs sinners in the way. Another explanation: Why is He good? Because He is upright. Why is He upright? Because He instructs the repentant in the way. Rabbi Avin said: On every word and every letter, he [Moses] stood and made a crown, and on every crown, he engraved the divine image [of God], and his hand was bent [from the effort], showing the place where the cities of refuge were to be located. Therefore, instruct sinners in the way. Similarly, Pharaoh struck him with hail and said to him (Exodus 9:19), 'Send away your livestock.' All the ways of the Lord are loving-kindness and truth. One may study any Talmud [teaching].\"",
            "\"All the ways of the Lord are kindness and truth. You can say to the Christian his covenant. Another explanation: 'All the ways of the Lord' - when Moses said to Israel (Deuteronomy 13:5) 'After the Lord your God shall you walk,' they asked, 'Who can follow Him?' As it is said (Nahum 1:3) 'The Lord hath his way in the whirlwind and in the storm.' And it is said (Psalm 77:20) 'Thy way was in the sea, and thy path in the great waters.' Moses said to them, 'I tell you, the ways of the Holy One, blessed be He, are all kindness and truth. Kindness - this is acts of kindness. Truth - this is the Torah. As it is said (Proverbs 23:23) 'Buy truth, and sell it not.' And to whom did He give His covenant? Rabbi Shemlai said, 'We find that the Holy One, blessed be He, adorned brides, visited the sick, and buried the dead.' Adorned brides - as it is said (Genesis 2:22) 'And the Lord God built the side.' This teaches that He fashioned Eve and brought her to Adam. Just as in the rings of the sea they call the little ring 'banita.' Visited the sick - as Abraham did, as it is said (Genesis 18:1) 'And the Lord appeared unto him.' To visit the sick. Buried the dead - as Moses did, as it is said (Deuteronomy 34:6) 'And he buried him in the valley.'\"",
            "Who is this man? This is Abraham, as it says (Genesis 20:7), \"Now therefore, restore the man's wife, for he is a prophet, and he will pray for you, and you will live.\" He feared the Lord. This is Abraham, as it says (Genesis 22:12), \"Now I know that you fear God, since you have not withheld your son, your only one, from Me.\" He will guide us in the way to choose, as he was taught a good way to know God's name, as it says (Genesis 17:1), \"Walk before Me and be perfect.\" His soul leaned toward good. He is buried in the cave, and his descendants will inherit the land, as it says (Genesis 24:7), \"The Lord, the God of heaven, Who took me from my father's house and from the land of my birth, and Who spoke to me and Who swore to me, saying, 'To your offspring will I give this land'.\"",
            "Another man, who is he? This is Joseph, as it says (Genesis 37:15), \"And a man found him, and behold! he was wandering in the field, so the man asked him, saying, 'What do you seek?'\" He feared the Lord, as it says (Genesis 42:18), \"On the third day, Joseph said to them, 'Do this and you will live, for I fear God.'\" He will guide us in the way to choose, as he did not sin with his master's wife. His soul leaned toward good. He is buried in the cave, and his descendants will inherit the land, as it says (Numbers 32:33), \"So Moses gave to them, to the sons of Gad and to the sons of Reuben and to half the tribe of Manasseh the son of Joseph, the kingdom of Sihon, the king of the Amorites, and the kingdom of Og, the king of Bashan, the entire land with its cities and the territory surrounding them.\"",
            "Another man, who is he? This is Levi, as it says (Deuteronomy 33:8), \"About Levi he said: 'Your Thummim and Urim belong to the man of your kindness, whom you tested at Massah and with whom You quarreled at the waters of Meribah.\" He feared the Lord, as it says (Malachi 2:5), \"My covenant was with him, life and peace, and I gave them to him, and the fear with which he feared Me, he was in awe of My Name.\" His soul leaned toward good. He is buried in the cave, and his descendants will inherit the land, as it says (Numbers 25:13), \"It shall be for him and his descendants after him as a covenant of an eternal priesthood, because he was zealous for his God and atoned for the children of Israel.\"...",
            "The secret of the Lord is with those who fear Him. Initially, He reveals it to those who fear Him, and afterwards, to the righteous. As it is said, \"The secret of the Lord is with the upright.\" Rabbi Simon said, \"There are no secrets for the upper ones, but there are secrets for the lower ones.\" It once happened that Rabbi Yosi ben Durmaskis went to greet Rabbi Eliezer in Lod and asked him, \"What new thing was taught in the study hall today?\" Rabbi Eliezer replied, \"They counted and concluded that Ammon and Moab tithe the tithe of the poor in the Sabbatical year.\" Rabbi Yosi said to him, \"Your hands are extended, and your eyes are open.\" Rabbi Eliezer also extended his hands and received his eyesight. Then Rabbi Eliezer wept and said, \"The secret of the Lord is with those who fear Him. Go out and tell them not to be confident in their counting, for this is the tradition I received from Rabbi Yochanan ben Zakkai, who heard it from his teacher, and his teacher heard it from Moses at Sinai: Ammon and Moab tithe the tithe of the poor in the Sabbatical year.\" When Rabbi Yosi's vision was restored, he returned to the people and related the tradition to them.",
            "Turn to me and be gracious to me, for I am lonely and afflicted. Was David really both lonely and poor? But isn't it written (1 Chronicles 7:15) that David was the seventh son? And it is written (2 Samuel 22:28) \"You save an afflicted people, but your eyes are on the haughty to bring them down.\" Rather, David said before God, \"Since I have been appointed king over Your people, their eyes are upon me, and my eyes are upon You, for they are many and I am alone against them.\" Therefore, \"I am lonely and afflicted.\" My enemies see me and they multiply, hating me with unjustified hatred. If Esau hated Jacob because he took the birthright, he still had to deal with him through the law. But what did David do to the barbarians and the Antonites?"
        ],
        [
            "To David, judge me, O Lord, and plead my cause against an ungodly nation; O deliver me from the deceitful and unjust man. One verse says (Psalm 143:2), \"And enter not into judgment with thy servant; for in thy sight shall no man living be justified.\" And another verse says (Psalm 35:23), \"Judge me, O Lord my God, according to thy righteousness; and let them not rejoice over me.\" Rather, when you judge the righteous, do not enter into judgment with me. But when you judge the wicked, judge me, O Lord. Another interpretation: until the judgment is not yet finished, judge me. But once the judgment is finished, do not enter into judgment with me.",
            "Another thing is what the scripture says (Proverbs 12:1): \"Whoever loves discipline loves knowledge.\" There are four who were punished. One was punished and kicked. This was Job, who was punished and kicked. Likewise, it says (Job 10:2): \"Let me know why You contend with me. Is it right for You to oppress me?\" I know that You have the power, and You do as You please. (Job 34:30) \"That the godless man should not reign, that there be no one to ensnare the people.\" This was punished and kicked. The second was punished and played with. This was Abraham, as it says (Genesis 17:17) \"Then Abraham fell upon his face and laughed, and said in his heart, 'Shall a child be born to a man who is one hundred years old? And shall Sarah, who is ninety years old, bear a child?'\" And why was Abraham similar to a king who swore to hit his son and said to him, \"My son, I have sworn to hit you\"? The son replied, \"The power is in your hand.\" He hit him and thought that his son would say \"Enough,\" but once he hit him, the father said, \"Enough, I have hit him.\" Similarly, (Genesis 17:1) \"When Abram was ninety-nine years old, the LORD appeared to Abram and said to him, 'I am El Shaddai; walk before Me and be blameless.'\" I have hit him enough. The third was punished and asked his beloved not to hit him. This was Hezekiah, as it says (Isaiah 38:2) \"Then Hezekiah turned his face to the wall and prayed to the LORD, and said...\" Rabbi Nathan said: He was also punished and kicked, as it says (Isaiah 14:31) \"Wail, O gate! Cry, O city! Melt away, O Philistia, all of you! For smoke comes out of the north, and there is no straggler in his ranks.\" This tells us that his blows were as severe as those of Job. In Job it is written (Job 19:20) \"My bones cling to my skin and to my flesh, and I have escaped by the skin of my teeth.\" And in Hezekiah, it is written (Isaiah 38:13) \"I composed my soul as a weaned child. Like a weaned child on its mother's lap, so is my soul within me.\" This tells us that even the skin of his teeth was taken away. The fourth said, \"Why is the strap hanging? Direct me with it.\" This was David, as it says to David, \"Judge me, O LORD.\" And likewise, Solomon says (Proverbs 12:1) \"Whoever loves discipline loves knowledge.\" And David also says (Psalm 94:12) \"Blessed is the man whom You discipline, O LORD.\"",
            "\"Test me, O Lord, and try me. Test me like Abraham, as it is written (Genesis 22:1), 'And God tested Abraham and he withstood the test.' Try me like Isaac, who was tested and stood firm. Refine my kidneys; refine me like Joseph, who was refined and found trustworthy. When he was tested, he said, 'I have no strength, please do not judge me harshly,' as it is written (Psalm 143:2), 'And do not enter into judgment with Your servant.' But even so, God did not turn away from him in judgment, but rather wrote about him, as it is written (I Kings 15:5), 'For David did what was right in the eyes of the Lord, except in the matter of Uriah the Hittite.' From this we learn that a person should not become arrogant and say, 'I am sure of myself.' Look at David, who possessed all these qualities, as it is said (Psalm 26:3), 'For Your kindness is before my eyes, and I walk in Your truth. I do not sit with deceitful men, and I hate the congregation of evildoers. I will wash my hands in innocence; I will say, 'Do not come into judgment with me.''\" \"Furthermore, it is said (Ecclesiastes 7:20), 'For there is no righteous man on earth who does good and does not sin.' And Solomon says before God that a king who hires workers and they do their job well, he should pay them their due wages, and this is considered a great virtue. When is the king praised? When he hires wicked workers who do not do their job well and still pays them their wages, and this is a great act of kindness. And it is also said (I Kings 8:57), 'May the Lord our God be with us, as He was with our fathers.'\"",
            "I hate the congregation of evildoers. Which congregation is this? The congregation of Korah, as it is said (Numbers 16:19), \"And Korah assembled all the congregation against them.\" And which congregation do I love? (Exodus 35:1) \"And Moses assembled all the congregation of the children of Israel.\" (1 Kings 8:1) \"Then Solomon assembled the elders of Israel.\" And I will not sit with the wicked. This is the congregation of Korah, as it is said (Numbers 16:26), \"Depart now from the tents of these wicked men.\"",
            "I will wash my hands with cleanliness, so that it is through legitimate means and not through theft, as it is taught (Mishnah Sukkah 3:11), \"A stolen or dried-out palm branch is invalid.\" I will be free of violence and theft, so that I do not become a prosecutor turned into a defendant. And afterwards, \"I will surround Your altar, O Lord\" (Psalms 26:6). As it is taught, \"Every day the altar is surrounded once and they say (Psalms 118:25), 'Please, O Lord, save us now!'\"...",
            "\"I have loved the Lord.\" This is equivalent to the creation of Your world. In the beginning, it is written (Genesis 1:1) \"In the beginning God created the heavens and the earth.\" And in the Tabernacle, it is written (Exodus 26:7) \"And you shall make curtains of goats' hair.\" On the second day, let there be a firmament and let it divide. In the Tabernacle, it is the partition. On the third day, let the waters gather together. In the Tabernacle, it is written (Exodus 30:18) \"And you shall make a bronze basin, and its base also of bronze, for washing.\" And water shall be put therein. On the fourth day, let there be luminaries. In the Tabernacle, it is written (Exodus 25:31) \"And you shall make a lampstand of pure gold.\" On the fifth day, let the waters bring forth living creatures. In the Tabernacle, it is written (Exodus 25:18) \"And you shall make two cherubim of gold.\" On the sixth day, let man be created. In the Tabernacle, it is written (Exodus 28:1) \"And take unto yourself Aaron your brother.\" On the seventh day, they finished and consecrated it. And in the Tabernacle, it is written (Numbers 7:1) \"And it came to pass on the day that Moses had finished setting up the tabernacle.\" This is the meaning of what is written (Deuteronomy 4:26) \"I call heaven and earth to witness against you this day.\" To hear [this] in the voice of gratitude. Rabbi Avin said: This [Psalm] contains elements of the past and elements of the future. (Psalm 106:1) \"Give thanks to the Lord, for He is good.\"",
            "Do not gather with the sins of my soul. These are the stoned and burned. And with people of blood, my life. These are the killed and strangled. Another matter, these are the Egyptians. For Jacob says (Genesis 47:29) \"Please do not bury me in Egypt.\" Rabbi Yochanan said we find in two places about the righteous who pray that they not be gathered with the wicked. Daniel said (Daniel 2:18) \"to request compassion from the God of Heaven concerning this secret, so that Daniel and his companions would not be destroyed.\" David said, \"Do not gather with the sins of my soul.\" Rabbi Chalfata in the name of Rabbi Ibu said (1 Samuel 25:38) \"And it came to pass about ten days later, that the Lord struck Nabal, and he died.\" But isn't a plague only for three? It was taught: On one day, the death of anger; for two, death by panic; for three, death by plague. And Rabbi Chalfata ben Shaul taught: for four, death by excision; for five, the suffocating death (see Masechet Shabbat); for six, the death mentioned in the Torah; for seven, the death of love; and from here onwards, the death of suffering. What did you see to say that Nabal died from the plague? But the scripture connected his death to the seven days of mourning for Samuel the Righteous so that he would not interfere with the mourning and die in a plague. Rabbi Brechia in the name of Rabbi Samuel said, \"And it came to pass about ten days.\" It does not say here \"and it came to pass about ten days.\" Rather, it says \"the days.\" These are the ten days between Rosh Hashanah and Yom Kippur, so that one may repent. And it was recorded that the man touched the bones of Elisha and came back to life and stood on his feet. He returned to his house, but he only lived for an hour and died and was buried elsewhere, as it says \"Do not gather with the sins of my soul.\" And who was the son of the Shunammite woman? As it says (2 Kings 4:18) \"And it came to pass on a certain day that he came and went into his father.\" And \"And it came to pass after seven days that the waters of the flood were upon the earth\" (Genesis 7:10). Rav Hoshaya said that this teaches us that the Holy One, blessed be He, waited for seven days of mourning for Methuselah the righteous to repent, but he did not repent. This is based on the verse \"Do not gather my soul with sinners\".",
            "\"Those who commit lewdness are in their hands.\" Rabbi Pinchas HaKohen Bar Chama said: These are people who play with dice, who calculate with their left hand and support themselves with their right, and they rob and steal from each other."
        ],
        [
            "\"To David: The Lord is my light and my salvation, whom shall I fear? This is what is written (Isaiah 10:17): \"And the light of Israel will become a fire, and his Holy One a flame.\" In the custom of the world, people light a candle with their own matches. One might say that so-and-so who loves me will use my light, and so-and-so who hates me will not use my light. But everyone uses the light. However, the Holy One, blessed be He, is not like that. Rather, \"And the light of Israel will become a fire, and his Holy One a flame.\" The righteous will see, and the wicked will not. This was already demonstrated in Egypt (Exodus 10:23): \"But for all the children of Israel there was light.\" (ibid 13:21) \"And the Lord went before them by day.\" And it is said (ibid 14:20) \"And he gave light to them in the night.\" And it is said (Micah 7:8) \"When I sit in darkness, the Lord will be a light unto me.\" Therefore it is said, \"The Lord is my light and my salvation.\" (Psalms 27:1) And it is said (ibid 43:3) \"Send forth your light and your truth.\" (And an example for the future is said) \"God created the light which is hidden away for the righteous to use in the future.\" (Proverbs 13:9) \"The light of the righteous rejoices.\" And it is said (Genesis 1:4) \"And God saw the light, that it was good.\" Rabbi Yehuda, son of Rabbi Simon, said, \"God separated the light for Himself, as it were.\" A parable: A king who saw a beautiful garment and said, \"This is mine.\" Similarly, when God created the world, He said, \"No creature can use it except for me.\" And thus it is said (Daniel 2:22) \"And with Him is light.\" Rabbi Avin said, \"God took it and wrapped Himself in it like a garment, and He brightened the world with its radiance.\" And this is what is written (Psalms 104:2) \"He wraps Himself in light as with a garment.\" The Rabbis said, \"He separated it for Himself in order to give it to the righteous in the future.\" A parable: A king who had a beautiful garment and said, \"This is for my son.\" And thus it is said (Psalms 97:11) \"Light is sown for the righteous.\" David said before the Lord, \"Master of the Universe, when will the Messiah come?\" He said to him, \"When the end comes and Jerusalem is built, then I will bring him.\" \"And upon you, the Lord will shine. And if you wonder about this matter, the Holy One, blessed be He, has already shown an example to Israel, as it is stated (Exodus 14:20), 'And there was a cloud and darkness.' If there was a cloud, why was there darkness? And if there was darkness, why was there a cloud? Rabbi Hoshaya said, 'There were two faces to the cloud; for Israel, it was light, and for Egypt, it was darkness.' David said, 'I sing about that light, as it is said, \"The Lord is my light and my salvation\" (Psalm 27:1).' This is why the verse says (Psalm 119:105), 'Your word is a lamp unto my feet.' Why are the wicked compared to darkness? It is like someone who walks in the dark of night and stumbles upon a stone and falls. Then he reaches a thorn and falls into it. As it is said (Proverbs 4:19), 'The way of the wicked is like darkness; they know not at what they stumble.' Why are the righteous compared to light? It is like someone who walks with a torch in his hand. When he reaches a stone, he guards himself so as not to stumble. When he reaches a thorn, he guards himself so as not to fall into it. Thus, David said, 'When I come to desecrate the Sabbath, the Torah enlightens me, as it is said (Deuteronomy 5:12), \"Keep the Sabbath day holy.\" When I come to commit adultery, the Torah enlightens me, as it is said (Leviticus 20:10), \"The adulterer and adulteress shall surely be put to death.\" This is what is meant by the verse (Psalm 119:105), 'Your word is a lamp unto my feet.' Another interpretation: If we say 'lamp,' why do we say 'light?' And if we say 'light,' why do we say 'lamp?' David said, 'When I begin to study the Torah, I start with a little, and they flow from me. And when I enter into it, many gates open up for me.' Therefore, it is said, 'Your word is a lamp unto my feet, and a light unto my path' (Psalm 119:105).\"",
            "Another matter, a lamp to my feet. When did David say this verse? When he was going to the Valley of Rephaim. Nevertheless, he did not go to battle until he inquired with the Urim and Thummim if he should fight against the sons of Manasseh who fell upon him, as it is stated in Chronicles 1:12:21, \"As he was going to Ziklag, Manasseh's raiders fell upon him, etc.\" They helped David and killed the raiders, as it is stated in Samuel 1:30:17, \"And David attacked them from twilight until the evening of the next day, etc.\" And who was enlightening them? Lightning and thunder were lighting the way for him. \"Be my light, O Lord, and my salvation.\" Similarly, when he was going to the Valley of Rephaim, he did not go to battle until he inquired with the Urim and Thummim. Also, when Samuel came to anoint David, the angels were arguing before the Lord, saying, \"Master of the universe, why are you taking the kingship away from Saul and giving it to David?\" He said to them, \"I will show you the difference between Saul and David. Saul went and inquired with the Urim and Thummim. When he saw the Philistines, he said to the priest, 'Withdraw your hand,' and he did not finish what he was saying, as it is stated in Samuel 1:14:19, \"And it came to pass, as Saul talked unto the priest, etc.\" But David, when the Philistines attacked him in the Valley of Rephaim, at that very moment, he began to inquire with the Urim and Thummim, as it is stated in Samuel 2:5:22-23, \"And they continued to attack and scatter in the Valley of Rephaim. And David inquired again of God, and God said to him, 'Do not attack them from the front, rather circle around and come against them from the balsam trees, etc.' And David attacked them, etc.\" And why did He give him a sign with the tops of the balsam trees and not from behind them? Rabbi Berechiah said, \"Because they were all thorns.\" And whenever Israel is in distress, etc. (Job 14:1) If a man dies, will he live again? All the days of my hard service I will wait for my renewal to come. Regarding the symbol given to Job, Rabbi Berechiah said that it was placed at the beginning of the book because it is full of thorns. As long as Israel is in distress, their suffering is before Him, as it says, \"I am with him in trouble\" (Psalm 91:15). When the Philistines approached and Israel saw them only eight cubits away, they asked David, \"What shall we do?\" He replied, \"We have already been commanded from Heaven not to stretch out our hand against them until we see the tops of the trees waving.\" If we do reach out to them, they will kill us. It is better to die innocent than to die guilty. Instead, let us and you direct our eyes to our Father in Heaven. As soon as we put our trust in God, all the trees began to wave. They immediately reached out and struck the Philistines, as it says, \"So David did as the Lord commanded him, and he struck down the Philistines\" (2 Samuel 5:25). God said to His angels, \"See what is between Saul and David. Who caused David to be saved and His word to shine upon him? Be a lamp to his feet.\"",
            "...Another explanation. 'The LORD is my light and my help...' My light by the sea, as it says \"...and it lit up the night...\" (Exodus 14:20) And my help by the sea, as it says \"...Stand by, and witness the deliverance which the LORD will work for you...\" (ibid. v. 13) Whom should I fear? \"But Moses said to the people, “Have no fear!\" (ibid.) The LORD is the stronghold of my life, \"The LORD is my strength and might...\" (Exodus 15:2) Whom should I dread? \"Terror and dread descend upon them...\" (ibid. v. 16) When evil men assail me, \"As Pharaoh drew near...\" (Exodus 14:10) To devour my flesh, \"...My desire shall have its fill of them...\" (Exodus 15:9) R' Shmuel bar Nachmani said: the wicked do not leave this world until they announce their own verdict upon themselves. This is what is written \"I will pursue, I will overtake\" (ibid.) It does not then say 'we will divide' but rather \"I will divide the spoil\" (ibid.) I will be divided. It is they, my foes and my enemies, who stumble and fall, \"Who hurled Pharaoh and his army into the Sea of Reeds...\" (Psalms 136:15) From here forward Israel said 'Should an army besiege me...' meaning the army of Egypt, '...my heart would have no fear.' 'should war beset me, because of this would I be confident.' 'This' always refers to Torah, as it says \"This is the Teaching...\" (Deuteronomy 4:44) The rabbis explained this verse as referring to Rosh HaShanah and Yom Kippur. 'my light,' on Rosh Hashanah. 'And my help ,' on Yom Kippur. 'When evil men assail me,' this refers to the idolaters. 'To devour my flesh,' when they come to accuse Israel and say before the Holy One: these (meaning themselves) are idolaters and those (meaning Israel) are idolaters as well! 'my foes and my enemies,' the numerical value of the letters of hasatan (the accuser) is 364. Every day of the year he has the authority to make accusations, except on Yom Kippur (and Rosh Hashanah). For this reason Israel said 'Should an army besiege me,' meaning the idolatrous nations, 'my heart would have no fear.' 'Should war beset me, because of this would I be confident,' R' Levi said: because of the bequest which you wrote in the Torah \"Thus only shall Aaron enter the Shrine...\" (Vayikra 16:3)",
            "One time I asked God for something. Rabbi Abba bar Kahana said to ask for sovereignty. You found David asked for only one thing, while Solomon asked for two, as it says (Proverbs 30:7-8), \"Two things I ask of You; do not deny them to me before I die. Remove falsehood and lies far from me; do not give me poverty or riches; provide me with food in my allotted portion.\" (Proverbs 30:9) \"Lest, being sated, I renounce and deny You and say, 'Who is the Lord?' Or, being impoverished, I take to theft and profane the name of my God.\" He asked him which was the harder of the two, and he said the latter. Why did God give up on idolatry, sexual immorality, and murder, but not on desecration of His name, as it says (Ezekiel 36:39), \"As for those who follow their abhorrent practices, they will suffer the consequences. I will place their conduct on their own heads, declares the Lord God,\" and \"But you, House of Israel, shall no longer profane My holy name with your gifts and your abhorrent things.\"...",
            "Another thing I asked. God replied, \"At first you said, 'I asked one thing, to dwell in the house of God.' But then you said, 'To behold the beauty of God and to visit His sanctuary.' I say before you, Master of the Universe, that the servant should not be equal to his master. At first, you did not ask much of me, as it says, 'And now, Israel, what does the Lord your God ask of you, but to fear the Lord your God.' But then, you asked for many commandments, as it says, 'To walk in all His ways and to love Him.' Be content with being a servant, so that you may be like your master.\"...",
            "\"For He will hide me in His tabernacle on an evil day; He will conceal me in the concealment of His tent; on a rock He will raise me up. And now, my head will be raised up above my enemies around me.\" Rabbi Yaakov interpreted a verse in Joshua 8:30, \"Then Joshua built an altar to the LORD, the God of Israel, in Mount Ebal.\" Rabbi Yosei bar Chanina said, \"The altar was only dismantled by a prophet.\" And what is the reason for \"Be careful not to offer your burnt offerings anywhere you please\" (Deuteronomy 12:13)? Elijah used to offer sacrifices on Mount Carmel during the time of the prohibition of altars, every day. Rabbi Shmuel said, \"He accomplished all these things with his words\" (1 Kings 18:36). \"If the people of Israel return in repentance, the rains will come for them.\" Rabbi Yonatan brought a verse from the book of Judges 6:25, \"That night the Lord said to him, 'Take the second bull from your father's herd, the one seven years old. Tear down your father's altar to Baal and cut down the Asherah pole beside it.'\" Rabbi Acha said, \"Seven sins were committed with Gideon's bull: it was made from an Asherah tree, it had flawed stones, it was an unclean animal, it was worked and made foreign, it was slaughtered at night, and it was sacrificed on a high place.\" I only have Gideon to refer to. Samuel is also cited as an example in 1 Samuel 7:9, \"Then Samuel took a suckling lamb and sacrificed it as a whole burnt offering to the Lord. He cried out to the Lord on behalf of Israel, and the Lord answered him.\" Samuel was still young and a Levite at the time.",
            "\"If I did not believe in seeing the goodness of the Lord. Zevadi the son of Levi said: Any place where it is stated 'if not for the merit of the forefathers' and the verse (Genesis 43:10) states 'for had we not delayed.' We ourselves would not have gone from there in peace except for the merit of the forefathers. Rabbi Yochanan said: Every 'if not for' is due to the merit of the Almighty, as it says (Isaiah 1:9) 'if not for the Lord of hosts.' Rabbi Levi said: It is due to the merit of the Torah, as it says (Psalms 119:92) 'If Your Torah had not been my delight.' And it is due to the merit of faith, 'If I did not believe in seeing the goodness of the Lord.'",
            "'Hoping in the Lord.' Rabbi Chiyah bar Abba said: 'If you pray and repeat your prayer, then be certain that your prayer has been heard, and it will ultimately be fulfilled.' What is the reason for 'hoping in the Lord'? Strengthen your heart, and hope in the Lord.\""
        ],
        [
            "To David: Unto you, O Lord, do I lift up my soul. My rock, do not be silent from me. As it says in the verse (Lamentations 3:24), \"My portion is the Lord, says my soul.\" Israel says, \"Our portion is only the Holy One, blessed be He,\" as it says, \"My portion is the Lord.\" And the Holy One, blessed be He, says, \"My portion is only Israel,\" as it says, \"For the Lord's portion is His people\" (Deuteronomy 32:9). Therefore, when Israel prays, He answers them immediately, as it says, \"Unto You, O Lord, do I lift up my soul.\"...",
            "Another thing I will call out to you, O Lord. As it says in the scripture (Isaiah 26:13), \"O Lord our God, other lords than you have ruled over us, but we acknowledge your name alone.\" What does \"other lords\" mean? It means that they have humbled us, as it is written (Proverbs 27:22), \"Even if you grind a fool in a mortar, grinding them like grain with a pestle, you will not remove their folly.\" Rabbi Yehuda bar Simon said, \"They have humbled us like a husband who demands of his wife,\" as it is written (Deuteronomy 24:1), \"Suppose a man enters into marriage with a woman but she does not please him because he finds something indecent about her, and so he writes her a certificate of divorce, puts it in her hand, and sends her out of his house.\" (Isaiah 26:13) We will acknowledge your name and praise it, for you have not performed miracles for us until you have hallowed your name among us. The wicked Nebuchadnezzar decreed that we should worship foreign gods and bow down to images. We offered our lives for the sanctity of your name, so that we would not transgress against you, as it is written (Daniel 3:16-18), \"Shadrach, Meshach, and Abednego answered the king, 'O Nebuchadnezzar, we have no need to present a defense to you in this matter. If our God whom we serve is able to deliver us from the furnace of blazing fire and out of your hand, O king, let him deliver us. But if not, be it known to you, O king, that we will not serve your gods and we will not worship the golden statue that you have set up.'\" Immediately his anger was kindled, as it is written (Daniel 3:19), \"Then Nebuchadnezzar was so filled with rage against Shadrach, Meshach, and Abednego that his face twisted and he ordered the furnace to be heated seven times hotter than usual.\" Rabbi Yochanan said, \"He decreed that if they were bound with one cord, they should be bound with seven. The Rabbis said, 'If he heats the furnace seven times hotter, he should heat it forty-two times hotter.' When they saw this, they offered themselves to the flames to sanctify the name of the Holy One, blessed be He. Where did they learn this from? From the frogs. What is written about them? (Exodus 7:28) 'In your ovens and your kneading bowls.' When are kneading bowls found near an oven? When the oven is hot. This teaches us that they offered themselves to the flames to sanctify the name of the Holy One, blessed be He. What happened to them? All the frogs died, but those that went into the oven did not die because they had given themselves over to be burned in order to fulfill the decree of the Holy One, blessed be He.\" Todus, a Roman man, said, \"From here we learn that if the frogs, who have no merit from the Patriarchs and no covenant, did not die because they gave themselves up for the sanctity of God's name, how much more so should we, the children of Abraham, Isaac, and Jacob, who have the merit of the Patriarchs and are commanded to sanctify God's name.\" Plutin, a Roman man, said, \"They learned it from the Torah, as it is said, (Devarim 4:29)'But from there you will seek the Lord your God, and you will find Him.' The Rabbis said they learned it from Jeremiah, as it is said, 'You will seek Me and find Me when you search for Me with all your heart.'\" (Jeremiah 29:13)...",
            "Another thing I will call out to You, Lord. As it says in the verse (Proverbs 16:19), \"Better to be lowly in spirit along with the oppressed than to share plunder with the proud.\" Happy is the person who takes care of the oppressed and behaves humbly. But woe to the person who takes care of the wicked, as they will take care of their own interests and then depart from the world. As it says (Psalms 37:10), \"A little while, and the wicked will be no more; though you look for them, they will not be found.\" The Holy One, blessed be He, has said that even for a brief moment, the wicked will enjoy their own pleasures in this world and then they and their helpers will descend to Gehenna. Likewise, it says (Jeremiah 49:10), \"For I have stripped Esau bare; I have uncovered his hiding places.\" David said, \"I will not eat at their table or sit among them.\"...",
            "Another thing, I call to You, O Lord, to you I raise my voice. As the scripture says (Proverbs 16:19), \"Better to be lowly in spirit along with the oppressed than to share plunder with the proud.\" Blessed is the person who takes care of the oppressed and behaves humbly. Woe to the person who takes care of the wicked, for they take what is theirs and depart from the world, as it says (Psalms 37:10), \"A little while, and the wicked will be no more.\" The Lord said that in one hour, the wicked eat what is theirs in this world and then descend to hell, along with their helpers and anyone who participates with them. Thus it is written (Jeremiah 49:10), \"For I have sworn by Myself, saith the Lord, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all the cities thereof shall be perpetual wastes.\" David said, \"I will not eat at their table, nor will I sit with them.\"",
            "Another message to David, I call to You, O Lord, my rock, do not be deaf to me. Do not drag me away with the wicked. Rabbi Abba bar Zerayya said from the gardens of the tribes, You know their praise. It is written (Genesis 37:4), \"And they hated him and could not speak peaceably unto him.\" What was in their heart was on their lips. But further on (2 Samuel 13:22), \"But Absalom spake unto Amnon neither good nor bad.\" What was in their heart was not on their lips. For they do not understand the actions of the Lord. Hezekiah said, \"These are the times.\" Rabbi Yehoshua said, \"These are the stories.\" And the Rabbis said, \"This is the recitation of the Shema that we read, 'who creates light and makes darkness, who forms mountains and creates the wind, who brings forth bread from the earth.' Just as God created the two great lights (Genesis 1:16), He will destroy them in this world and will not rebuild them in the world to come.\"...",
            "\"The Lord is my strength and my shield.\" Rabbi Simon said: This can be compared to a king who had one pearl. His son came to him and said, \"Give it to me.\" The king said, \"It is not yours.\" The son persisted and the king eventually gave it to him. Similarly, the children of Israel asked God to give them the Torah. God said, \"It is not yours, it is from the heavenly realms.\" However, once they persisted, God gave it to them, as it says, \"The Lord will give strength to His people\" (Psalm 29:11). Rabbi Yochanan said that the people of Israel gave God a song of thanks for giving us the Torah, as it says, \"And from the songs of our gratitude.\"..."
        ],
        [
            "Psalm of David: Give to the Lord, O sons of the mighty, give to the Lord glory and strength. This is what is said in the book of Ezekiel (Ezekiel 34:22), \"I will save my flock, and they will no longer be a prey.\" And what shall I do for them? David said, \"I will shepherd them,\" as it is said (2 Samuel 5:2), \"One shepherd shall be over them, and he shall shepherd them, even my servant David.\" David said to God, \"You are my savior and my shepherd,\" as it is said (Psalm 28:9), \"Save your people.\" God replied, \"I am holding them back; pray before me.\" Give to the Lord, O sons of the mighty (give to Him). Another explanation: sons of the mighty, sons of the deaf, children who have something to respond to God but do not. Isaiah says (Isaiah 42:19), \"Who is blind but my servant? Or deaf as my messenger? I will send.\" And it also says (Genesis 22:14), \"And Abraham called the name of that place The Lord will see.\" God said to him, \"I wanted to answer you, but you did not answer me, and you were silent.\" God asked, \"What should I have answered you?\" Abraham replied, \"Yesterday, you said to me (Genesis 21:12), 'In Isaac shall seed be called to thee.' And now you say to me, 'Take your son.'\" God asked, \"Which one of them is the only one?\" Abraham replied, \"This one is the only one of his mother, and this one is the only one of his mother.\" God said, \"Whom you love.\" Abraham replied, \"I love them both.\" God said, \"Isaac.\" Just as I wanted to answer you and you did not answer me, so too, when your children sin, remember this time and turn your face to them, As it is written (Numbers 6:26), \"May the Lord lift up His countenance upon you.\" Just as I have lifted up My face to you, so it is said (Psalms 29:1), \"Ascribe to the Lord, O sons of the mighty, ascribe to the Lord glory and strength.\" Another explanation: \"sons of the mighty\" refers to those who are slaughtered like rams. Abraham said, \"I will sacrifice,\" and Isaac said, \"I will be slaughtered.\" Give glory to His name. When I mention His name, you should give Him glory, just as Moses said (Deuteronomy 32:3), \"For I will proclaim the name of the Lord; ascribe greatness to our God!\" Pray before Him, and they asked him, \"From where do we know how to begin?\" He said to them, \"What is written at the beginning of the section? 'Ascribe to the Lord, O sons of the mighty.'\" This refers to Abraham, Isaac, and Jacob. So too, bless with the first blessing, \"God of Abraham, God of Isaac, and God of Jacob.\" And what is the second mention? \"Glory and strength.\" So too, give glory to His name, for He revives the dead. And what is the third mention? \"Glory to His name.\" So too, bless Him, the Holy God. They counted for him eighteen blessings corresponding to the eighteen mentions that David said in \"Ascribe to the Lord, O sons of the mighty.\"..."
        ],
        [
            "A Psalm, a song for the dedication of the House, of David. Rav Ḥisda said: There is no difference between the Sanctuary of the tribe below and the Sanctuary of the tribe above, i.e., the Temple below corresponds precisely to the Temple above. Rabbi Abba asked: What is the meaning of “O God, the Lord of hosts; hear my prayer; give ear, O God of Jacob. Selah. Behold, O God our shield, and look upon the face of Your anointed. For a day in Your courts is better than a thousand elsewhere; I would rather stand at the threshold of the house of my God than dwell in the tents of wickedness” (Psalms 84:9-11)? The phrase “O God, the Lord of hosts” is a reference to the place where the Divine Utterances issue forth to the world, as it is stated: “For out of Zion shall go forth the law, and the word of the Lord from Jerusalem” (Isaiah 2:3). And it is written: “God in His holy dwelling place, is a father of the fatherless, and a judge of the widows. God settles the solitary in a house; He leads out the prisoners into prosperity; but the rebellious dwell in a parched land” (Psalms 68:6).",
            "Another explanation of Psalm Shir HaMaalot Chanukat HaBayit. This is what the verse (Job 41:3) means: \"Who preceded Me, that I should repay?\" Who thought in his heart to do a mitzvah before Me and I did not reward him for it? Who performed a commandment and I did not give him the reward before he even did it? Who made tzitzit and I did not give him the reward before he made the garment? Who made a fence for his roof and I did not give him the reward before he built the house? Who gave charity and I did not give him the reward before he gave the coins? Whoever thought in his heart to do a mitzvah, but did not do it, I credit him as if he did it. For David thought to build the Holy Temple and it is named after him, as it says, \"A Psalm, a Song of Dedication of the House, for David\" (Psalms 30:1).",
            "Another psalm, a song for the dedication of the house, by David. This is what the scripture says (Psalm 149:5): \"Let the faithful exult in glory, let them sing for joy on their couches.\" When the righteous depart from this world, three companies of angels attend them: one says (Isaiah 57:2) \"Peace be upon him,\" another says, \"Let them sing for joy on their couches,\" and a third says, \"He is going in peace, and his going is in the hands of the Lord.\" Rabbi Yehuda bar Simon said in the name of Rabbi Yoshiya: It is as if the Holy One, blessed be He, says to the departed, \"Peace be upon you.\" From whom did you learn this about the wicked? As it is said (Isaiah 57:21), \"There is no peace, says the Lord, for the wicked.\" If God said this to the wicked, all the more reason for Him to say \"peace\" to the righteous. Therefore, \"Let the faithful exult in glory.\" What is the glory that the Holy One, blessed be He, bestows upon the righteous when they depart this world and praise Him? Rabbi Chiya bar Yosei said: There is no difference between the living righteous and the dead except for speech alone, and they praise the Holy One, blessed be He, saying that He has placed them in the bundle of life, as it is said (1 Samuel 25:29), \"But the soul of my lord shall be bound up in the bundle of life.\" \"Let them sing for joy on their couches.\" \"Sing for joy\" means nothing other than dancing, as it is said (Psalms 118:15) a voice of singing and salvation in the tents of the righteous.\" Rabbi Yochanan said: \"When an elder sits and teaches and his lips move and murmur in the grave, it is said (Song of Songs 7:10) 'Your palate is like the best wine.' And it is written (ibid. 7:9) 'Your lips drip honey.' Therefore, let us rejoice in their beds. David said (Psalms 23:6) 'Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord forever.' Did David think that he would live forever? Rather, Rabbi Yehuda said that this should be said in synagogues and study halls. The Holy One, blessed be He, said to him, 'Even though you are dead, your name does not depart from My house forever. Rather, with every sacrifice that is brought, they mention you and recite songs of yours, such as a Psalm of David.' Moreover, the Holy One, blessed be He, said, 'Since you intended to build the Temple, even though your son Solomon built it in your name, I will call it by your name and write it as a song of David, as it is said, \"A Psalm, a Song for the Dedication of the House, of David\" (Psalms 30:1). Only for David and not for Solomon is it said.'\"...",
            "Another thing is a Psalm for the dedication song. This is what the scripture says (Psalm 32:13): \"The Lord's unfailing love surrounds the one who trusts in him.\" Rabbi Yehuda and Rabbi Nehemiah said that the measure of punishment is primary, and it does not yield good fruit, while the measure of good produces good fruit, as it says (Hosea 10:12): \"Sow righteousness for yourselves, reap the fruit of unfailing love.\" What does God do? He collects a person's sins and then gives them their reward. The rabbis said that even if God does not immediately collect a person's sins, as it says (Ezra 9:13): \"You, our God, have punished us less than our sins deserved.\" Rabbi Elazar and Rabbi Yosei bar Hanina said, \"The hand with the scales is like the hand with sins and the hand with merits.\" And what does God do? He inclines the scales toward mercy, as it says (Psalm 32:13): \"The Lord's unfailing love surrounds the one who trusts in him.\" Rabbi Yosei bar Hanina said, \"What does God do? He snatches the bill of sins that is in one hand and the merits are immediately decided.\" As it says (Micah 7:18): \"Who is a God like you, who pardons sin and forgives the transgression of the remnant of his inheritance?\" Rabbi Nehemiah said, \"If a Gentile intends to commit a transgression, even if God did not carry it out, He considers it as if he did it.\" For he says (Deuteronomy 26:5), \"An Aramean tried to destroy my father.\" But where did Laban destroy Jacob? Rather, because he intended to do so, the scripture considers it as if he had done it. And if a non-Jew intends to perform a mitzvah, it is not written for him until he does it, as it says (Daniel 6:15), \"Even until the sun rose.\" And the Holy One, blessed be He, did not consider it against him until he did it. And if an Israelite intends to commit a sin but does not do it, the Holy One, blessed be He, does not write it until he does it, as it says (Micah 2:1), \"Woe to those who devise iniquity and work evil upon their beds.\" David said, \"If I had seen iniquity in my heart, the Lord would not have heard me\" (Psalms 66:18). And if one intends to perform a mitzvah but is prevented from doing so, the Holy One, blessed be He, considers it as if he had done it. Know that David intended to build the Temple, and even though he did not build it, it was written in his name, as it says, \"A psalm, a song for the dedication of the House, by David\" (Psalms 30:1). From this we learn that anyone who is distressed over a matter is called by his name, as we find with Moses, who was distressed over the Torah and is called by his name, as it says (Malachi 3:22), \"Remember the Torah of Moses, My servant.\" Similarly, David, who was distressed over the Temple, is called by his name, as it says, \"A psalm, a song for the dedication of the House, by David.\"",
            "Another explanation of the verse \"Then those who feared the LORD spoke to one another\" (Malachi 3:16): Rabbi Chiya, in the name of Rabbi Abba, said that this refers to the time when the sages sit together and engage in Torah study. They debate with one another, similar to what is said in Psalm 47: \"He subdued peoples under us.\" God stimulates their conversation, as it is said in Malachi 3:16: \"Then the Lord listened and heard.\" Rabbi Yaakov bar Zebedi said in the name of Rabbi Abbahu that God illuminates their homes. Rabbi Abba said that this is why the sages are called \"mar\" (master), which means that they are masters of the world.",
            "Another explanation is regarding Psalm 30: A song of dedication of the House. This is because the Holy Temple was built twice: once by King Solomon and another time by Ezra. Therefore, it is called \"a psalm\" for the first Temple and \"a song\" for the second."
        ],
        [
            "Psalm of David: In you, Lord, I have taken refuge. As it is said in the scripture (Isaiah 50:10), \"Who among you fears the Lord and obeys the word of his servant? Let the one who walks in the dark, who has no light, trust in the name of the Lord and rely on their God.\" When Israel enters synagogues and says before the Lord, \"Redeem us,\" He tells them that there are righteous and God-fearing people among them. They reply that in the past, during the days of Moses, Aaron, Saul, David, and Solomon, there were righteous people, but now they have been taken away from them because of their sins. As it says in Isaiah 57:1, \"The righteous perish, and no one takes it to heart; the devout are taken away, and no one understands that the righteous are taken away to be spared from evil.\" And it says in Psalm 12:2, \"Everyone lies to their neighbor; they flatter with their lips but harbor deception in their hearts.\" We have no one to rely on, for everything we do leads us into darkness, as it is said in Isaiah 50:10, \"Whoever walks in the dark does not know where they are going.\" The Lord tells them to trust in His name, for He is their support. As it says in Isaiah 50:10, \"Let them trust in the name of the Lord and rely on their God.\" And He will save anyone who trusts in His name, as He saved Hananiah, Mishael, and Azariah, who trusted in Him, as it says in Daniel 3:28, \"Blessed be the God of Shadrach, Meshach and Abednego, who has sent his angel and rescued his servants!\" And Daniel trusted in Him, and He saved him from the pit, as it says in Daniel 6:24, \"And the king gave the order, and they brought Daniel and threw him into the lions' den. The king said to Daniel, 'May your God, whom you serve continually, rescue you!'\" David said, \"Since this is the confidence that anyone who trusts in You will be saved, I also trust in You.\"",
            "Another thing in you, O Lord, I have taken refuge. As it says (Isaiah 45:17), \"Israel shall be saved by the Lord.\" The children of Israel said before the Holy One, Blessed be He, \"Every day that we are enslaved, we are ashamed. But our redemption will not cause us shame, for your redemption is the redemption of the world. You are the salvation of the world.\" The term \"world\" is used, not \"worlds.\" The Holy One, Blessed be He, said, \"I am the one who redeemed you, and I am the one who will redeem you, as it is said (Isaiah 43:1), 'Fear not, for I have redeemed you.' It is written not 'I have redeemed you' but 'I have redeemed you.' I have spoken and done it. The Holy One, Blessed be He, said, \"I have said that I will redeem you as I have redeemed you before.\" As it is written (Jeremiah 31:10), \"For the Lord has ransomed Jacob and redeemed him from the hands of his conqueror.\" It is not written here 'him' but 'his redeemer.' The children of Israel said before Him, \"We have already been redeemed by Moses, and likewise by Joshua, and also by the judges and kings, and yet we are still subject to servitude and we are ashamed as if we were never redeemed.\" The Holy One, Blessed be He, said to them, \"In the past, your redemption was by human agents, but now it is by Me alone, for I am alive and will exist forever. Therefore, your redemption is the redemption of the world.\" As it is said (Isaiah 45:17), \"Israel shall be saved by the Lord, the salvation of the world.\" Therefore, you shall not be ashamed or disgraced forever. The Holy One, Blessed be He, said to them, \"When you were young, you had the strength to be ashamed, but now that you are old and do not have the strength, you shall not be ashamed or disgraced.\" David, our Master, said that when the redemption comes, we will not be ashamed, as it is said, \"In you, O Lord, I have taken refuge. Let me never be put to shame.\" (Psalm 71:1)...",
            "Another thing that the verse (Psalms 6:11) says is \"Let all my enemies be ashamed and terrified\". Rabbi Yochanan said that in the future, God will judge the wicked and return them to Gehenna. Therefore, it is said \"Let them return and be ashamed.\" And Rabbi Yochanan said that in the future, he (God) will judge them and remove them from the world. Rabbi Shmuel bar Nachmani said that in the future, God will bring all the nations of the idolaters, and they will call to their gods, but He will not answer them. When they see that they are not answered, as it is written (Isaiah 50:2) \"When I called, you did not answer\", they go before God and complain to Him, saying, \"Our God, you did not answer us; now we have come to you.\" Immediately, He judges them and removes them from the world. The Ari (Isaac Luria) said not to say \"in the future.\" Even in this world, God did the same to Sisera and to Sennacherib, and removed them from the world. Rabbi Yehoshua ben Levi said, \"See how powerful shame is, as it is mentioned twice (in the verse), and in it, with words, God shames the idolatrous nations and blesses the righteous, as it is written (Isaiah 45:17), \"But Israel shall be saved by the Lord with an everlasting salvation; you shall not be ashamed nor confounded world without end.\" Rabbi Yehoshua ben Levi said, \"If not for the book of Ezekiel, only the verse (Ezekiel 16:63) \"So that you may remember and be ashamed\" (that is written in it) would suffice. But (the verse continues) \"and never open your mouth again\" (which is not written in it). That is enough. When David saw that this is the power of shame, he began to pray about it and said, \"In you, Lord my God, I put my trust; save me from all those who persecute me and shame me forever.\"...",
            "Another thing that the verse (Psalms 97:7) said is, \"All those who serve idols will be ashamed.\" Rabbi Yudan said in the name of Rav Nachman, \"In the future, the Holy One, blessed be He, will give real significance to idolatry that will come and bow down to the Holy One, blessed be He, and afterward, it will be ashamed of its worshippers.\" Rabbi Pinchas said, \"In the future, the Holy One, blessed be He, will give speech to the gentiles, and it will speak before its worshippers in the future, saying to them, 'You have acquired eternal life and have bowed down to the one of whom it is said, \"They have a mouth, but cannot speak.\" And you have made the subsidiary the primary.' Rabbi Yochanan said, 'Do not wonder, for when the Holy One, blessed be He, descended on Sinai, He gave strength to the gentiles, and they bowed down to Him.' Rabbi Tachlifa quoted a supporting verse (Psalms 97:7), 'All gods bow down to Him.' 'They shall bow down to Him' means only that they shall bow down to Him, as they already bowed down to Him on Sinai. Rabbi Yehuda and Rabbi Nechemia said, 'Just as the gentiles were shattered into pieces, so were its worshippers shattered into pieces,' as it is said (Zechariah 14:12), 'This shall be the plague.' And the rabbis say, 'Just as the gentiles were burned with light, so were its worshippers burned with light,' as it is said (Zechariah 14:12), 'And this shall be the plague with which the Lord will strike all the nations that waged war against Jerusalem - their flesh shall rot away while they stand on their feet, their eyes shall rot in their sockets, and their tongues shall rot in their mouths.'\" Rabbi Yehoshua ben Levi, Rabbi Shmuel, and Rabbi Nehemia say: When the Holy One, blessed be He, will sit in judgment of the Gentiles and the Jews in the future, He judges the Jews favorably, and the Gentiles are ashamed. And what does the evil inclination do? It tries to sow discord between them, and they say: We seek justice that will be reversed. What does the Holy One, blessed be He, do? He judges them and obligates them, and they are ashamed again. If they had remained silent, they would have been ashamed only once. Therefore, they will be doubly ashamed in the future. And in the future, when every nation of Gentiles calls upon their god, some calling to the moon and some to the sun, they will not be answered because they are not real gods, and they will be ashamed, as it is said: \"Let all the worshippers of graven images be ashamed.\" Then they will come before the Holy One, blessed be He, and He will say to them: \"You have made the insignificant significant, and I make the significant insignificant, and I do not answer you because you did not come to Me first. If only you had come to Me first, I would have answered you, as it is said: 'They cried out, but there was no savior; to the Lord, but He did not answer them.' These are their gods, but they did not call out to the Lord.\" This is the Holy One, blessed be He, who does not answer them. Therefore, twice they shall be ashamed. Rabbi Yehoshua ben Levi said that in the future, the Holy One, blessed be He, will judge Israel and purify them, and give a crimson garment to the righteous to enter the Garden of Eden, and bring the wicked into Gehenna. Then He will take them out and bring them into the Garden of Eden, saying to them, \"Behold, there is a place for the righteous and additional empty places.\" So that you will not say, \"If we had repented, there would not have been any room for us in the Garden of Eden with the righteous.\" He will then take the righteous out of the Garden of Eden and bring them into Gehenna, saying to them, \"Behold, there is a place for the wicked and additional empty places.\" So that you will not say, \"If we were obligated, there would not have been any room for us in Gehenna.\" Rather, the wicked will inherit Gehenna for themselves and for you. As the verse says, \"Instead of your shame you shall have double\" (Isaiah 61:7). David said, \"To whom does the shame belong? To the wicked,\" as it says, \"Let the wicked be ashamed, let them be silent in the grave\" (Psalm 31:18). Rav said, \"Anyone who finds fault in it will not see the good in it,\" as it says, \"How great is your goodness, which you have hidden away for those who fear you\" (Psalm 31:20). Rabbi Abdimi from Haifa said that the Holy One, blessed be He, will make 310 worlds for every righteous person. As it says, \"To grant an inheritance to those who love me\" (Proverbs 8:21). The letters of \"those who love me\" (yesh b'gematriya) add up to 310. Rabbi Yitzchak ben Tardion said that the sword of the Holy One, blessed be He, has sixteen faces. As it says, \"Join them one to another into one stick, and they shall become one in your hand\" (Ezekiel 37:17). Just as the measure of punishment is minimal, so the measure of good is much greater. Rav Yudan said in the name of Rabbi Eliezer bar Avina that the Holy One, blessed be He, revealed the end to Jacob and to Daniel. To Jacob, as it says, \"And Jacob called to his sons\" (Genesis 49:1), and to Daniel, as it says, \"And he said, 'Go your way, Daniel, for the words are shut up and sealed until the time of the end'\" (Daniel 12:9). \"And when it comes to revealing the end, what does it say? 'But you, Daniel, seal up the words and seal the book.' Rabbi Abba bar Kahana said: The Holy One, blessed be He, said to Israel, 'You have hidden the Torah and the commandments from Me in this world, and I will hide for you the same goodness that is prepared for the righteous in the future world,' as it says, 'How abundant is Your goodness that You have hidden away for those who fear You.' Rabbi Yudan said that the Holy One, blessed be He, said, 'You do according to your ability, and I will do according to My ability.' Rabbi Yonatan said, 'There are three pleasing languages: the Roman language for war, the Greek language for conversation, and the Assyrian language for prayer. Beware of mixing them up.' \"",
            "\"Blessed be the Lord, for His mercy has been wondrous to me in the city of Metzor. This is Rome. Love the Lord, all His faithful ones, the Lord preserves the faithful. These are those who respond \"Amen\" with faith. One says \"Blessed be He who revives the dead,\" and they still have not come, yet they believe in me that I revive the dead. One says \"Blessed be He who redeems Israel,\" and they still have not been redeemed except for an hour, and they returned and were subjugated. And they believe that I am destined to redeem them. Be faithful, for the Lord preserves the faithful. Rabbi Acha bar Ada said: \"And you shall return and discern between the righteous and the wicked, between him who serves God and him who does not serve Him\" (Malachi 3:18). A person should not make his Torah a spade to dig with or a crown to adorn himself with. Rabbi Shmuel bar Nachman said: \"Between him who serves and him who does not serve\" - it is not similar to one who repeats his chapter a hundred times to the one who repeats it a hundred and one times. As it is written, \"Be strong and let your heart take courage, all who wait for the Lord.\"...",
            "I hate the vain watchmen. Gan Eden (Paradise) says \"I hate the vain watchmen.\" And whom do I love? I love those who keep your commandments. Gehinnom (Hell) says \"I love the vain watchmen.\" And whom do I hate? I hate those who keep your commandments. (Proverbs 30:15) \"The leech has two daughters, give, give.\" Gan Eden says, \"Give me what is mine,\" and Gehinnom says, \"Give me what is mine.\" (Another interpretation) \"For my life is consumed with grief.\" Rabbi Tanhuma bar Haiya says, \"Four things weaken a person's strength: sin, the way (meaning a difficult or challenging path), fasting, and exile. Sin weakens my strength because of my sins, the way (Psalm 119:37) \"Turn my eyes away from worthless things,\" weakens my strength, fasting (Psalm 109:24) \"My knees give way from fasting,\" weakens my strength, and exile (Lamentations 1:14) \"My strength is gone and so is my hope,\" weakens my strength.\" Rabbi Tanhuma also said, \"Even the narrowness is good for one who accepts it,\" as it is said (Psalm 38:11) \"My heart pounds, my strength fails me, even the light has gone from my eyes.\""
        ],
        [
            "\"To David, the intelligent one, fortunate is the one who is forgiven of sin. This is what the verse says (Proverbs 15:24), 'The path of life leads upward for the wise.' One who looks upward, what is written about him is that the path of life leads upward for the wise. The sons of Korach who looked upward were saved, as it says (Psalm 34:6), 'Look to Him and be radiant.' But their father, who did not look upward, went down below, as it says (Numbers 16:33), 'They went down alive into Sheol.' Similarly, with David, who looked upward, he was saved, as it says, 'To David, the intelligent one.' You also find this with Nebuchadnezzar, as it says (Daniel 4:34), 'I raised my eyes to heaven.' What about the wicked who are obligated to God? When they look upward, God forgives them. For Israel, who are the children of Abraham, Isaac, and Jacob, if they look up even more so. David said, 'I look upward,' as it says, 'To David, the intelligent one.' And one who looks upward is covered for sin. It also says (1 Samuel 18:14), 'David had success in all his endeavors, for the Lord was with him.' And it says (1 Samuel 18:15), 'Saul saw that he was very successful, and he was afraid of him.' Because he was successful, he was covered for sin, as he would desist from his actions and confess before God. As it says (Psalm 32:5), 'I acknowledged my sin to You, and I did not conceal my iniquity.'\"...",
            "\"Blessed is the man who does not think the Lord counts his sins. Rabbi Yosei bar Yehuda said that if a person makes complete repentance, the Holy One, blessed be He, is merciful and forgives him. Rabbi Eliezer ben Yaakov said that sins for which one has already given thanks in this year should not be given thanks for in another year. Concerning this, the verse says (Proverbs 26:11), \"Like a dog that returns to its vomit.\" The Sages say that for sins for which one has given thanks in this year, one must give thanks for them in another year, in order to fulfill what is said (Psalms 51:5), \"My sin is always before me.\" What did Rabbi Eliezer ben Yaakov do with this? He answered that one should keep them in mind, but not mention them aloud. Rabbi Pinchas said in the name of Rabbi Abba bar Papa, \"Since you have no disgrace of this year's sins, do not speak falsehood. Do not boast about not having any sins this year.\" Rabbi Huna bar Abba said, \"I wrote about myself as if I had forgotten, as it says (Micah 7:18), 'Who is a God like you, who pardons sin and forgives the transgression of the remnant of his inheritance?' They are like debtors. It also says (Isaiah 49:15), 'Can a woman forget her nursing child?' Therefore, David said, 'Blessed is he whose transgressions are forgiven, whose sins are covered' (Psalms 32:1). He has no deceit in his spirit, and he does not pray with deceit. 'The Lord's loving-kindness surrounds him' (Psalms 32:10). 'Rejoice in the Lord and be glad, you righteous ones' (Psalms 32:11). Rabbi Yudan said in the name of Rabbi Berachiah, \"Let not the righteous say, 'We have been excluded from the ranks of the upright.' Even the righteous are given rejoicing, as it says (Psalms 33:1), 'Rejoice in the Lord, O you righteous ones.' Rabbi Yehuda bar Simon said, 'There are 248 limbs in a person, and there are 248 positive commandments in the Torah. If you fulfill one of the 248 commandments in the Torah, I fulfill one of the 248 limbs in your body, as it says (Psalms 34:21), 'He keeps all his bones; not one of them is broken.' Rabbi Eliezer ben Yaakov said in the name of Rabbi Pinchas ben Yair, 'The Holy One, blessed be He, said (Isaiah 43:24), 'I, even I, am He who blots out your transgressions for My own sake; and I will not remember your sins.'\""
        ],
        [
            "The righteous rejoice in the Lord. As it says (Song of Songs 4:11), \"Your lips drip nectar, my bride; honey and milk are under your tongue.\" The Holy One, blessed be He, said, \"I love to hear your voice. Whether in praise or in joyous exultation, do not withhold your voice.\" (Exodus 15:14) \"For your voice is sweet.\" They said before the Holy One, blessed be He, \"Jacob rejoices over whom? Not over me.\" It is joyous to me whether in praise or in joyous exultation. And so it says (Jeremiah 31:6), \"Sing aloud with gladness for Jacob.\" And it also says (Song of Songs 4:11), \"Your lips drip nectar, my bride; honey and milk are under your tongue.\" Your speech is so sweet, like honey and milk. In your palate (Song of Songs 7:10), \"And your palate is like the best wine.\" In your throat (Psalm 149:6), \"May the high praises of God be in their throats.\" Everything is rejoicing. The righteous rejoice, as it says, \"The righteous rejoice in the Lord.\" And the wicked rejoice as well. Pharaoh rejoiced when Moses and Aaron came, and he began to say, \"The Lord is righteous, and I and my people are wicked.\" But the wicked do not rejoice before Him until He brings punishment upon them. But the righteous do rejoice in the Lord, as it says, \"The righteous rejoice in the Lord.\" Here it is written \"in the Lord,\" not \"to the Lord.\" While they were seeing, they immediately sang, as it says (Shemot 15:1), \"Then Moses and the Israelites sang this song to the Lord.\" And similarly, it says (Vayikra 9:23-24), \"Moses and Aaron then went into the Tent of Meeting. When they came out, they blessed the people, and the glory of the Lord appeared to all the people. Fire came out from the presence of the Lord and consumed the burnt offering and the fat portions on the altar. And when all the people saw it, they shouted for joy and fell facedown.\" And likewise, it says (Divrei Hayamim 2:7:3), \"When all the Israelites saw the fire coming down and the glory of the Lord above the temple, they knelt on the pavement with their faces to the ground, and they worshiped and gave thanks to the Lord, saying, 'He is good; his love endures forever.'\" Therefore, David said, \"Sing to the Lord, you who are righteous; it is fitting for the upright to praise him\" (Tehillim 33:1). Everything sings before Him, the heavens and the earth, the sun and the moon, and the stars of light. The angels also sing, as it says (Tehillim 103:20), \"Praise the Lord, you his angels.\" Although everything sings before Him, the singing of the righteous and the upright is more pleasing than anything else, as it says (Tehillim 33:1), \"Sing joyfully to the Lord, you righteous; it is fitting for the upright to praise him.\" Give thanks to the Lord with the harp; make music to him on the ten-stringed lyre. Sing to him a new song; play skillfully, and shout for joy (Tehillim 33:2-3). This is for the One who made something new, who laid the heavens and established the earth, as it says (Shemot 25:8), \"And let them make me a sanctuary.\""
        ],
        [
            "\"God fulfilled David's desires in his old age. As it says in Ecclesiastes 3:11, 'God has made everything beautiful in its time.' Rabbi Tanchuma taught, 'God created the world in its proper time.' This teaches us that the Holy One, blessed be He, created worlds and destroyed them when they were not fit to be created. He said, 'This is fitting for Me, and this is not fitting for Me.' Rabbi Simon said that it was fitting for Abraham to be created first, before Adam. But God said, 'If I create Abraham first and he fails, there will be no one to fix it. Rather, I will create Adam first, so if he fails, Abraham can come and fix it.' Another interpretation of 'God has made everything beautiful in its time' is that the three righteous people - Adam, Noah, and Abraham - were the foundation of the world. Everything God did was beautiful in its time. Hot fruits are eaten in the winter, and cold fruits are eaten in the summer. Everything God did in His world, He did beautifully. David said before God, 'Everything You have made is beautiful, and You have done it with wisdom.' And as it says in Psalm 104:24, 'How great are Your works, O Lord! In wisdom You have made them all.' But the foolishness You created, what pleasure is there in it? When a man walks in the marketplace and tears his clothes, and children run after him and people laugh at him, is this pleasing to You? God said to him, 'David, you call this foolishness, but one day you will need it.' And Solomon said in Proverbs 13:18, 'He who despises instruction will pay the penalty.' What is the penalty he will pay? He will be drawn towards it, as it says in Exodus 22:24, 'If you afflict him, he will cry out to Me.' Another interpretation of 'David, you call this foolishness' is that you will suffer and pray for it until it is given to you. David did not stop until he went to Achish's house, as it says in 1 Samuel 21:11, 'David got up and fled that day from Saul.' God said to him, \"David, you are going to Achish while yesterday you killed Goliath and his brother, who kept the head of Achish, and his blood has not yet been avenged. And you are going to him with his sword in your hand. When they saw him, they said, 'Hasn't this guy killed our brothers?' They went to Achish and said to him, 'We will kill the one who killed our brother.' Achish replied, 'He did not kill him in battle, and your brother killed him outside of battle. And now that he has killed your brother, this is not how we deal with him.' (1 Samuel 17:9) If he is able to fight me and defeat me, then he shall rule over you.\" They replied, \"If that's the case, then step down from your throne and give the kingdom to David.\" And so it is said, \"Is not this David, the servant of Saul the king of Israel?\" And we will be his servants. They were confused with words. At that moment, David was afraid and began to say, \"In the day of my fear, I will trust in you.\" David began to ask and pray, saying, \"Master of the universe, answer me at this hour.\" The Holy One, blessed be He, asked him, \"What do you ask?\" David said to Him, \"Answer me with that folly that You created, which I read about You. Respond to me.\" He said to him, \"Did I not tell you that 'He who despises the word will be destroyed'?\" Since it is so, I give him to you.\" In his years, David explained to Abimelech his reasoning, and Abimelech was righteous as Abraham. When David heard this, he was frightened. And so it is said, \"And David put these words in his heart.\" He acted like a madman and changed himself, and he wrote on the doors that Achish the king of Gath owed him 100,000 and his wife 50. And his daughter and mother were mad, and they shouted and behaved foolishly. Achish said to them, \"Do you not know that I am lacking crazy people like you?\" At that moment, David was happy that the madness had worked, and out of that joy, he composed this poem. The Holy One, blessed be He, said to him, \"David, madness is good.\" This is what is written, \"I will bless the Lord at all times.\" And so it is said, \"Do everything beautifully in its time.\" And so it says in the beginning of Genesis, \"And God saw all that He had made, and it was very good.\"",
            "\"God redeems the souls of his servants.\" Rabbi Shmuel bar Nachmani said (Proverbs 25:21), \"If your enemy is hungry, feed him bread.\" What does the verse mean by this? If a person walks with his friend for an hour, he becomes his beloved, and the evil inclination is born with him and grows with him all his days, as it is said (Genesis 8:21), \"for the inclination of man's heart is evil from his youth.\" If you find a place to defeat it, a son of twenty, or fifty, or eighty, or a hundred, can defeat it. There is no greater enemy than this. Rabbi Shmuel bar Nachmani said, \"If the evil inclination stands against you, make war with it by studying Torah,\" as it is said (Proverbs 25:21), \"if your enemy is hungry, feed him bread.\" And if it is thirsty, give it water from the well of Torah, as it is said (Isaiah 55:1), \"Ho, every one that thirsts, come ye to the waters.\" Why (Proverbs 25:22), \"for thou shalt heap coals of fire upon his head.\" What is it? God will repay you. He will repay us with you. And it says (Proverbs 16:7), \"When a man's ways please the LORD, He makes even his enemies to be at peace with him.\" Let all my bones say, \"LORD, who is like unto Thee, Who delivers the poor from him that is too strong for him?\" Rabbi Acha said, \"He who saves the good inclination from the evil inclination, the poor and needy are rescued.\" There is a greater robbery than this (Ezekiel 18:24), \"But when the righteous turns away from his righteousness and commits iniquity.\" Rabbi Yitzhak said in the name of Rabbi Menachem, \"Every righteous person has a world in himself and a paradise in himself,\" as it is said (Psalms 36:9), \"For with Thee is the fountain of life; in Thy light do we see light.\"\n"
        ],
        [
            "\"To David, may the Lord contend with my enemies. This is what the scripture says (Isaiah 51:21): \"Therefore, listen to this, you afflicted one, made drunk, but not with wine.\" From what am I made drunk? From troubles, but not from wine. Because they are standing against me and I have no one to fight for me except you. And so it says (Psalm 9:13): \"For the avenger of bloodshed remembers them; He does not forget the cry of the afflicted.\" The assembly of Israel said, \"If you do not stand for me, who will stand for me? Look at what they are doing to me.\" And so it says (Lamentations 3:59-60): \"You have seen, O Lord, their reproach and all their schemes against me. You have heard their taunts, O Lord, all their plots against me.\" \"O Lord, my soul's champion, you have seen their insults, and their scheming against me.\" And so David says (Psalm 70:2): \"May You be a refuge for me, O God.\" Therefore, David said, \"May the Lord contend with my enemies.\" It is possible for a person to say to his master, \"Contend with my enemies, and go out and fight against me.\" But the Holy One, blessed be He, said to David, \"Engage in Torah study, and I will fight your battle.\" And so Moses says (Numbers 21:14): \"Therefore it is said in the Book of the Wars of the Lord: 'Waheb in Suphah and the wadis, the Arnon.'\" If you engage in Torah study, which is written in the book, I will fight for you. Therefore, David said, \"May the Lord contend with my enemies.\"...",
            "\"Take up shield and buckler, and rise up to help me.\" God said to him, \"Do I need a shield?\" (Psalms 35:2) \"Let them be like chaff before the wind, with the angel of the Lord driving them on.\" I breathe upon them and they wither. Likewise, Isaiah says (Isaiah 40:6), \"A voice says, 'Cry!' And I said, 'What shall I cry?' (Isaiah 40:7) 'All people are grass, their constancy is like the flower of the field.'\" God said to him, \"David, what are you doing?\" He said to him, \"I praise You.\" And so it says, \"All my bones shall say, 'Lord, who is like You?'\" (Psalms 35:10)"
        ],
        [
            "\"To the choirmaster, a psalm of David. An oracle of transgression to the wicked. This is what the scripture says (Deuteronomy 33:29), 'Happy are you, O Israel! Who is like you, a people saved by the Lord?' The Holy One, blessed be He, fights the wars of Israel and ensures their victory. And it also says (Deuteronomy 34:11-12), 'For all the signs and wonders, and for all the mighty deeds and the great terror which Moses performed in the sight of all Israel, there has not arisen a prophet since in Israel like Moses, whom the Lord knew face to face.' Only Moses spoke with God. The Holy One, blessed be He, sent him and ensured Moses' victory. And so Deborah says (Judges 5:12), 'Awake, awake, Deborah! Awake, awake, break out in a song! Arise, Barak, lead away your captives, O son of Abinoam.' And when David went down to fight Goliath the Philistine, what did he say? (1 Samuel 17:46) 'This day the Lord will deliver you into my hand, and I will strike you down, and cut off your head; and I will give the dead bodies of the host of the Philistines this day to the birds of the air and to the wild beasts of the earth; that all the earth may know that there is a God in Israel.' And when the women were singing and dancing (1 Samuel 18:7) 'Saul has slain his thousands, and David his ten thousands,' David said to the Holy One, blessed be He, 'You gave me the victory, and I will also give You the victory.' To the choirmaster, a psalm of David. And David looked at Goliath and saw that he was a mighty and fearsome warrior, adorned with all kinds of armor. He thought to himself, 'Who can defeat him?' But when he saw that Goliath was blaspheming and mocking, he said, 'Now I know that I can defeat him, because he is not afraid of the Lord.' As it is said, 'An oracle of transgression to the wicked.' From here we learn that the Holy One, blessed be He, judges the wicked only when they have no fear of Him. And likewise, the Holy One, blessed be He, says to Israel (Jeremiah 2:19), 'Your wickedness will chastise you, and your apostasies will reprove you. Know then, and see, how evil and bitter it is for you to forsake the Lord your God.' Therefore, it is said, 'There is no fear of God before his eyes.'\"...",
            "For he looked at him with his eyes to find his answer to hate. The wicked look in their eyes and search with their hands, and ponder in their hearts to find some sin that the Holy One, blessed be He, hates for them to do. And so it says (Deuteronomy 12:31), \"For every abomination of the Lord, which He hates, they have done.\" Woe to the wicked, for they are all iniquity and deceit and do not do truth between man and his fellow. Their words are iniquity and deceit, and they ponder iniquity and lie on their bed and think iniquity. And so it says (Psalm 36:5), \"He devises iniquity upon his bed.\" How he stands on a path that is not good! He gave them two paths, one good and one evil, and they abandon the good and walk in the evil. And so Solomon says (Proverbs 2:13-14), \"Those who leave the paths of uprightness to walk in the ways of darkness; who delight in doing evil.\"",
            "\"The Lord in heaven, your kindness. But is kindness only in heaven, and is there no kindness on earth? Rather, the wicked remove kindness. Your righteousness is like the mountains of God. The Holy One, blessed be He, says to the wicked: these righteous acts that I reserve for those who repent, you take away from them, as it is said, 'Your righteousness is like the mountains of God' (Psalms 36:7). Just as there is no counting the mountains, there is no limit to righteous acts. Just as there is no bottom to the abyss, there is no end to the punishments of the wicked. Just as the mountains are great, so are righteous acts great. Just as there is no equal to the abyss, there is no equal to the punishments of the wicked. Rabbi Yoshiah the Great said: 'Your righteousness is like the mountains of God, your judgments are like the great deep' (Psalms 36:7). Just as the mountains conquer the abyss so that it will not overflow and flood the world, so do righteous acts conquer sins so that they will not be lost from the world. And so Micah says, 'He will again have compassion on us; he will tread our iniquities underfoot' (Micah 7:19).\"...",
            "\"For with You is the source of life; by Your light we see light.\" Rabbi Yochanan said, \"There was a story of someone who was lighting a candle on Saturday night, but it kept going out. He said, 'Until when will I keep struggling with this? I will wait until the sun rises and then I will go out into the light of the sun.' So too, the Jewish people were enslaved in Egypt, but Moses and Aaron came and redeemed them. They were enslaved again in Babylon, but Hananiah, Mishael, and Azariah came and redeemed them. They were enslaved again by Greece, but were redeemed by Mattathias the Hasmonean and his sons. And they were enslaved again by Rome, and they said, 'We have already struggled enough, we will not seek flesh and blood to help us, but only the Holy One, blessed be He.' As it says, 'O Hashem, shine Your light upon us.' Rabbi Shimon ben Lakish said, 'The Holy One, blessed be He, says to Israel, 'Do you want to count yourselves among the nations in this world?' They said before Him, 'Master of the Universe, let not my heart be drawn to any evil thing.' Why? Because they are like those who play with evil. Even in their pleasant gifts we do not seek. As it says, 'I will not pour out their drink offerings of blood.' But what do we desire? 'For with You is the source of life; by Your light we see light.'\" Rabbi Oshaya said in the name of Rabbi Pinchas, \"In the future, Jerusalem will become a metropolis for all the nations to come.\" As it says, 'And the nations will walk by its light.' Rabbi Shmuel bar Nachmani said, \"While Israel serves in this world, they are servants of the sun and the moon. But in the future, they will not need them, as it says, 'And the sun will no longer be your light by day.' And who will give them light? The Holy One, blessed be He. As it says, 'And Hashem will be your everlasting light.' Rabbi Pinchas said in the name of Rabbi Reuven: \"The Holy One, blessed be He, will bring the Beit Hamikdash to Tavor and Carmel, and He will give Jerusalem the lead. As it is said: 'And the mount of the house of the LORD shall be established on the top of the mountains' (Micah 4:1).\" Rabbi Yehuda said further: \"Moreover, they are destined to sing hymns of praise to God, as it says: 'And the city of God shall be established in joyous song' (Psalms 87:3).\"...",
            "Draw your kindness towards your devotees. Rabbi Yitzchak said, \"Do not draw your kindness towards the nations of the world.\" Rabbi Yannai said, \"If a person lights a candle during daylight, what benefit does he have? And when does he benefit from it? When it illuminates for him in darkness. And that same kindness that the Israelites did in the desert has been established for them since the days of Moses. And when will it be repaid to them? In times of darkness, as in the days of Jeremiah. As it is stated, 'Go and call out in the ears of Jerusalem.' Draw your kindness towards your devotees.\" Rabbi Yitzchak said, \"A generation goes and a generation comes, but the earth always stands. These are the Israelites who will stand forever. And there is no land but Israel, as it is stated, 'For you shall be a desirable land.' And so it says, 'Until the day that the land is exiled.' And was the land exiled? Only Israel, who were exiled.\" Rabbi Elazar ben Kahana said, \"Two generations used the explicit name of God: the Men of the Great Assembly and the generation of the Destruction. It happened with Rabbi Yehoshua ben Levi that Elijah, may he be remembered for good, was engaging with him in Torah study, while they were also engaged in the cave of Rabbi Shimon ben Yochai. And Rabbi Yehoshua ben Levi had difficulty with a certain halacha.\" Elijah said to him, \"Do you want to ask Rabbi Shimon ben Yochai something? Come with me and I will introduce you to him.\" They immediately went and Elijah called Rabbi Shimon ben Yochai, who answered him immediately. Ben Levi came to ask him about a halacha, but was not pleased with the answer he received. Elijah said to him, \"Ben Levi, it is enough for you to see that Rabbi Shimon is a righteous person.\" Ben Levi replied, \"If he were truly righteous, the rainbow would not have appeared during his lifetime.\" Despite this, the rainbow did not appear throughout the lifetime of Ben Levi. Some say that even in the generation of Zedekiah, they knew the explicit name of God, as it says, \"Thus says the Lord: Behold, I am about to turn over to you the instruments of war that are in your hands\" (Jeremiah 21:4), which is the explicit name that they used to go out to war and defeat their enemies. However, once they sinned and the Temple was destroyed, they fell into the hands of their enemies. Rabbi Ibbo and the rabbis say that the angels would peel off the name of God that was engraved on the instruments of war, while others say that it would peel off on its own. Once the Temple was destroyed, they began to go out to war and fall in battle, as it says, \"There is no soundness in my flesh because of Your indignation\" (Psalms 38:4)."
        ],
        [
            "To David: Do not compete with evildoers. As it says in Proverbs 23:17, \"Do not let your heart envy sinners, but always be zealous for the fear of the Lord.\" So why envy (them) in the fear of the Lord all day long? Do not envy the candle of the wicked, for you can see how much oil is in it, a quarter or an eighth, (yet) the entire oil (burns) and the candle goes out. And thus it says (in the same chapter, verse 18), \"Surely there is a future hope for you, and your hope will not be cut off.\" And it says (verse 20), \"The lamp of the wicked is snuffed out.\" This is its bright rule. Therefore, David says, \"Do not compete with evildoers.\" Be zealous for a candle that never goes out, and whose candle does not go out. As it says (Proverbs 6:23), \"For this command is a lamp, this teaching is a light, and correction and instruction are the way to life.\" Therefore, do not let your heart envy (them). The Lord said, \"I am jealous because if there were no jealousy, the world would not exist. For if Abraham had not been jealous for the Lord, he would not have acquired heaven and earth.\" And when did he become jealous? When he said to the kings of righteousness, \"How did you come out of the ark?\" He said to him, \"With righteousness that we did.\" He said to him, \"What righteousness did you have to do, and were there poor people there? There was only Noah and his sons, so for whom did you do righteousness?\" He said to him, \"About the animals and the birds.\" We were not sleeping all night, but we were giving (food) to this one and to that one. Once we delayed ourselves and my father was injured. At that moment, Abraham said, \"If these (people) had not done righteousness with animals, birds, and beasts, they would not have come out of there. And because he delayed himself, he almost received his reward and was injured. If I do (good) with human beings, who are in the image and likeness of angels, how much more will I benefit from the harm?\" Immediately (Genesis 21:33), he planted a tamarisk tree. He ate, drank, and rejoiced. And Solomon said (Ecclesiastes 4:4), \"And I saw that all toil and all achievement spring from one person's envy of another. This too is meaningless, a chasing after the wind.\" Therefore, do not let your heart envy (them) in sin....",
            "\"For like grass they will soon wither. The Lord said, 'The wicked are nothing but grass; their hope is in vain.' As it says, 'When the wicked flourish like grass and all evildoers thrive, it is only so that they may be destroyed forever' (Psalm 92:8-9). Similarly, in Job it says, 'He is like a plant that grows in the sun, spreading its roots over a garden; it may grow beautifully, but when the scorching winds blow, it withers away' (Job 8:16-19). How long will they be like this, before they are consumed by fire? As it says, 'They will be trampled down like thorns, burning like fire' (Psalm 118:12). And that is why they will be harvested like weeds.\"...",
            "\"Trust in the Lord and do good.\" God said to David, \"If you see me doing good to the wicked, don't be so upset. Keep doing good and there is no good except for repentance, as it is said, 'Take words with you and return to the Lord' (Hosea 14:3). What if the wicked, who are provoking me and are of no use to me, I did good to them? With you, who trust in me, engage in Torah study, perform justice and charity, the verse testifies about you, as it says, 'David acted justly and righteously' (2 Samuel 8:15). How much more so in your case, trust in the Lord and do good. Why was David compared to a worker who worked all his days for the king and was not paid his wages? This worker was distressed and said, \"Perhaps I will not get anything for my labor.\" After some time, the king hired another worker who worked with him for only one day, fed him and gave him his wages. The first worker said, \"What is this? He worked only one day and got paid, whereas I worked with the king all my days and got nothing!\" He began to rejoice in his heart. Similarly, David said, \"You have put joy in my heart more than when their grain and new wine abound\" (Psalms 4:8). When did joy come to my heart? When I saw what you did to the wicked, more than when their grain and new wine abounded. Rabbi Elazar says, \"From the suffering of the wicked in this world, you can infer how great the reward of the righteous will be in the world to come.\" How much more so if the wicked are like this, the righteous are even more so. This is what is written, \"How great is your goodness, which you have stored up for those who fear you\" (Psalms 31:20)."
        ],
        [
            "Psalm of David. O Lord, in Your anger rebuke me not. As it is written in Jeremiah 10:24, \"Correct me, O Lord, but with justice; not in Your anger, lest You bring me to nothing.\" I am willing to accept discipline, but not to the point of death, as Proverbs 23:13 says, \"Do not withhold discipline from a child; if you punish them with the rod, they will not die.\" David says, \"Rebuke me in Your anger,\" meaning that correction is good, as Proverbs 3:12 says, \"For whom the Lord loves He corrects, just as a father the son in whom he delights.\" But it should not be in anger, which is why it says \"in Your anger.\" David says that suffering is good, as it is written in Psalm 94:12, \"Happy is the man whom You instruct, O Lord, and teach out of Your law.\" However, we are short-tempered and do not have the strength to endure them. David says to God, \"Master of the universe, we are sinners, and You are angry with us. Because of this, we are not redeemed but remain captive, one by one.\" As it is written in Micah 7:19, \"He will again have compassion on us, and subdue our iniquities.\" Therefore, it says \"rebuke me in Your wrath.\" The weaver, while weaving, knows that if he strikes his warp too hard, it will break. Therefore, he weaves with strength when he can, and gently when he cannot. We are the warp and You are the weaver, but we do not have the strength to withstand either wrath or anger. As it is written in Psalm 30:10, \"What profit is there in my blood, when I go down to the pit?\" One who does not know how to strike, strikes with the rod over the eyes or the head. But one who knows how to strike, hits the back so as not to blind his eyes or for any other danger. As it is written in Zechariah 13:6, \"What are these wounds between Your arms?\" These wounds have caused me to love the Father in heaven, as it says, \"There is no healing in my flesh because of Your indignation.\" Israel began saying (Ezra 9:6), \"Our iniquities have increased over our heads.\" Rabbi Yitzhak said, \"To what can this be compared? It is like a man who was crossing a river and his legs sank, and the current swept over him. They said to him, 'The current is sweeping over you and you are lifting up your legs.' Similarly, the Holy One, blessed be He, said to Israel, 'Why do you say (Psalms 130:3), \"If You, God, were to keep track of iniquities, who could stand?\" Let the wicked one turn from his evil ways, abandon your wicked deeds, and I will have mercy on you.' Rabbi Hanina bar Pappa said (Psalms 40:6), 'Your wonders and thoughts which are directed toward us.' Abraham cleared away the obstacles that prevented us from standing in the world. Rabbi Shimon bar Abba said in the name of Rabbi Yochanan, 'The Holy One, blessed be He, showed Abraham the exiles and so forth,' as it is written in Psalm 92."
        ],
        [
            "To the conductor, a Psalm of David. I said, \"I will guard my ways.\" This is what the scripture says (Proverbs 15:1): \"A soft answer turns away wrath, but a harsh word stirs up anger.\" The language of evil speech is more severe than idol worship, for when the Israelites sinned in the desert, they were not punished until they sinned with their mouths. And so it says (Deuteronomy 1:34): \"The Lord heard your words,\" and it says (Numbers 14:28): \"As I live, says the Lord, as you have spoken in my hearing, so I will do to you.\" (Malachi 2:17) \"You have wearied the Lord with your words.\" It says \"your words,\" which means only with your words. And so it says (Isaiah 3:8): \"For Jerusalem has stumbled, and Judah has fallen.\" (Jeremiah 12:8) \"My heritage has become to me like a lion in the forest, she has raised her voice against me.\" But is her voice one of hatred? Doesn't her voice express love as well? As it says (Song of Songs 2:14): \"Let me hear your voice,\" which means, both your beloved voice and your hateful voice. Therefore, say now (Proverbs 18:21): \"Death and life are in the power of the tongue.\"",
            "There was a story about a king of Persia who was near death. The doctors told him that there was no cure for him until they brought him breast milk, which would heal him. One of them replied and said, \"If you want, I will go and get you ten goats, and then you will have the milk.\" The king ordered his servants to give him the goats, and he went to hunt lions, where he found a lactating lioness with her cubs. On the first day, he stood from afar and threw her one of the goats, which she ate. On the second day, he approached her a little closer and threw another goat, and so on every day until he was playing with her and taking her milk. When he was halfway back, he fell asleep and had a dream that all of his body parts were fighting against each other. The legs said that they were the most important because without them, he wouldn't have been able to get the milk. The hands said that they were the most important because without them, they wouldn't have been able to milk the lioness. The eyes said that they were the most important because without them, they wouldn't have been able to guide him to the lioness. The heart said that it was the most important because if it hadn't given him the idea to get the goats, nothing would have worked. The tongue said to them, \"If it weren't for me, what would you have done?\" All the body parts answered him and said, \"Don't try to compare yourself to us. You are hidden away and put in a dark and shadowy place.\" \"And furthermore, you have no bone like all the other organs,\" the tongue answered them, \"Today you will say that I am your king and ruler.\" The man heard these words and was afraid. He woke up from his sleep, went on his way, and arrived at his destination. He entered the palace and said to the king, \"Here is the milk of a lion.\" Immediately the king became furious and ordered him to be hanged. As he was going to be crucified, all his organs were crying. The tongue said to them, \"Did I not say that there is nothing real in you? If I save you, will you acknowledge that I am your king?\" They said to him, \"Yes.\" The tongue returned to the king and pleaded for him. The king asked him, \"Why did I order you to be hanged?\" He replied, \"You brought lion's milk to hasten my death.\" The king asked him, \"Why do you care about my well-being, let the milk be a cure for you.\" Furthermore, my name, Levya, means 'lion'. They took milk from him, tested it, and found lion's milk. His organs said to him, \"Now we acknowledge that you spoke the truth.\" It is said, \"Death and life are in the power of the tongue\" (Proverbs 18:21). David said, \"I will guard my ways.\" The tongue saw that it was superior to all sacrifices, as it is said, \"I will praise the name of God with a song, and will magnify Him with thanksgiving. And it will please God more than an ox or a bull\" (Psalms 69:31-32). Therefore, he said, \"I will guard my ways.\" And it is also said, \"Even princes sit and speak against me\" (Psalms 119:23)....",
            "\"I will guard my mouth with a barrier. And is there a barrier for the mouth? They said yes. (Proverbs 15:4) \"A healing tongue is a tree of life.\" This is referring to the Torah, as it says (Proverbs 3:18) \"It is a tree of life to those who grasp it.\" From here we learn that the Holy One, blessed be He, gave the Torah to Israel only so that they would not be involved in slander and idle talk. Similarly, David said, \"Who wants to buy the World to Come?\" They said to him, \"Who can buy it?\" He said to them, \"For cheap, as it says (Psalms 34:13-14) 'Who is the man who desires life... Keep your tongue from evil...' \" And what is \"Let not my mouth speak falsehood\" (Psalms 141:3)? From what is one refrained? (Psalms 34:14) \"Depart from evil and do good; seek peace and pursue it.\""
        ],
        [
            "To the conductor, I have hoped, O Lord. This is what the verse says (Isaiah 25:9): \"And it shall be said in that day: 'Lo, this is our God; we have waited for Him, and He will save us.'\" The only thing that Israel has in their hand is hope, so that they may be redeemed in reward for their waiting. And it also says (Lamentations 3:25): \"The Lord is good to those who wait for Him.\" Lest you say (Jeremiah 8:20): \"The harvest is past, the summer is ended, and we are not saved,\" hope in the Lord. And it is written (Psalms 31:25): \"Be strong, and let your heart take courage; all you who hope in the Lord.\" David hoped in me and I answered him. Therefore, I have hoped, O Lord.",
            "\"And He lifted me out of the pit of destruction, etc.\" Did David really descend into a pit? Rather, David said, \"I was already on my way down to the pit, and God did not let me fall.\" And so it says (Psalm 16:11), \"You make known to me the path of life.\" Therefore it is said, \"He lifted me out of the pit of destruction,\" and not only that, but He lifted me up to a high place, as it says (Psalm 18:34), \"He made my feet like the feet of deer and set me secure on the heights.\" Why did He do this for me? Because of my hope in Him. He did not desire sacrifices or offerings, but rather hope. They asked him, \"How do we know that He did this for you?\" He said to them, \"From the song that I sing.\" And He put a new song in my mouth. But aren't all the songs old? Rather, he said to them, \"I was already going down to the pit of destruction, and I said to Him, 'Since You have brought me here, give me Your spirit.' And so it says (Psalm 51:12), 'Restore to me the joy of Your salvation, and sustain me with a willing spirit.' For the holy spirit had been taken from him.\" He said to Him, \"You give me Your spirit,\" and therefore it is said, \"a new song.\"",
            "Many will see and be afraid. Whoever wants to do repentance should look at David. And so it says (Isaiah 55:4) \"I have given him as a witness to peoples.\" Therefore many will see and be afraid. And so it says (Exodus 14:31) \"And Israel saw the great hand that the Lord had inflicted upon the Egyptians.\" Immediately then, Moses sang....",
            "\"You have done many things, O Lord (God) [my God]. Abraham clarified the exile, etc. in Psalm 92. Rabbi Yudan, Rabbi Addi, and Rabbi Hama said in the name of an elder that Rabbi Levi said that Abraham did not know how to clarify the exile but from the Holy One, Blessed be He. And this is what Israel says (Psalms 66:12): \"You made us ride through fire and water.\" This refers to the exile. \"We entered fire and water\" - to Gehenna, which is of fire and water. Rabbi Berachiah said that Abraham stood silent all that day. The Holy One, Blessed be He, said to him, \"Until when will you sit silently?\" He then cut the matter, as it is said (Genesis 15:18): \"On that day, the Lord made a covenant with Abraham.\" Your wonders and thoughts towards us are amazing, for our sake, so that we will not be subjugated to Gehenna.\""
        ],
        [
            "To the conductor, fortunate is he who considers the poor. This refers to what is written in Ecclesiastes 9:14, \"A small city with few people in it.\" The small city refers to a person, and the few people in it are the limbs of the body. And a great king, the evil inclination, comes to it and surrounds it with great fortifications like a mighty army. (ibid. 15) \"And he found there a poor man,\" this refers to the good inclination, who has no one to listen to him in the world. And he saved the city. David said, \"Since not everyone listens to him, it is good for me to listen to him.\" This is what is written, \"fortunate is he who considers the poor.\"",
            "Another thing: \"Happy is the one who is attentive to the poor\" (Proverbs 19:17). Rabbi Yochanan said, \"Anyone who visits the sick diminishes his suffering by one sixtieth, but one who does not visit him adds to his suffering by one sixtieth.\" Rabbi Abba said, \"If it were according to the opinion of Rabbi Yochanan, they would roll out the red carpet for him even for a person of low status.\" He replied, \"As long as they love him like themselves, and even so, they gain from it.\" Rabbi Elazar said, \"One who buries the dead is fulfilling a mitzvah.\" Rabbi Abba said, \"One who subdues his evil inclination with his good inclination is a wise person.\" Rabbi Asi said, \"One who gives a coin to a poor person, as it is said, 'He who watches over him will be given life.'\" And what is the reason for Rabbi Yochanan's opinion? Because it is written, \"The Lord will sustain him upon his bed of illness\" (Psalm 41:4). And what is the reason for the opinion that burying the dead is a mitzvah? As it is written, \"And he will be blessed upon the earth\" (Psalm 41:3).",
            "Another thing - praiseworthy is the intelligent person. Rabbi Yonah said: praiseworthy is the person who is intelligent about his own pleasures. For example, if a wealthy person becomes poor, the intelligent person goes to him and says: \"I heard that so-and-so owes you an inheritance, and you owe me money, so when you receive your inheritance, pay me back.\" This is the mark of an intelligent person. On a day of trouble, the Lord will save him. There is no day of trouble except for the day of death, the day when the soul departs. The Lord said: \"What will I do for you on the day of trouble? I will save you.\" As it is written: \"On a day of trouble, the Lord will save him.\" Another thing - which day is referred to as the day burning like an oven in Malachi 3:19? What is written afterwards in Malachi 3:20? \"And for you who fear My Name, a sun of righteousness will shine.\" What is this sun of righteousness? It is the righteousness that you have done, which will stand for you on that day. It also says in Isaiah 58:10: \"And if you offer your soul to the hungry, and satisfy the afflicted soul, then shall your light rise in darkness.\" What is meant by \"satisfy the afflicted soul\"? Even if you feed this soul with all the delicacies of the world, after an hour it will want to leave and move on. What is meant by \"your light will rise in darkness\"? And if one falls ill, may God sustain us, as it is said \"May God sustain us on a bed of illness\" (Psalms 41:4). But is there such a thing as a bed of illness? When a person falls ill on Sunday, what does he do? He needs to pray. The same goes for Monday and Tuesday. On Wednesday, we say \"What did He do?\" - this refers to confession (vidui). At that moment, the Holy One, blessed be He, says, \"I will make confession before Me like a man who is ill; I will sustain and establish him now.\" This is why we say \"May God sustain us on a bed of illness.\" And what does it mean that \"you turn all his beds in his illness\" (Psalms 41:4)? Everything he sinned throughout his life while he was on his feet, God turns into illness for him. This is why it is written, \"you turn all his beds.\" David said, \"That is not the case with me; I said, 'Lord, be gracious to me; my foes speak evil of me'\" (Psalms 41:6). But did David have enemies? The verse says, \"All Israel and Judah loved David\" (Samuel I 18:16), and it is said, \"David did what was just and right for all his people\" (Samuel II 8:15). Rather, who were his enemies? Those who wanted to oppress and exploit others, and he would not allow them to do so. They were his enemies.",
            "\"And if someone comes to see emptiness, he should speak to his heart. When I enter the synagogues, they say to me, 'May God have mercy on you,' and they pray for me with their mouths, but in their hearts, they seek evil for me. When they pray in front of me, and when they go outside, they speak about me together in a whisper. What is the word of the wicked that they pour out? They say, 'He is a wise man, David knows what he is doing, he can stand on his own.' But he is a deceitful man, in order to recognize the opinion of each one. That is why it is said, 'the word of the wicked.' They say to me, 'Who said this about you?' Perhaps a stranger said it to them. I said, 'I will not give their words a place in my heart, but I trust in you, O God. You will be gracious to me and sustain me. As for them, let them be punished.' David asked, 'What are you going to pay them?' God replied, 'God forbid, I will not pay them any evil.'\" (Psalm 35:13) \"But as for me, when they were sick, my clothing was sackcloth; I humbled my soul with fasting, and my prayer kept returning to my bosom.\" They said to him [David], \"Who knows what this sackcloth is, and why do you pray for them?\" He said to them, \"If it is so, may harm come upon me, and may my prayer be upon my bosom.\" Therefore, \"And You, O Lord, be gracious to me.\" And the Lord said to him, \"Since you have done so, I know that you delight in Me, and in the end, you will be supported by Me. What more can I do for you but bless you? Blessed be the Lord, the God of Israel, from everlasting to everlasting. Amen and Amen.\""
        ],
        [
            "To the conductor, for the sons of Korah. This is what the verse (Proverbs 15:24) means: \"The path of life is above for the wise.\" In this psalm, \"like a deer that longs for streams of water\" - the word \"deer\" is used instead of \"doe,\" in the masculine form, to indicate remembrance and not female. This deer, when sitting by the water, is distressed and yearns for the Lord, who answers her. The sons of Korah called out to the Lord in distress, and He answered them. Therefore, it is said, \"like a deer that longs.\" Why \"for streams of water\"? This deer is a pious animal and, when the animals are thirsty, it longs for the Lord. This is also mentioned in Psalm 42. Another explanation: Just as the deer yearns for the Lord, so does Esther say (Psalm 22:20), \"My strength, come quickly to help me.\" My soul is thirsty. And what is my soul thirsty for? She said to him, \"I am not thirsty for food or drink, but my soul is thirsty for you. To see your face, I say to my heart, 'Seek His face.'\" Therefore, it is said, \"My soul thirsts for you.\"...",
            "\"I had my tears. From here we learn that crying satiates a person and he does not feel like eating. And similarly, Elkanah said to Hannah (1 Samuel 1:8) 'Why do you weep?' And he said to her (1 Samuel 1:8) 'Why do you not eat?' From here we learn that crying satiates. Therefore, \"I had my tears for bread\" (Lamentations 1:16) - this I will remember and pour out my soul within me. I remember what You did to our forefathers in the desert when they said (Exodus 32:4) 'These are your gods, O Israel.' And I remember and pour out my soul within me. Another explanation: I remember what Moses said (Numbers 29:39) 'These you shall offer to the Lord at your set feasts.'\"...",
            "\"I will pass through the camp with an accounting. What is 'an accounting'? When we go on foot to see Your face with skepticism (like in a Sukkah) and we come with a great multitude, and the nations are silent before us. Therefore, 'an accounting', for I will pass through the camp and go to the House of God. When the Temple stood, the nations were silent before it, but now I am silent. Therefore, 'an accounting'. With a voice of singing, when I passed through the camp, I passed with a voice of singing and gratitude. And what is 'a great multitude'? It is a Greek term for water circles. Just as there was no set amount of water circles for them, there was no set amount for the Israelites when they went on foot. Therefore, 'a great multitude'.\"...",
            "What will you talk to your soul about and what will you ponder over me? Direct your supplication to God, for we will still praise Him. As in the beginning and in the years that have passed, we will serve and be saved from the nations, salvation that no other god can offer. Therefore, direct your supplication, my soul, to God. The assembly of Israel says: I am jealous and aggrieved when I see the tranquility of the nations, and I am angry, but what do you care? And I direct my supplication to God. Therefore, I remember you from the land of Jordan. I remember when I crossed the Jordan what you did for us, even though we angered you in Shittim, you performed miracles for us when you brought us across the Jordan. It is written in Joshua 3: \"And Joshua rose up early in the morning and they moved from Shittim.\" I remember the troubles and miracles you did for us, and we think of other things, as it says in Numbers 14: \"The Lord is not able.\" \"Where is His strength?\" and in Psalm 87: \"This one was born there.\" Is there a sickness above that does not change its position? He said to them, the Holy One, blessed be He, in Isaiah 59: \"Behold, the Lord's hand is not shortened that it cannot save, neither His ear heavy that it cannot hear, but your iniquities have separated between you and your God.\" Therefore, I remember you from the land of Jordan and from the heights of Hermon. Hermon is Sinai, and the heights of Mitzar is the Temple, as it says in Psalms 42: \"Deep calleth unto deep.\" And you did not do for us the miracles that you did for them. And what have you done for me? All your crises and waves have passed over me. And if you say that I have no merit, did I not command them to slaughter the Passover lamb on the night of the exodus from Egypt? They slaughtered it and were saved. And so it says: \"In the daytime, the Lord commands His mercy.\"...",
            "\"I say to God, my rock: Those who were in Egypt only did one commandment and left. As for me, all the commandments that I was commanded, I do, even those that I have forgotten. I observe the new moon and celebrate the holiday of Shavuot on the first of the seventh month, on the tenth of the month, and on the fifteenth of the month. What is the (sacrifice) for the seventh month? Is there no seventh month other than this? But you say to me every year that whoever comes, I will redeem. Come and redeem me. I say to God, my rock, why have you forgotten me? Yet, you have written about me, for you are my God, my fortress. Until you redeemed our ancestors from Egypt, they did not give you strength (Exodus 15:2). I will not do so until you redeem me. For you are my God, my strength, and my fortress. And it also says (Jeremiah 16:19): \"The Lord is my strength and my fortress.\" Why do you walk in darkness? Redeem me as you redeemed our ancestors from the oppression they were under. And it also says (Exodus 3:9): \"I have surely seen the oppression.\" I have nothing but oppression. Why do you walk in darkness? Did you not send them redemption, as it says (Psalm 105:26): \"Moses, His servant, He sent\"? And also, He sent two against them, as it says (Isaiah 43:10): \"Behold, My servant, whom I uphold.\" Therefore, it says, \"He sent your light and your truth.\" God said to them (Malachi 3:23): \"Behold, I will send you Elijah the prophet.\" Here he is! And the second one (Isaiah 42:1): \"Behold, My servant whom I support.\" Therefore, it is said, \"He will bring me to the holy mountain, and I will come to the altar of God.\" What do I have to offer except thanksgiving? And so Asaph says (Psalm 79:13): \"But we are Your people, and the sheep of Your pasture.\""
        ],
        [],
        [
            "\"To the conductor, a wise psalm of the sons of Korah. God, we have heard with our ears. This is what the scripture says (Isaiah 63:12), 'He led them with the right hand of Moses, etc.' From here we learn that when the Israelites left Egypt, they did not have any deeds that would redeem them, and it was not because of their ancestors that the sea was split, but rather to make a name for God. Similarly, it says (Ibid. 14), 'As the cattle go down into the valley.' And when they were redeemed from Egypt, Moses told them that they were not redeemed because of their own deeds, but rather so that they could tell their children and give glory to God among the nations. As it says (Psalm 96:1), 'Sing unto the Lord a new song.' (Ibid. 3), 'Declare His glory among the nations.' And the sons of Korah said to our ancestors, 'Tell us,' but they themselves also recount how they left Egypt. And what is the glory of the Holy One, blessed be He, that His children recount His glory among the nations? It is that they prophesied about the generations. The sons of Korah said to our ancestors, 'You did it, not us, what benefit do we have in what you did for our ancestors?' And when do we benefit? When you do a sign with me for good (Psalm 86:17), 'Do a sign with me for good.' The patriarchs worked a great deed in the days of Abraham, as it says (Genesis 15:15), 'And he divided himself against them by night.' Similarly, in the wilderness, the children did a deed for themselves and for their own desire, not for us. And it says (Psalm 47:3), 'God has chosen for us our inheritance.' \"",
            "\"For our soul is bowed down to the dust\" (Psalm 44:26). Rabbi Yitzhak said, \"The Holy One, blessed be He, said to Abraham (Genesis 13:16), 'And I will make your offspring like the dust of the earth.' And it is written (ibid. 17:3), 'Arise, walk through the land.' Woe, for our soul is bowed down to the dust! What is written afterwards? 'Arise, help us' (Psalm 44:27). If we have merits, act with us, and if not, act for the sake of Your Name, as it is said, 'And redeem us for Your mercy's sake' (ibid. v. 27). Rabbi Berechiah said, 'If the kingdom of the true God delays, wait for it in dust, and it will be for salvation.' The Holy One, blessed be He, said, 'Moisten your deeds like a rose, and immediately I will redeem you.' What is written afterwards? 'To the conductor upon the lilies' (Psalm 45:1).\""
        ],
        [
            "\"To the conductor over the white lilies, a wise song of friendship. This refers to what is written (Song of Songs 2:1), 'My beloved has come down to his garden.' This is referring to the sons of Korah. They were not strangers, but anyone who saw them said they were thorns, as it is written (Isaiah 33:12), 'Thorns will sprout like grass in the fire.' And it is written (Exodus 22:5), 'When a fire breaks out and spreads to thorn bushes...' And it is written (Numbers 16:35), 'And fire came out from the Lord and consumed them.' The sons of Korah, who were lilies, were chosen from among the thorns so that they would not be consumed with them, and the Holy One, blessed be He, saved them.This can be compared to a king who entered a country, and the people of the country came to make for him a crown of gold, studded with good stones and pearls. They went out and said to each other, 'The king doesn't want a crown of gold; there are lilies here.' Immediately, the people of the country rejoiced. So too, Korah and his assembly said, 'The Holy One, blessed be He, wants vessels of gold.' And the Holy One, blessed be He, said to them (Haggai 2:8), 'The silver is Mine, and the gold is Mine.' Even the incense (Isaiah 1:13) is an abomination to Me. And what am I asking for? Lilies. The sons of Korah said, 'We are lilies.' And the Holy One, blessed be He, said to them, 'You have been victorious.' Therefore, it says (Psalm 45:1), 'For the conductor, on the white lilies, a song of friendship.' This psalm is said in three parts: 'To the conductor, on the white lilies, a wise song of friendship.' This corresponds to the three sons of Korah. And because there were three of them, it says 'friendship' three times. The Holy One, blessed be He, said, 'Each and every one of them is a friend of Mine.' How do we know that even Moses, Aaron, and all the great ones were not as eager to hear the song of the sons of Korah, as it says (Psalm 45:1), 'To the conductor over the white lilies, a wise song of friendship'? This teaches us to sing to the Holy One, blessed be He, as it says (Isaiah 54:13), 'And all your children shall be taught of the Lord.'\"",
            "Another thing that the verse (Hosea 14:6) said is \"I will be like the dew to Israel\". This verse is said in reference to the world to come. Just as dew does not harm any creature, so too, the righteous in the future will dwell in the shade of the Shechinah (Divine Presence) and will not be harmed, as it says (Psalms 16:11), \"You will fill me with joy in Your presence\". Israel said to the Holy One, Blessed be He, \"Master of the Universe, when will You redeem us?\" He said to them, \"When you descend to the lowest level, at that moment I will redeem you\", as it says (Hosea 2:2), \"And the children of Judah and the children of Israel will be gathered together\". The children of Korah said, \"We are in the lowest level\", as it says (Psalms 44:26), \"For our soul is bowed down to the dust\". What is written afterwards? \"Rise up, be our help\". The Holy One, Blessed be He, said to them, \"It all depends on you, just as this rose blooms upward and its heart is directed heavenward, so too, you shall repent before Me and let your heart be directed upward like this rose. At that moment, I will bring the redeemer, as it says (Hosea 14:6), 'I will be like the dew to Israel'. And when will this happen? When he blooms like a rose. Therefore, it says 'To the conductor, concerning the roses'.\"...",
            "My heart whispers good things. To inform you that they could not confess with their mouths until their hearts whispered in repentance and the Lord accepted them. Similarly, it says in Chronicles I 28:9, \"And you, Solomon my son, know the God of your father, and serve Him with a perfect heart and with a willing mind, for the Lord searches all hearts and understands every plan and thought. If you seek Him, He will be found by you, but if you forsake Him, He will cast you off forever.\" And all thoughts are only said in the heart, as it says in the same verse, \"and every inclination of thoughts.\" Until a person restrains the thought in his holy heart, the Lord does not understand. Similarly, the sons of Korah were not able to sing with their mouths until their hearts whispered in repentance, and then they were immediately accepted. And why were they unable to sing? Because Sheol was open beneath them, and fire was burning around them, as it says in Numbers 16:35, \"And fire came forth from the Lord.\" In Psalm 106:17-18, it says, \"The earth opened and swallowed up Dathan, and covered the company of Abiram. And a fire was kindled in their assembly.\" The sons of Korah saw that Sheol was open here and fire was there, and they could not confess with their mouths. Therefore, my heart whispers. And why did it say \"my heart whispers\" if there were three of them and they were all equal in their hearts? It is to teach us that at one moment, one would have this thought in his heart, and at another moment, another would have the same thought in his heart, and all three were equal in one heart. Therefore, I say, \"my actions are for the King.\" If there is a whisper in my heart, why speak out loud? And if I speak out loud, why whisper? Rather, they said, \"If we whispered in our hearts, we have already expressed our actions to the Lord.\" Therefore, I say, \"my actions are for the King.\" Another interpretation of \"my heart whispers\" is in prophecy, as they prophesied about the future. And similarly, Hannah said in Samuel I 2:6, \"The Lord kills and brings to life.\"...",
            "Another thing to mention about roses. It's like a story of a bus driver who saw three passengers going to cross the street and she honked at them. After a few days, she saw the king's convoy passing by. Similarly, the sons of Korach had a dispute with their father. Korach and his sons were swallowed up by the earth, but his sons who repented became prophets and were like roses. My heart whispers, it's like someone who wants to go on stage and takes a script and gives it to the judge. The judge asked him why he didn't write it himself, and he replied that he didn't have the time. Similarly, the sons of Korach didn't have the opportunity to express themselves in words, but they said it in their hearts. That is why it is written, \"I speak of what I have done for the King.\" It's like someone who was about to go on stage and found his debtor. He asked him to pay his debt, but the debtor replied to wait until he gets off the stage, and then he would repay him. Similarly, the sons of Korach said they had no time to sing, but when they had the opportunity, they said, \"I speak of what I have done for the King.\"...",
            "\"Your children shall be under your fathers. Rabbi Elazar, son of Rabbi Yosei, said: In the future, each and every person from Israel will have children like those of Egypt, as it is said, \"Your children shall be under your fathers.\" And how many were our fathers when they left Egypt? Six hundred thousand. Rabbi Abbahu said: Do not be surprised, for a hen once laid two eggs in one day and one egg the next day. This is what is written, \"For as the days of a tree shall be the days of My people\" (Isaiah 65:22).\""
        ],
        [
            "\"To the conductor, for the sons of Korah, on Alamoth. This is what is said in the verse (Job 9:10), 'He performs wonders that cannot be fathomed; miracles that cannot be counted.' No person can recount all the marvels of God. As it is also said (Psalm 136:4), 'To Him who alone does great wonders.' He alone knows the miracles and wonders that He does with His people. Thus said the sons of Korah on Alamoth: 'From eternity, these are the things we have seen, and we do not know what we have seen.' Another explanation of Alamoth: We have seen the two worlds, the way of the righteous and the way of the wicked. We have seen those who trusted in their wealth, as it says (Psalm 49:7), 'Trusting in their wealth, the height of their success.' At that time, what can they do when their wealth fails them? As it also says (Zephaniah 1:18), 'Neither their silver nor their gold will be able to save them.' And a person should not say, 'My father is righteous, and through his merit, I will be saved.' Abraham did not save his son Ishmael, and Jacob did not save his brother Esau. As it says (Psalm 49:8), 'No man can redeem the life of another.' And what is 'brother'? The righteous say on that day, 'How difficult is the brother's redemption. No man can redeem the life of another.' And why is the ransom for their souls so precious? The Holy One, blessed be He, said to them, 'Did I not write to you (Exodus 23:8), 'You shall not take a bribe'? And did I not say to you, 'Give me a bribe, and I will accept it from you,' as it says (Proverbs 17:23), 'The wicked man takes a bribe in secret'? If you had given Me the bribe at that time, I would have accepted it from you. But now, I will not accept it from you, and you cannot make me accept it.\" As it is said (Deuteronomy 10:17), \"He does not take bribes.\" And why (Psalms 49:8), \"The redemption of their souls is costly.\" And what is (Psalms 37:28), \"He ceases to exist forever\"? One who ceases to exist on that day exists forever, as it says (Psalms 22:27), \"May they live forever and not see decay.\" And where do they go? The sons of Korah said to Saul (1 Samuel 15:32), \"Like sheep going down to the grave, where they will experience death.\" What is \"experience death\"? This teaches that the righteous descend every morning and are checked. The sons of Korah asked what the righteous are doing at that time. They said to them, \"God is our refuge and strength, an ever-present help in times of trouble. In every distress that comes upon us, He is there for us.\" And so it says (Psalms 91:15), \"He shall call upon Me and I will answer him; I will be with him in distress.\" Flesh and blood do not know what to do until they reach their patron. But God is not like that, He helps in times of trouble.",
            "Therefore, we will not fear when the land is exchanged. The sons of Korah said, \"Do not fear him, for the day is coming when the Holy One, blessed be He, will shake the wicked from the earth, as it is said, 'That it might take hold of the ends of the earth, and the wicked be shaken out of it' (Job 38:13). And it is said, 'For behold, I create new heavens and a new earth' (Isaiah 65:17). And where will the righteous be standing at that time? 'But ye that did cleave unto the Lord your God are alive every one of you this day' (Deuteronomy 4:4). The sons of Korah said to them, 'Do not fear, for we have seen all the miracles that the Holy One, blessed be He, has done for us, as it is said, 'And the earth opened her mouth and swallowed them up' (Numbers 16:32). And where were we at that time? We were in the air. And it is also said, 'And the sons of Korah died not' (Numbers 26:11). Rabbi Nehemiah says it was not so, but at the moment when the earth opened and swallowed them up, the Holy One, blessed be He, stood them up like the mast of a ship. And it is said, 'And they shall be a sign' (Numbers 26:10). And the sons of Korah said, 'Do not fear, for we know what the Holy One, blessed be He, has done for us. We will not fear when the land is exchanged.' And it is said, 'For the mountains shall depart' (Isaiah 54:10)."
        ],
        [
            "To the choirmaster. A Psalm of the sons of Korah. All you peoples, clap your hands. This is what the verse says (Proverbs 29:2), \"When the righteous are in authority, the people rejoice; but when the wicked rule, the people groan.\" When the wicked are in power in the world, everyone sighs and everything is tight, and no one walks with his head held high. Similarly, Solomon says (Proverbs 28:28), \"When the wicked rise, men hide themselves; but when they perish, the righteous increase.\" It is difficult for the Lord when a person rules over another person to harm him. And so it says (Isaiah 28:2), \"Behold, the Lord has a mighty and strong one, like a tempest of hail and a destroying storm, like a flood of mighty waters overflowing, who will bring them down to the earth with His hand.\" What is meant by \"with His hand\"? It refers to the hand of man who ruled over his fellow man. Therefore it is said, \"All you peoples, clap your hands.\" Why is this so? (Psalm 10:15) \"Break the arm of the wicked and evil-doer; seek out his wickedness until you find none.\" Therefore, for the Lord is high and awesome, a great King over all the earth....",
            "Let nations speak under us. When will He choose for us our inheritance, the inheritance of the pride of Jacob? (Another interpretation is) When will He be chosen and give us our inheritance, when He sits on His holy throne? And so it says, \"And I will overturn the throne of kingdoms\" (Haggai 2:22). And Daniel also says, \"I saw until thrones were placed, and one who was ancient of days sat\" (Daniel 7:9). And when will He sit? \"And saviors shall come up on Mount Zion to judge the Mount of Esau\" (Obadiah 1:21). Rabbi Yehuda bar Nachman said in the name of Resh Lakish: \"As soon as the Holy One, blessed be He, ascends to judgment and sits on the throne to judge, when they blow the shofar, He rises and transforms the attribute of justice into the attribute of mercy. And Moses ascended with the shofar sounding a blast, as it says, 'And God in the sound of the shofar' (Psalms 47:6), with mercy, as it says, 'The Lord, the Lord, God merciful and gracious, long-suffering, and abundant in goodness and truth' (Exodus 34:6)."
        ],
        [
            "A song, a psalm for the sons of Korah. Great is the Lord and greatly to be praised, etc. And our God is great only in His city alone. But the sons of Korah said that the Lord is great for what He did in His city and His sanctuary. And so it says, \"The Lord is great in Zion, and He is high above all the peoples\" (Psalm 99:2), to say that what He did in His city, He did not do for all the nations. And so it says, \"For, lo, I begin to work evil at the city which is called by My name; and should ye be utterly unpunished? Ye shall not be unpunished\" (Jeremiah 25:29). Woe to our God's city, etc.",
            "\"A beautiful view brings joy to all the land. What is a beautiful view? It is when everything contributes to its beauty in a way that has never been seen before. Although it is written, \"You, O Tyre, have said, 'I am perfect in beauty'\" (Ezekiel 27:3), she said this to herself, but no one else said it to her. Similarly, it is said, \"You have said it to yourself, but no one else has told you\" (Isaiah 47:10). This is like the saying of the commoner that it is not how much your mother praises you, but how much others praise you. But in Zion, everyone says, \"This is the city of complete beauty\" (Lamentations 2:15), and not only that, but it also brings joy to all the land, as it says, \"Bringing joy to all the land\" (Psalms 48:3). And why was there joy? Because everyone was happy in the land. If someone sinned, he was anxious and his heart was heavy. King Solomon said, \"Anxiety in a man's heart depresses it, but a good word makes it glad\" (Proverbs 12:25). When someone went to Jerusalem and offered a sacrifice, he would atone for himself, and his heart would be happy. And when he left, he would be joyful. This is why there is joy to all the land. Know that this is also the case with Mount Zion, which is described as \"the northern ridge, the City of the Great King\" (Psalms 48:3), even though it is in the south. This is because it was destroyed, as it says, \"On the north side of the altar\" (Leviticus 1:11). What is the City of the Great King? It is the king who acted in such a way in his city. He acted this way in this world, but he will not act this way in the future.\"",
            "God is known in her palaces as a refuge. What are her palaces? Rather, like the way people in the government make rounds at night to every gate and entrance, so too does the Holy One, blessed be He, in the future, set guards. As it is said, \"On your walls, O Jerusalem, I have set watchmen\" (Isaiah 62:6). Therefore, God is known in her palaces.",
            "For the kings assembled and passed by, when it was destroyed. As it is said, \"Many nations have passed over this city\" (Jeremiah 22:8), they passed over it and marveled. Therefore, it is said, \"They will see and be astounded\" (Psalm 48:6), and they will say, \"Why did God do so?\"...",
            "Surround Zion and encircle her, count her towers. Rav Nachman said (Kohelet 1:9), \"What has been is what will be.\" Just as the Lord took Israel out of Egypt with glorious clouds and carried them, as it is said (Exodus 19:4), \"I bore you on eagles' wings,\" so He will do for them, as it is said (Isaiah 60:8), \"Who are these that fly like a cloud?\" Count her towers. How many gardens will there be in Jerusalem, and how many towers will there be, 1,000 and 500? How many cisterns, 1,000 and 16,000? Rav Nachman said, \"What has been is what will be.\" Just as Israel sang a song and the waters rose for them, so it will be in the future, as it is said (Psalm 87:7), \"Singers and dancers will say, 'All my springs are in you.'\" And how many pools will there be, 1,000 and 16,000, in the valleys? How many gates, 12 for each tribe? \"Surround Zion and encircle her.\"...",
            "Pay attention to the army, her female soldiers have been removed from her. Another thing, for the same sick woman who is destined to be ill. Another thing, for the army, to sing. They cut off her palaces, they broke down her castles.",
            "\"For this is our God.\" Rabbi Helbo and Rabbi Baruchia in the name of Rabbi Elazar in the name of Rabbi Yosei bar Chanina said, \"In the future, God will make an army for the righteous, and God will march with them, and they will point to him with their fingers.\" As it is said, \"Behold, this is our God, we hoped for him.\" Be aware that this is our God, our eternal God, who will lead us forever in both worlds. And everyone hears in God's victory what he does with Israel, as it says, \"All nations hear this.\""
        ],
        [
            "To the conductor, for the sons of Korah. Hear this, all you peoples. As it is written (Ecclesiastes 11:7), \"Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun.\" Rabbi Yitzchak and Rabbi Abba bar Kahana said: Rabbi Yitzchak said, \"The light of the world to come is sweet.\" Happy is he who has good deeds to his credit, so that he may behold the light. As it is said (Judges 5:31), \"And they that love Him shall be as the sun when he goeth forth in his might.\" Rabbi Abba said, \"How sweet are the words of Torah, which are compared to light.\" As it is said (Proverbs 6:23), \"For the commandment is a lamp and the Torah is light.\" Happy is he who sees the Torah as white as snow, since its reward is limitless. When the Holy One, blessed be He, comes to reward Israel for their toil in Torah and bestows upon them the merit of it, in the time to come, they will say to the nations of the world, \"We have acquired our share through occupying ourselves with the Torah.\" And what would you say to us, who labored for nothing? Behold the reward of our toil. As it is said, \"Hear this, all you peoples,\" and this refers only to the Torah, as it is written (Deuteronomy 4:44), \"This is the Torah.\" Listen, all you inhabitants of Haled, for what reason is it called \"Haled\"? Because the countenances of the wicked become haled in Gehenna in the future. And who are they? They are both sons of man and sons of Ish. Sons of man, this refers to Abraham, who was called \"the great man among the giants\" (Joshua 14:15). And who are the sons of Ishmael and Keturah? They too are sons of Ish. This refers to the sons of Noah, who was called \"a righteous man\" (Genesis 6:9). Another interpretation is that they are the idolaters who descend to Gehenna....",
            "Together, rich and poor. Rich in Torah and poor in Torah, they all descend to Gehenna. Rich in Torah, such as Doeg and Ahithophel, because they did not observe the Torah, they descended to Gehenna even though they were heads of the Sanhedrin. Poor in Torah, anyone who had the opportunity to learn and did not learn. Therefore, the sons of Korah said, \"Since this is the reward for Torah study, let us pursue it.\" Let my mouth speak wisdom in the wisdom of Torah, and my heart ponder understanding in the understanding of Torah. I will incline my ear to the parable of Torah."
        ],
        [
            "... “From the rising of the sun until its setting…” (Psalms 113:3) When flesh and blood wants to make an image, it begins with the head and ends with the feet or begins with the feet and ends with the head. Not so the Holy One! When He makes man, He shapes him all at once, as it says “…for He is the One Who formed everything…” (Jeremiah 10:16) This is ‘from the rising of the sun until its setting.’ And from where do we learn that He created it from Zion? As it says “From Zion, the finery (miclal) of beauty…” (Psalms 50:2) From out of (m’clal) the beauty of the world. What does ‘appeared’ mean? Illuminated. Appearance always refers to light, as it says “…and causes the light of His cloud to appear.” (Job 37:15) From where do we learn that this is speaking of the world? It says here miclal and it says elsewhere “Now the heavens and the earth were completed (vay’chulu)…” (Genesis 2:1) And when He destroys it, He will start from Zion, as it says “And I will make Jerusalem heaps of ruin…” (Jeremiah 9:10) and afterwards “All the land shall be a desolation…” (Jeremiah 4:27) And it says “And the land shall become desolate with its inhabitants…” (Micah 7:13) And at the time when the Holy One renews His world He will renew it from Zion, as it says “…the mountain of the Lord's house shall be firmly established at the top of the mountains…” (Isaiah 2:2)",
            "\"Not upon your sacrifices will I rebuke you.\" Rabbi Nachman said in the name of Rabbi Berechiah, \"If a person intends to perform a charitable act, the Holy One, blessed be He, writes it down for him, as it is written: 'And your burnt offerings are continually before me.' (1 Kings 5:5) 'And Solomon's provision for one day was thirty measures of fine flour, and sixty measures of meal.' (1 Kings 4:22) Rabbi Yehuda said, 'He had a thousand wives, and each one made for him a royal feast, and each one said that he was dining with her.' (1 Kings 3:15) 'Besides from the deer, gazelle, and roebuck, and the fattened fowl.' (1 Kings 4:23) 'And whatever you raise up to Me is a burnt offering.' (Exodus 22:19) 'Not upon your sacrifices will I rebuke you.' (Psalms 50:8) 'For every beast of the forest is mine, and the cattle upon a thousand hills.' (Psalms 50:10) 'What right do you have to recite my statutes, or to take my covenant on your lips? You who hate discipline and cast my words behind you.' (Psalms 50:16-17)\""
        ],
        [
            "To the conductor, a Psalm of David, which was given to him by the prophet Nathan. This is what the scripture says (Proverbs 18:21): \"Death and life are in the power of the tongue.\" A person's tongue leads him to the afterlife. What caused David to enter the World to Come? It was his mouth, which said \"I have sinned,\" as it is written (2 Samuel 12:13): \"And David said to Nathan, 'I have sinned.'\" He was in darkness, but God illuminated him, as it is written (Psalm 18:29): \"For You will light my candle; the Lord my God will enlighten my darkness.\" And it is said (Isaiah 58:10): \"And your darkness shall be like noonday.\" David said before God, \"I ask of You to look at the beauty of Israel.\" And so God said to Solomon (1 Kings 3:14), \"And if you will walk in My ways, as your father David walked.\" David said, \"Master of the Universe, do not look at the time I sinned before You.\" And it is said (Psalm 51:11), \"Hide Your face from my sins.\" Once Nathan the prophet said to him (2 Samuel 12:13), \"The Lord has also put away your sin.\" Therefore, this Psalm was composed: \"To the conductor, a Psalm of David, which was given to him by the prophet Nathan.\"",
            "\"Grant me, O Lord, according to Your kindness; just as David was likened to someone who had a wound in his hand and went to a doctor, asking him to heal him. The doctor replied that he could, but the wound was small. David pleaded with the doctor, saying, 'Please take everything that I have and do the rest on your own, and show me kindness and mercy.' Similarly, David said to God, 'Grant me, O God, according to Your kindness; You are compassionate, and with Your great mercy, erase my transgressions. You have done much kindness with me, and do so now, and erase my transgressions.' As it says in Psalms 17:7, 'Wonderfully show Your kindness, O Savior of those who seek refuge.' From You comes healing, and since the wound is great, give a great plaster. And he also says, 'Cleanse me from my sin.' From here we learn that anyone who commits a sin is considered defiled in his soul, and he can only be purified with hyssop. And as it says, 'Purify me with hyssop, and I shall be clean.(Psalm 51:9)' Did David become impure with a grave sin? No, only with a sin that defiled his soul, as it says, 'My heart is defiled within me.' From here we learn that anyone who knows that he has sinned and prays for forgiveness, fears and shuns the sin, and discusses it with God, He forgives him. But anyone who knows that he has sinned and deliberately repeats it, the Lord demands from him. As it says, 'Why should I fear in times of trouble, when the iniquity of my heels surrounds me?' (Psalm 49:6) Those who trample on sin with their feet, with their heels, the scorpion strikes them. He said to him, 'Your life is at stake.' So too, anyone who repeats his sin before God, He does not forgive him. Therefore, David said, 'My sin is ever before me.'\"",
            "\"I have sinned against you alone, and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment. Why was David similar to this? To one who is broken and comes to the doctor, and the doctor is amazed and says to him, 'How great is your wound, I am so sorry for you.' The one who is broken replies, 'You are only sorry for me, not for yourself. I did not break for my own sake, but for your reward.' So too, the Holy One, blessed be He, said to Himself, 'I have sinned against You alone.' When you say to sinners, 'Why didn't you repent?' if you accept me, all sinners will complete their repentance and look to me. And I will be a witness and testify to the entire world that you accept those who repent. And so He says to him (Isaiah 55:4), 'I made him a witness to the peoples.' Not just me, but all of Israel. And He also says (Isaiah 43:10), 'You are my witnesses, declares the Lord, and my servant whom I have chosen.'\""
        ],
        [
            "\"To the choirmaster of David, when Doeg the Edomite came and told Saul, \"David has come to the house of Ahimelech.\" It is said in Ecclesiastes 5:5, \"Do not be rash with your mouth, nor let your heart be hasty to utter a word before God.\" Rabbi Yehoshua ben Levi said concerning the verse, \"Do not give your mouth to sin against your flesh\" (ibid.), that the Scripture is speaking about those who rule on matters of charity. \"Do not give your mouth to flatter when you are giving, lest you give in stinginess and not in generosity.\" (ibid.) \"And do not say before the angel\" (ibid.) - this refers to the prayer leader who comes and tells you to give as you have decided, and you say, \"There was a mistake, and I did not know what I was saying.\" Why should God be angry with you? It is because of the voice that you uttered and said to give, but did not give. (ibid.) \"And ruin the work of your hands\" (ibid.) - the commandments that were in your hands, you have lost. Another interpretation of \"Do not give your mouth\" - Rabbi Levi said that this refers to the hypocrites. \"Why should God be angry?\" - it is because of the flattery that you utter with your mouth. \"And ruin the work of your hands\" - the little bargaining that you have in your hands, you mix them up. Another interpretation of \"Do not give your mouth to sin against your flesh\" - the sages said that it refers to Miriam, when she spoke against Moses and was struck with leprosy, as it is said (Numbers 12:1), \"And Miriam and Aaron spoke against Moses.\" And what happened to her? (ibid. 10) \"And behold, Miriam was leprous, like snow.\" \"Do not say before the angel\" - this refers to Moses, as it is said (Exodus 20:16), \"And he sent an angel and brought us out of Egypt.\" Was it really an angel? Rather, it was Moses. \"Why should He be angry?\" - because of this voice that you flatter with your mouth. \"And ruin the work of your hands\" - the little effort that you have, you mix up.\" On the same voice that came out of her mouth about Moshe the righteous. \"And the guilt of your hands.\" These are the drums, as it is said (Exodus 15:20), \"Miriam the prophetess, the sister of Aaron, took the drum.\" Another interpretation: speaking evilly, as they cause their flesh to sin by what they utter, they are punished with leprosy. \"Do not say in the presence of the angel, this is the priest,\" as it is said (Malachi 2:7), \"For the lips of the priest should guard knowledge, and they should seek instruction from his mouth.\" The one afflicted with leprosy goes to him, as it is said (Leviticus 14:2), \"This shall be the law of the leper.\" One who speaks evil and utters slander, as it is said (Leviticus 14:3), \"And he shall be brought to the priest.\" Why would God be angry? Because of that voice that you uttered and spoke slander against your friend, and the guilt of your hands. The little Torah that you have in your possession, you lose. And who was it who was worried and spoke evil of David and was afflicted with leprosy? As it is said (Psalms 41:6), \"And if he comes to see me, he speaks falsehood; his heart gathers iniquity to itself; he goes out and speaks it.\" And what is meant by \"he shall break down the house\"? It is like it says (2 Samuel 15:13), \"And who caused him to do so? Because he spoke slander against David,\" as it is said (1 Samuel 22:9), \"Then Doeg the Edomite, who was standing among Saul's officials, said, 'I saw the son of Jesse come to Ahimelek son of Ahitub at Nob.'\"",
            "Another thing to consider is the matter of the redoubtable tongue. As it is written in Proverbs 18:21, \"Death and life are in the power of the tongue,\" meaning that everything depends on the tongue. If a person seeks to speak evil, he should say nothing, and if he seeks to speak good, he should speak up. Therefore, one should not say, \"Since I have the authority, I will speak whatever I want.\" The Torah has already warned us and said in Psalm 34:14, \"Keep your tongue from evil.\" And if you say that you lose nothing by doing so, beware, for the Holy Spirit cries out and says in Proverbs 21:23, \"He who guards his mouth and his tongue, guards his soul from troubles.\" Another point is that death and life are in the power of the tongue. See how difficult it is to remove evil speech from one's mouth, to the extent that a person denies it altogether, as it is said in Psalm 12:5, \"Who said, 'With our tongue we will prevail; our lips are with us—who is master over us?'\" And who can stand against them in Gehenna? As it were, the Almighty shouts out to those who speak evil and says in Psalm 94:16, \"Who will rise up for me against the wicked?\" And who can withstand them in Gehenna? And even Gehenna itself says to Him, \"I am unable.\" And the Holy One, blessed be He, replies to her, \"I am above and you are below,\" as it says in Psalm 120:4, \"Sharp arrows of the mighty with coals of the broom tree.\" The Almighty said to Israel, \"If you want to be saved from Gehenna, distance yourselves from evil speech, and you will merit the World to Come,\" as it is said in Psalm 34:13, \"Who is the man who desires life?\" Our Rabbis said that there was a story about a peddler who was traveling around the towns of Tzefuria, and so on. Another point is that death and life are in the power of the tongue. The livelihood of figs: if one eats without blessing, it is death in the power of the tongue; if one eats and blesses, it is life in the power of the tongue. Everything depends on the tongue. \"If one merits the Torah, one merits life, as the Torah is called the Tree of Life. As it is written (Proverbs 3:18), 'She is a tree of life to those who grasp her.' And the Torah is a remedy for the tongue, as it is written (Proverbs 15:4), 'A soothing tongue is a tree of life.' Therefore, one who speaks negatively about others is endangering lives. Come and see how severe the sin of speaking negatively is, greater even than idol worship, sexual immorality, and murder. For it is written that with these three sins, it is written 'great' and in regards to speaking negatively it is written 'great transgressions.' The tongue speaks of great things, etc. Concerning idol worship, it is written (Exodus 32:31), 'Please, this people has committed a great sin.' Concerning sexual immorality, it is written (Genesis 39:9), 'How can I commit this great evil and sin against God?' Concerning murder, it is written (Genesis 4:13), 'My punishment is too great to bear.' I have come to inform you that speaking negatively is more difficult than these three sins. Another matter is that one who kills a person, only kills one soul. But one who speaks negatively kills three: the one who speaks, the one who is spoken about, and the one who listens. And where do we learn this? From the concern expressed by Doeg, who spoke negatively about Ahimelech before Saul, and three were killed: Saul, who accepted his words, Ahimelech, who was spoken about, and Doeg, who spoke. And how do we know this? From the verse that states concerning Saul, 'So Saul died for his unfaithfulness which he had committed against the Lord, because he did not keep the word of the Lord, and also because he consulted a medium for guidance' (1 Chronicles 10:13), and concerning Ahimelech, it is written (1 Samuel 22:16), 'Ahimelech died, and his father's household.' And concerning Doeg, it is stated that he was driven from the world, as it is written (Psalm 52:9), 'I will forever praise You for what You have done; in Your name I will put my trust, for Your faithful ones have sought refuge in You.' From the life of the world. And who caused this? Negative speech, as it is written concerning Doeg, who informed Saul.\"",
            "Another thing to worry about. The scripture says (Proverbs 26:26), \"His malice may be concealed by deception, but his wickedness will be exposed in the assembly.\" Rabbi Chayyah said, \"We publicize the hypocrites to prevent desecration of God's name,\" as it is written (Ezekiel 3:20), \"And when a righteous person turns away from his righteousness and commits injustice, he shall die for it; for the injustice that he has committed, he shall die.\" Why does God block his path? To publicize his actions to people, so that nothing bad happens to him due to his sins, and so that people call him to account against the measure of justice. For this reason, God wanted to publicize the actions of those who slander their fellow human beings. We learn this from Doeg, who was the head of the Sanhedrin, as it is written (1 Samuel 21:8), \"Doeg the Edomite, the chief of Saul's shepherds.\" Although he had the Torah, he still spoke evil, so the scripture publicized his actions so that people would know not to seek revenge against him, and so that they would call him to account before God. That is why the scripture called him \"Edomite,\" after the name of his city. Rabbi Shmuel said it was because he was jealous of David and was called \"Admoni.\" Not only was he jealous, but his entire tribe was jealous of him, including the Ziphites, the men of Keilah, and the Nabals. Rabbi Abba bar Kahana said it was because he permitted the killing of the people of Nov, the city of the priests, as it is written (1 Samuel 22:18), \"And Doeg the Edomite turned and struck down the priests and killed on that day eighty-five persons who wore the linen ephod.\" Rav Nachman said it was because he permitted the shedding of David's blood. He told Saul that he and his blood were permissible, and his wife was permissible to marry another. Bar Kappara said that he forbade the shedding of Agag's blood to Saul. And he said to him, \"It is written in the Torah (Leviticus 22:28), 'You shall not slaughter an animal and its offspring on the same day.' And yet you are going to kill young and old, infants and women, all in one day. Therefore, it is said, 'Edomite,' because of the obligation incurred by him.\" Rabbi Yitzhak said that David's face turned red with embarrassment at this halachic ruling, as anyone who engages with him is removed from his responses. Rabbi Hanina said, \"Just as Edom swallows the merits of Israel, so he worries about swallowing the merits of David.\" And our rabbis, may their memory be blessed, said, \"Just as Edom seeks revenge and bears a grudge, so he seeks revenge and bears a grudge against David.\"",
            "Another explanation is that he told Saul what had happened, and a Gadite told him to make David king while he was alive, because only a king and a court can ask the Urim and Thummim, and anyone who needs the support of the community can do so. And David was asked with the Urim and Thummim. Once he heard this, a spirit of jealousy entered his heart. How do we know this? Because it says in the same passage, \"When you gave him bread and a sword, you were conspiring against me.\" Saul was not satisfied with this, and he asked him by God, and that is why Ahimelech died. As soon as he saw Saul's angry face, Ahimelech replied to the king and said, \"Who among all your servants is as faithful as David?\" Saul said, \"Neither him nor anyone else.\" At first, Ahimelech had refused to ask God on Saul's behalf, saying that he had begun to inquire of God that day, and he had not yet been authorized to ask. However, Saul did not want to accept this and insisted that Ahimelech had to ask God for him. Saul then sentenced Ahimelech to death for having sought the support of the Urim and Thummim on David's behalf. Immediately, the king commanded his guards to attack Ahimelech, but they refused to obey him. This illustrates the verse, \"Whoever keeps a command will not experience harm\" (Ecclesiastes 8:5). This refers to Abner, who did not allow the priests to be harmed, as it says, \"My lord's servants did not lift a hand against the priests of the LORD\" (1 Samuel 22:17). Once he saw that they didn't listen to him, he said to him, \"Worry about yourself. You have spoken harshly with your sword.\" As it is said (1 Samuel 22): \"And the king said to Doeg, 'You turn around and strike down the priests.'\" So he stood up and killed them, as it is said (1 Samuel 22): \"And on that day he killed eighty-five men.\" See what courage he had, that no one in the world helped, but he himself killed them. And not only them, but also (1 Samuel 22): \"And he struck down Nob, the city of the priests, with the sword.\" David cried out and said, \"What glory is it to you to speak evil, you mighty one? All day long you plot destruction.\" He said to Doeg, \"A strong man and the head of the Sanhedrin is busy with this evil, speaking ill of others. In this mighty act of evil, he is strong.\" He said to him, \"This is true strength: when one sees his friend on the edge of a pit and pushes him in, or when he sees him on the roof and pushes him off. That is strength. But when is one truly strong? When his friend is about to fall and he grabs his hand so he won't fall. And also when he sees his friend falling into a pit and he lifts him up.\" And you saw that Saul was angry with me and threw water on my limbs (perhaps it means into the well). That is true strength, which a person does. All day long, he shows kindness. He said to him, \"Do you think that if we had not received Ahimelech and he had not given us a portion, there would not have been anyone in Israel to give?\" Indeed, the people of Israel are accustomed to doing kindness all day long.",
            "Another thing is kindness all day. This is the Torah, as it is said (Proverbs 31:26), \"She opens her mouth with wisdom, and the Torah of kindness is on her tongue.\" A person who engages in Torah study like you should engage in these matters and make your Torah study a priority. In terms of doing good deeds, the children of Israel are commanded to do kindness to anyone who comes their way. Kindness all day. David said to Doeg, \"A person who engages in kindness all day is doing something difficult.\" Similarly, anyone who studies Torah is as if they are doing kindness all day and speaking lashon hara (evil speech) is a transgression. In terms of evil, Rabbi Yosi ben Zimra said, \"Come and see how difficult lashon hara is, for there are many organs in a person, some of them are erect, some of them are flaccid, some of them are standing, and this tongue is imprisoned in the mouth, surrounded by the cheeks, and there are many muscles attached to it that no one can stand against. If it were erect, and its difficulty were visible, how much more so would this be the case!",
            "Love of evil over good. David told Doeg to worry more about Saul's evil love than your goodness. For if you had not spoken evil of him, you would not have been punished. There is a person who lies and flatters someone who will feed and give him drink, but you, even though you were poor, were wise, strong, and rich, and head of the Sanhedrin, why did you act this way? (Jeremiah 9:22-23) Let not the wise man glory in his wisdom, but let him who glories glory in this, etc. And this is nothing but Torah, as it is said (Deuteronomy 4:44), \"And this is the Torah.\" (Jeremiah 9:23) Let him who glories glory in this, that he understands and knows Me. And likewise it says (2 Samuel 8:15), \"And David executed justice and righteousness.\" And it says (1 Samuel 18:14), \"And David behaved wisely in all his ways.\" Rabbi Shimon Bar Abba said in the name of Rabbi Yochanan, the Holy One, blessed be He, showed Abraham the Torah, sacrifices, Gehinnom, and exile. Torah, from where do we know this? As it is said (Genesis 15:17), \"And a smoking oven and a burning torch.\" And there is no torch but Torah, as it is said (Exodus 20:15), \"And all the people saw the thunderings and the lightnings.\" The burning oven is Gehinnom, as it is said (Malachi 3:19), \"And he shall be like a flaming oven.\" And it is written (Isaiah 31:9), \"Whose fire is in Zion.\" Sacrifices (Genesis 15:9), \"Take for Me a three-year-old heifer.\" Exile (ibid. 12:13), \"And behold, a great darkness fell upon him.\" This darkness is Babylon. This obscurity is Greece. This greatness falls on him, Edom. The Holy One, blessed be He, said to Abraham, \"The Temple will be destroyed, and the sacrifices that atoned for them will be abolished. What do you want your children to be subjected to in exile? Should they not be subjected to exile rather than Gehinnom?\" Rabbi Chanina bar Papa said, \"Abraham chose for himself the exile, saying it is better for Israel to be in exile than to be in Gehinnom.\" And this is what the Holy One, blessed be He, says to Israel, \"You are My furnace.\" And likewise it says (Isaiah 51:1), \"Look to the rock from which you were hewn.\" This refers to Abraham, as it is said (ibid. 2), \"Look to Abraham your father.\""
        ],
        [
            "To conquer illness. It is said (Proverbs 18:22) \"He who finds a wife finds a good thing, and obtains favor from the Lord.\" There is no end to a good woman, just as there is no end to a bad woman, as it is written (Ecclesiastes 7:26) \"And I find more bitter than death the woman, whose heart is snares and nets, and her hands as bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her.\" Abigail was better than all the sacrifices in the world, as if David had done the deed he planned to do, he would not have received atonement, but she came to him and saved him. Thus, she was better than all the sacrifices. Conquer illness, for just as sacrifices bring atonement, illness does too. The Holy One, blessed be He, said: \"Good shall come and be good for him, and evil shall go in its evil.\" (1 Samuel 25:38) What caused him to die? It was because his hand was short in observing the commandments, as it says (1 Samuel 25:25) \"Let not my lord regard this scoundrel Nabal; for as his name is, so is he; Nabal is his name, and folly is with him.\" \"Nabal\" refers to his evil inclination. Similarly, it says (Deuteronomy 15:9) \"Beware that there be not a base thought in your heart.\" My lord David said to him (1 Samuel 25:25) \"Nabal is his name, and folly is with him.\" Rabbi Simon said: \"He is called 'Nabal' because he was foolish; the two words have the same numerical value. Just as Laban was deceitful, so was Nabal. Since both were deceitful, Solomon spoke of both when he said (Proverbs 12:20) \"Deceit is in the heart of them that imagine evil: but to the counsellors of peace is joy.\" Who are those who make peace between Israel and their Father in Heaven? They are the people of Israel to whom peace was given, as it is said (Psalms 29:11) \"May the Lord give strength to His people; May the Lord bless His people with peace.\" Abigail said to David, \"My lord, when this judgment comes before you, what will you do?\" The poor man went and said to the master of the house, \"Do me justice and give me one piece of bread, and I will not be in need of you.\" The poor man fell upon him and killed him. If they come to you for judgment, what will you say to them? You are uncertain about the matter and you cannot make a decision. And they say, \"He did not act thus with the wicked who did not give to him, and you are doubtful.\" As it is said (1 Samuel 25:17), \"Let not this thing be a stumbling block to you.\" Do not be doubtful and do not say that because I am king, no one can rebuke me. Rebuke yourself. And so it is said (Zephaniah 2:1), \"Search yourselves and seek righteousness.\" If you want to adorn others, adorn yourself first and then adorn others. Let not this thing be a stumbling block to you. You already have one beam in your own eye. What is (1 Samuel 25:31), \"and you will remember your truth\"? She said to him, \"Do not forget me. I will be before you when this judgment comes before you and when you judge it.\" \"Be mindful of the good that she did for me when I was in distress, so that I did not shed blood. If I had committed that act, I would not be able to atone for it. She said to him, \"This is not from you, do not exalt yourself. The Lord sent you to me, as it is said (1 Samuel 25:32-33), 'Blessed be the Lord God of Israel, who sent you this day to meet me. And blessed be your discretion, and blessed be you.' And you too should be blessed, as it is said (1 Samuel 25:33), 'Blessed be your discretion, and blessed be you.' David left sin behind and Nabal entered it, therefore Nabal said in his heart (1 Samuel 25:25), 'There is no God.' When David confronted him, both were corrupt, as it is said (Genesis 6:12), 'All flesh had corrupted their way.' They were both abominations before the Lord, as it is said (Deuteronomy 23:19), 'An abomination of the Lord your God are both of them.' Everything is revealed before you, for I am wise and seek the Lord. As it says (1 Samuel 18:14), 'And David acted wisely in all his ways.' Therefore, Nabal said in his heart, etc. What is the corruption in corruption? Similarly, it says in the generation of the flood (Genesis 6:12), 'All flesh had corrupted their way.' And so Abigail says to David (1 Samuel 25:25), 'Do not pay attention to this worthless man, Nabal.' What is the worthlessness? It refers to revealing secrets. And so it says (1 Samuel 2:12-22), 'The sons of Eli were worthless men; they did not know the Lord. They lay with the women who served at the entrance to the Tent of Meeting.' Another explanation of 'deceit in the heart of those who plan evil' (Proverbs 12:20) is that it refers to Doeg, who falsely accused David, as it says (1 Samuel 22:9), 'Doeg the Edomite, who was stationed over the servants of Saul.' Similarly, he said (1 Samuel 25:10), 'Who is David? Who is the son of Jesse?' And he denied God, as it says (Psalms 14:1), 'The fool says in his heart, \"There is no God.\"' Everything has gone astray, but anything that has gone astray from the right path can still return through repentance. But here, it does not say that everything has gone astray, but rather everything has denied. They were all denied, both externally and internally.\"",
            "Another thing, all together they became corrupt. These are the people of Sodom who formed cliques and made themselves sisters. As it says (Jeremiah 32:29), \"The sister of your father is despised.\" No one does good, not even one. Abraham is not counted among them and there is no one but Abraham, as it says (Ezekiel 33:24), \"Abraham was one.\" Abraham began by saying (Psalm 26:4), \"I did not sit with deceitful people, nor associate with hypocrites.\" I hate the assembly of evildoers. As it says (Genesis 20:1), \"And Abraham journeyed from there.\" This is what the scripture means (Job 14:18), \"But a falling mountain will wear away, and a rock will be removed from its place.\" The falling mountain that will wear away is Sodom and its environs. And the rock that will be removed from its place is Abraham. And there is no rock but Abraham, as it says (Isaiah 51:1), \"Look to the rock from which you were hewn.\" Immediately (Genesis 20:1), \"And Abraham journeyed from there.\" The Holy One, blessed be He, said to Abraham, \"You have nothing to do with them,\" as it says (Job 34:21), \"For God watches over man's ways.\" It's all corrupt. Another thing, they became brothers to other gods. The Holy One, blessed be He, said to the ministering angels, \"Go out and see what people are doing on earth.\" They said to Him, \"No one is doing good. They eat bread with my people.\" This is Israel, who blesses the Holy One, blessed be He, for the bread and for what they eat. \"They did not call upon the Lord.\" These are the nations of the world who say that the good that is beautiful, the Holy One, blessed be He, does not call it. \"Woe, they did not call upon the Lord.\"",
            "\"They feared fear itself. The righteous were afraid when they saw Ahithophel in Gehenna.\" And they said to that righteous person, \"If he acted this way and it was difficult for us, how much more so for others.\" But the Holy One, blessed be He, judged and showed the righteous his actions, and they rejoiced in him. Therefore, it is said, there was no fear. Another interpretation: In the future, the Holy One, blessed be He, will say, \"I said that the people of Israel would ascend Anona, I said the fear of Anona, but I did not say that they would be subjected to the fear of destruction.\" There was no fear. As it is written (Psalms 14:6), \"You would put to shame the counsel of the poor, but the Lord is his refuge.\" What is the counsel of the poor? The Holy One, blessed be He, said to them, \"You have built your own houses of idolatry.\" And once I tell you to build Jerusalem, you say to me (Isaiah 54:11), \"Afflicted one, storm-tossed, uncomforted!\" Woe to the counsel of the poor; they will be put to shame. And so it is said, \"Shame befalls those who reject the Lord.\"",
            "\"Who will give salvation to Israel from Zion? When the Lord brings back his people from exile, Jacob will rejoice, Israel will be glad.\" The Lord said to Israel when their children were punished along with their fathers, as it is written (1 Samuel 12:15), \"But if you disobey the Lord and rebel against his commands, his hand will be against you, as it was against your ancestors.\" Even when you are comforted, your fathers will be comforted with you. This is what is meant by \"Who will give salvation to Israel from Zion?\""
        ],
        [
            "To the chief musician, with instrumental music. When the wicked came against [David] to seize him. This refers to what is written in (Proverbs 29:12), \"If a ruler listens to lies, all his officials become wicked.\" When Saul's followers saw that he was inclined to listen to slanderous words about David, they immediately came to him and said, \"Who is David? Who is the son of Jesse?\" (Shmuel Aleph 25:10) Similarly, when Doeg the Edomite came, and when the Ziphites came to Saul and reported on David's whereabouts, they did so with the intention of causing harm to David.",
            "\"God, save me by Your name.\" David said before the Lord, our Master, that when he was pursued by his friend, if his friend caught him, he would accept being imprisoned. If the king pursued him, he would accept being executed. But if there was no one left to pursue him, he could only turn to God. So David said to the Lord, \"Save me by Your name. In Your might, judge me.\" As it is written (Deuteronomy 23:16), \"You shall not hand over to his master a slave who seeks refuge with you.\" Just as a slave who worships idols can find refuge, how much more so a prince, the son of a prince, even for five generations. As it is written (Ruth 4:21), \"Salmon begot Boaz.\" \"Do not hand me over to the king,\" said David. \"Judge me in Your might, in the might of Your Torah.\" As it is written (Proverbs 8:14), \"Mine are counsel and wisdom; I am understanding; might is mine.\"",
            "God, hear my prayer. David said before the Lord, our God, that when Doeg came and reported him to Saul, the flatterers came and listened to them. Hear my prayer. Why? Because strangers rose up against me and did not put God before them. Selah. Behold, God helps me, the Lord is with those who support me. They said to him, who told you that? He said to them, \"Even while I was in my mother's womb, Ethan the Ezrahite prophesied about me.\" As it is said (Psalm 89:21), \"I have found David my servant; with my holy oil I have anointed him.\" The Lord is with those who support me."
        ],
        [
            "To the chief musician, with stringed instruments. Hear my prayer, O God. The verse says (Proverbs 10:9), \"He who walks in integrity walks securely.\" This is referring to David, as it says (Psalm 41:13), \"As for me, You uphold me in my integrity.\" And \"He who perverts his ways will be known.\" This is referring to Ahithophel, as the verse says (Proverbs 26:26), \"Though his hatred is covered by deceit, his wickedness will be revealed before the assembly.\" David did not love anyone as much as he loved Ahithophel, despite their disputes. Ahithophel was his counselor for all his counsel, as it says (1 Chronicles 27:33), \"And Ahithophel was the king's counselor.\" When David heard that Ahithophel was involved with Absalom, he said (2 Samuel 15:31), \"Please, let me have counsel and guidance from Ahithophel.\" David was not afraid of anyone except for Ahithophel. That is why David said, \"Hear my prayer, O God, and do not ignore my plea. Listen to me and answer me. My heart pounds in my chest at the thought of my enemy's threats. Do not let the voice of my enemies cause me to stumble because of the sin of the wicked.\" God said to him, \"Did you not say, 'If an army besieges me, my heart will not fear'?\" (Psalm 27:3) and \"I will not fear though tens of thousands assail me on every side.\" (Psalm 3:6) David said before God, \"Give me those who pursue me, and I will overtake them and not turn back until they are consumed.\" But this is not referring to Ahithophel. Similarly, he says that no enemy will shame and lift me up. He is greater than me. And he also says, \"You, human, are like my esteemed warriors and scholars. What is like my order? That he arranges for me the laws. My warriors and scholars, who trained and taught me, were my rabbi.\" And he also says, \"Together we will sweeten the secret.\" What is the feeling? As we learn in the daily offering in Yoma 12b, on the 24th, he broke into tears, and there were four expressions there. And why did Rabbi Yochanan say? To feel all the help, as it is said, \"In the house of God, we walk with feeling.\" My scholars, those who inform me of the outcomes of knowledge. Once he finished his prayer, as it is said in 2 Samuel 15:32, \"David reached the top where he worshipped God, and there he met Hushai the Archite.\" When David saw him, he said, \"If you go with me, you will be a burden to me. But if you return to the city and say to Absalom, 'I am your servant, O king; I was formerly your father's servant, but now I am yours,' then you can counteract Ahithophel's advice. Then David said, \"Lord of the world, I call out to you,\" as it is said, \"To the God of gods, I call out, and the Lord saves me.\"",
            "Evening and morning and afternoon, I will speak. From here we learn that a person should pray three times a day, and who established them? The patriarchs of the world did. Abraham established the morning prayer, as it is said (Genesis 19:27), \"And Abraham arose early in the morning, etc.\" \"Standing\" refers only to prayer, as it is said (Psalms 106:30), \"And Phinehas stood and prayed.\" Isaac established the afternoon prayer, as it is said (Genesis 24:63), \"And Isaac went out to meditate in the field, etc.\" \"Meditation\" refers only to prayer, as it is said (Psalms 102:1), \"A prayer for the afflicted, when he faints and pours out his complaint before the Lord.\" Jacob established the evening prayer, as it is said (Genesis 28:11), \"And he came to a certain place and slept there, etc.\" \"Encountered\" refers only to prayer, as it is said (Jeremiah 7:16), \"Therefore, do not pray for this people, etc.\" \"And do not encounter me.\" David said, \"Since the patriarchs established them, evening and morning and afternoon, I will speak.\" \"May my soul be redeemed in peace.\" Rabbi Joshua ben Levi asked, \"What is the meaning of 'May my soul be redeemed in peace'?\" \"The icons of angels walk before this person, and they declare before him and say, 'Make way for the icons of the Omnipresent!' Why did Rabbi Yudan say in the name of Rabbi Levi, 'Because there is no square cubit in the universe without a destructive spirit, and each and every one is given a permission slip to operate?' Just as these donkeys of the millers have shields to protect them, why should they not harm people?\" And at the time when a person's hour arrives, the angel of death appears over the face of the one causing harm, and he looks at the person and his harm. Therefore, it is announced to the person that he should not harm him. Say, \"Deliver my soul in peace, draw me close to you, and let the harmful ones not approach me. Say this because many were with me.\" These are the kings who were under his control, as it is said, \"A thousand may fall at your side.\" Another explanation: What is \"draw me close to you\"? David said, \"I see Daniel standing among the lions' dens, and they do not harm him.\" He began to say, \"Deliver my soul in peace, so that the lions do not come near him.\" And who caused him to be saved? Because many were with him. Hananiah, Mishael, and Azariah also prayed on their behalf, and therefore God heard them. Another explanation: This verse is said about Rachel, \"Draw me close to you.\" This is so that Esau's advice concerning Rachel should not come close to her. Why? Because that was the condition under which Jacob took Leah and Esau took Rachel. And who caused Jacob (meaning Rachel) to be saved from his hand? Because many were with him. Therefore, say, \"Deliver my soul in peace, for many were with me.\" These were the Sanhedrin who were with him....",
            "Some of his praise comes from his mouth. When Ahithophel speaks, everyone listens to him. And he says (2 Samuel 17:1-2), \"Let me choose twelve thousand men and I will pursue David tonight. I will attack him while he is weary and weak.\" This advice pleased Absalom and all the elders of Israel. When David saw that everyone was with him and listening to him, he became afraid. God said to him, \"Do not be afraid, I am with you. Cast your burden on the Lord and He will sustain you. He has a love for flesh and blood and those who come to Him.\" Once David prayed to Him and He answered him, but the second and third time He did not respond. But God is not like that. As long as you persist in calling upon Him, He will answer you. Therefore, cast your burden upon the Lord and He will sustain you."
        ],
        [],
        [
            "\"Do not destroy the conqueror. Have mercy on me, O Lord, have mercy on me, for in You my soul takes refuge. Why have mercy on me twice? Have mercy on me so that I do not fall into the hand of Saul, so that if I do fall into his hand, he will not triumph over me. And have mercy on me so that he does not fall into my hand, so that the evil inclination does not tempt me and I do not kill him. Have mercy on me, have mercy on me, and under the shadow of Your wings I will take refuge until the vanity of Saul passes away. Another thing, have mercy on me so that I do not sin and stumble in transgression. And have mercy on me, so that if God forbid I do sin, my soul takes refuge in You, and I will return in repentance. Until the vanity passes, as You forgive all my sins. Another thing, have mercy on me so that my sins do not consume me until the vanity of the exiles passes, and You return me to Your holy Temple, and there I will pray and give thanks.\"",
            "\"I call upon the Most High God to complete [His blessing] upon me. Rabbi Simon said in the name of Rabbi Joshua that in three places, the Holy One, blessed be He, agreed with the lower court. And our sages say that even in Jericho, He agreed with them through Joshua, as it says, 'And the Lord said to Joshua, \"Why do you fall upon your face? Israel has sinned; they have also transgressed my covenant.\" ' And these are the three places: Tithes, the Scroll of Esther, and the greeting of peace [given in the name of God]. Where do we derive the law of tithes? Because Israel was exiled only because they neglected tithes. And when they were exiled, they were freed from the obligation of tithes, as it says, 'These are the statutes and the ordinances which you shall observe to do.' But when they returned in the days of Ezra, they re-established them on their own. Where do we derive this? Rabbi Yochanan says, 'And the beginning of your dough.' And it says, 'Yet we make them.' Whether we are in exile or not, we fulfill the commandment of tithes. Where do we derive that the Holy One, blessed be He, agreed with them [in these three places]? As it says, 'With a seal.' One uses the word 'seal' only with regard to something that is sealed permanently. They repealed them, but Malachi also says, 'Will a man rob God?' And you say, 'How have we robbed You?' In tithes and in offerings. Rabbi Shmuel bar Rav Yitzchak said, 'In the world's practice, if a student issues a decree and the teacher carries it out, it is because the student issued it properly. But you issued a decree against me concerning the tithes, and I have completed it with you. And then you repealed it against me.' 'Will a man rob God?' What does 'Will a man rob God?' mean? Rabbi Levi said, 'Anyone who wants to say to his friend, \"What have you stolen from me?\" should say, \"What have you owed me?\"' Another explanation of 'Will a man rob' is that God said to Israel, 'You establish Me [as your God] so that I will not stretch out my hand against the world to destroy it.' \" As it is said, \"Let man establish God.\" Where is it stated in the Book of Esther? \"The Jews established and accepted\" (Esther 9:27). They established above what they had accepted below. And regarding the greeting of peace, where is it stated? \"And he said to the reapers, 'The Lord be with you'\" (Ruth 2:4). If he says it on his own initiative, he has fulfilled his obligation, but if they do not respond to him, he has not fulfilled his obligation before Heaven. As it says, \"The angel of the Lord appeared to him and said to him, 'The Lord is with you, you mighty man of valor'\" (Judges 6:12). Rabbi Tachlifa of Caesarea said: When Saul transgressed against the decree of the Holy One, blessed be He, with regard to Amalek, and Samuel came and rebuked him, as it is written, \"Because you have rejected the word of the Lord\" (1 Samuel 15:23), when Saul sought to depart, Samuel tore his cloak. As it is said, \"And Samuel turned to go away, but Saul seized the corner of his cloak, and it tore\" (1 Samuel 15:27). Samuel said to him, \"The Lord has torn the kingdom of Israel from you\" (1 Samuel 15:28). Saul said to him, \"Who is he?\" Samuel said to him, \"I am only hinting to you: the one who tears your cloak is destined to take your kingdom.\" When David entered the cave and tore Saul's cloak, he immediately recognized what Samuel had told him. He began to say, \"Behold, I know that you will surely be king\" (1 Samuel 24:20). You will be king in this world and in the world to come."
        ],
        [
            "\"Do not destroy the conqueror. Is justice truly mute? As Solomon said (Proverbs 21:8), \"The way of a man may be straight in his own eyes, but the Lord weighs the heart.\" The \"crooked\" ones are the wicked who do not stand by their words, saying and then annulling them. This is how Saul was \"crooked.\" Just last night he said to David (1 Samuel 24:18), \"You are more righteous than I, for you have rewarded me good, whereas I have rewarded you evil. And you have declared this day how you have dealt well with me; for when the Lord gave me into your hand, you did not kill me. For if a man finds his enemy, will he let him go away safe? Therefore may the Lord reward you with good for what you have done to me this day. And now, behold, I know that you shall surely be king, and that the kingdom of Israel shall be established in your hand.\" This is what it means (Proverbs 12:26), \"The righteous is more excellent than his neighbor.\" His neighbor refers to Saul, as it is said (1 Samuel 24:11), \"And you are seeking to take my life.\" The righteous one is David, who said to Saul (1 Samuel 24:22-23), \"Swear now therefore unto me by the Lord, that you will not cut off my seed after me, and that you will not destroy my name out of my father's house.\" So Saul swore to David. As soon as Saul had departed, his men said to him, \"Behold, we see that the king is in your hands, and that you did not kill him. Therefore now be content and let your heart rejoice.\" David replied (1 Samuel 26:9), 'Do not destroy him; for who can stretch forth his hand against the Lord's anointed, and be guiltless?' (1 Samuel 26) And David said, 'As the Lord lives, surely the Lord shall strike him; or his day shall come to die; or he shall descend into battle, and perish.' Why did he mention the name of the Lord twice? To tell him, 'By the life of the Lord, do not kill him; and if you kill him, by the life of the Lord, I will kill you.' Another explanation is that he swore an oath against the evil inclination and rebuked it. (1 Samuel 12) And David took the spear and the jug of water. (1 Samuel 26) And David called to the people, 'You should answer, Abner.' He said to him, 'What do you have to answer? You spoke about the matter of the cave - if someone would harm you, we would enter there and cut him to pieces. Or speak about the incident with the water jug and spear - what do you have to answer?' Abner had nothing to say, so he remained silent. Therefore, David said to them, 'You should speak with righteousness and judge with fairness. In righteousness, you pursued him, as the Torah says (Deuteronomy 16:20), \"Justice, justice shall you pursue.\" Or, you judged with righteousness, as it is written (Leviticus 19:15), \"You shall judge your neighbor with righteousness.\"' Well done, that you do so with fairness. Therefore, speak righteousness even in your hearts.\" You shall cast out the wicked from your womb. You shall cast out the wicked from your heart. This heart was created only for truth, as it is said (Psalm 15:2), \"He who speaks the truth in his heart.\" But you were not like this; even in your heart, you acted wickedly. And the Holy Spirit says through Jeremiah (Jeremiah 1:5), \"Before I formed you in the womb, I knew you.\" And likewise, Isaiah says (Isaiah 49:1), \"The Lord called me from the womb.\" And the wickedness in the womb is evident, as you see in Esau, who struggled with his brother in his mother's womb, as it is said (Genesis 25:22), \"And the children struggled together within her.\" For he was crushing with his brother in his mother's womb. He said, \"You also have cast out the wicked. Cast out the wicked from your heart. Why do you rage like the rage of a serpent, which does not listen to the voice of enchanters, however skilled they may be?\" He said to them, \"Do you not know what the Holy One, blessed be He, did to the serpent, which broke its teeth and now eats dust? Thus the Holy One, blessed be He, will do to you who have put out your tongue against Him.\" He said to them, \"The Holy One, blessed be He, said, 'You spoke evil speech; you will fall into Gehenna, and fire will consume you,' as it is said (Psalm 58:9), 'Like the snail that melts away as it goes.'\" Do you not see that the sun always shines, but only the righteous (Malachi 3:20) \"will be glad when they see the vengeance\"? And likewise, it is said (Proverbs 24:17), \"Do not rejoice when your enemy falls.\""
        ],
        [
            "\"Do not ruin (or destroy) David, the conqueror. As it is written (Ecclesiastes 4:9), 'Two are better than one.' They are better off as two, rather than one who goes alone. If one falls, the other can help him up. (Ecclesiastes 4:10) And if someone attacks one, the other can defend him. And if a person does evil to them, they can resist him. And if they are three, it is even better, as it says (Ecclesiastes 4:12), 'A threefold cord is not quickly broken.' Another thing is that two righteous people are better than one righteous person or one wicked person. The merit of two righteous people is not comparable to the merit of one righteous person. They will receive good reward. If calamity befalls the family, the merit of both of them stands and cancels it, as it says (Jeremiah 3:14), 'I will take one from a city and two from a family.' Because of two from the same family, that family prospers. And if there were three righteous people, even if it is a righteous son of a righteous son of a righteous person, their merit will never cease.\" As it says (Kohelet 4:12), \"And the threefold cord.\" They said before Rabbi Zeira, \"But wasn't so-and-so a righteous man, son of a righteous man, son of a righteous man, and [yet he lived] in a generation of wicked people?\" He said to them, \"He will not be quickly uprooted, even if he falls [he will rise again], as was done with so-and-so.\" As it says (Isaiah 59:21), \"My words which I have put in your mouth shall never depart from your mouth, nor from the mouth of your children, nor from the mouth of your children's children.\" Since he [the righteous person] is a son of Torah, and his son and his son's son [are also righteous], then Torah will never cease from them. As it says (Jeremiah 31:34), \"Forevermore.\" What is it [referring to]? The Lord said, \"I vouch for this matter.\" Another interpretation: \"Two are better than one.\" [This refers to] two who study the Torah together and discuss [its teachings] among themselves. And if there are three [who study together], then it is even better. As it says (Kohelet 4:12), \"And the threefold cord.\" Another interpretation: \"Two are better than one.\" This refers to Michal, daughter of Saul, and Jonathan, who both loved David and saved him from Saul, her father. It is written about Michal (1 Samuel 18:28), \"And Michal, Saul's daughter, loved him [David].\" And about Jonathan it is written (1 Samuel 18:1), \"And Jonathan loved [David] as his own soul.\" Michal saved [David] from the house [of Saul], and Jonathan from outside. \"Two are better than one\" [refers to them], and \"the threefold cord\" [refers to] the people of Israel, as it says (2 Samuel 19:40), \"And all Israel and Judah loved David.\" To the conductor, do not destroy [a psalm].",
            "Another thing that is said in Proverbs 18:22 is \"He who finds a wife finds a good thing.\" And here you say in Ecclesiastes 7:26, \"And I find more bitter than death the woman.\" But if she is a wicked woman, there is no end to her evil. And if she is a good woman, there is no end to her goodness. Therefore, find a wife and find a good thing. Even before the creation of woman, what is written in Genesis 2:18, \"It is not good for man to be alone.\" After she was created, what is written in Genesis 1:31, \"And God saw all that He had made, and behold, it was very good.\" Therefore, find the good. Our sages said that anyone who does not have a wife is lacking five things. Lacking blessing, as it is said in Genesis 1:28, \"And God blessed them.\" It says them, not him. Lacking life, as it is said in Ecclesiastes 9:9, \"Live joyfully with the wife whom you love.\" Lacking joy, as it is said in Proverbs 5:18, \"Rejoice with the wife of your youth.\" Lacking assistance, as it is said in Genesis 2:18, \"I will make a helpmate for him.\" Lacking goodness, as it is said in Proverbs 18:22, \"He who finds a wife finds a good thing.\" And when she is wicked, it is good to find that she brings all goodness out of her husband's home and makes him poor. But if she is a good woman, what is written about her in Proverbs 31:10, \"A capable wife, who can find? Her value is far beyond pearls.\" And it is written in Proverbs 12:4, \"A capable wife is a crown for her husband.\" And regarding this, it is said in Proverbs 19:14, \"And he obtains favor from God.\" And also, it says in Proverbs 31:10, \"An understanding wife is from God.\" Come and see how difficult the power of marriage is. In the Torah, in the Prophets, and in the Writings, God's name is mentioned in connection with marriage. In the Torah, as it is said in Genesis 24:50, \"The matter emanates from God.\" In the Prophets, as it is said in Judges 14:4, \"But his father and mother did not know that it was of the Lord.\" In the Writings, as it is said in Proverbs 18:22, \"And he obtains favor from God.\" Therefore, His name is connected with marriage.",
            "A story about Rabbi Akiva's son who married a woman. What did he do when she entered his house? He stood all night and read from the Torah. He said to her, \"Grandmother, bring me my sandals and I will study.\" She brought him his sandals every night and he studied. She would open a book and read from the beginning to the end, and he would study until the morning light. When he got up to leave, Rabbi Akiva went up to him and asked him, \"Did you find something or not?\" He replied, \"I found something.\" He said to him, \"If one finds a wife, he finds goodness.\" Another interpretation is that if one finds a wife, he finds goodness, like Michal, the daughter of Saul, who loved David more than her own father. When did this happen? When Saul sent David to guard the house. This is what is written, \"To the chief musician, 'Do not destroy.'\" And how did David escape? Rabbi Ibu and the rabbis say that David had two doors in his house. One was locked, and they guarded it from that door, and he left from the other door and fled. The rabbis say that he had only one door, and they stood at the door and guarded it so he would not escape. What did Michal do? She took a statue and put it in the bed and covered it with a blanket, and David fled. When Saul's messengers came, what did she do? She took the statue and put it on the bed and put the goat's hair under its head. As it is written, \"And Michal took the statue.\" They immediately asked for David. She said to them that he was sick and lying in bed. They went and told Saul, and he said to them, \"Bring him to me in the bed.\" They went and brought the bed to him and found the statue. He became angry with her and said, \"You deceived me and helped my enemies escape.\" She replied, \"You gave me to your robbers and threatened to kill me if I did not help David escape.\" Because of the fear, she trembled and fainted, as it is written, \"And the queen was greatly troubled. Teaching is pleasant. I will teach you that anxiety brings blood. This is written (1 Samuel 19:17): 'He said to me, \"Send me away, why should I strike you down?\"' And why is it called a calf, as it is said (2 Samuel 3:5): 'And the sixth [son's] name was Yitream, born to David from his wife, Ahinoam the Yizre'elite.' This is Michal. Just as this calf does not accept a yoke on its neck, so Michal did not accept a yoke from her father, but she reprimanded him.\"",
            "\"And You, Lord God of Israel, awaken to punish all the nations; do not spare all the treacherous transgressors. Because in this world, the Holy One, blessed be He, appears as if He is asleep, why does justice not prevail and redeem Israel? As it is said (Psalm 44:24), \"Rouse Yourself! Why do You sleep, O Lord?\" But in the future, when the end comes, as if the Holy One, blessed be He, will awaken on them. As it is said, \"Awaken to punish all the nations.\" At that time, do not spare all the treacherous transgressors.\""
        ],
        [
            "\"To the conductor upon the lilies, a testimony of David, to teach. This is what is said (Isaiah 50:8): 'Who will contend with me? Let us stand up together. Who is my adversary? Let him come near to me.' The Holy One, blessed be He, gave the Torah to Israel to respond with it to all the nations. When Joab went to fight against Aram, they said to him, 'You are not the son of Jacob,' as the verse states (Genesis 31:42), 'And now, if you would take my daughters, beware of harming them; for if you do, no man is present with us; look to God as witness between you and me.' Then Jacob took a stone and raised it as a pillar. When Joab heard this, he did not know what to do or how to answer. He went to David and said to him, 'This and that was said to me by the sons of Aram.' Immediately, the Sanhedrin, called 'Lilies', was convened. And so Solomon says (Song of Songs 7:3): 'Your belly is a heap of wheat, encircled with lilies.' Our forefathers made two covenants, one made by Abraham, as the verse states (Genesis 21:23), 'Now swear to me here by God that you will not deal falsely with me or with my offspring or with my posterity, but according to the kindness that I have done to you, you will do to me and to the land where you have sojourned.' And so they made a covenant. When the Philistines came to enter the land, they said to them, 'You are not the seed of Abraham, and you do not observe the commandments of the covenant that Abraham made with Abimelech.' They said to them, 'We do observe them,' and the Philistines went away. And so it says (Deuteronomy 2:23): 'The Avvim who lived in villages as far as Gaza, the Caphtorim who came from Caphtor, destroyed them and settled in their place.' They were protected by that covenant, and immediately they entered and possessed the land. And so when Aram said to Joab, 'You are not the son of Jacob,' Jacob made a covenant with Aram until this exile. He said to them, 'But they did not come first,' as the verse states (Numbers 22:5), 'Behold, a people came out of Egypt; behold, they cover the surface of the land, and they are dwelling opposite me.' Not only that, but also in the days of Cushan Rishathaim, as it says (Judges 3:8): 'Therefore, the anger of the Lord was kindled against Israel, and He sold them into the hands of Cushan Rishathaim, king of Mesopotamia.' They committed two transgressions, one in the days of Balaam, and one in the days of Cushan. Once they learned this from the Sanhedrin, Joab returned and said [to the Arameans], 'If I destroy them now, what will I do when I ascend from the war?'\"",
            "God, you have abandoned us, you have broken us, please return to us with mercy. The Lord said, \"I have abandoned you, and you have abandoned me,\" as it is said in Hosea 8:3, \"Israel has been rejected.\" The Lord said to them, \"Even so, return to me.\" And so it is said in Isaiah 12:1, \"I will praise you, Lord, although you were angry with me. Your anger has turned away, and you have comforted me.\" Therefore, it is said, \"Return to us.\" When the Lord said these words to Moab, it trembled and fell beneath him, and he was about to destroy it. At that moment, he said, \"Heal her wounds, for she has rebelled against you.\"",
            "You have shown your people a hard time. What is the wine that trembles? It is the wine that removes the burden of the Torah's yoke. Save me with your right hand and answer me, the same right hand that went after you. As it is said in Lamentations 2:3, \"He has withdrawn his right hand.\" The Lord said, \"You ask for one thing, and I will add another.\" And so it is said in Isaiah 11:11, \"On that day the Lord will extend his hand a second time to reclaim the surviving remnant of his people.\""
        ],
        [
            "To the conductor, on the melody of David. I will listen to my prayer. As it says in Proverbs 15:29, \"The Lord is far from the wicked, but he hears the prayer of the righteous.\" Whenever Israel called out to the Lord, He answered them. They called out to Him in Egypt, and He answered them, as it says in Exodus 3:7, \"I have surely seen the affliction of my people who are in Egypt and have heard their cry because of their taskmasters. I know their sufferings.\" He answered them at the sea, as it says in Exodus 14:15, \"Why do you cry to me? Tell the people of Israel to go forward.\" He answered them in the wilderness, as it says in Numbers 21:3, \"And the Lord heeded their plea.\" They entered the land and called out to Him, and He answered them, as it says in 1 Samuel 7:9, \"And Samuel cried out to the Lord for Israel, and the Lord answered him.\" Even in the days of Solomon, He answered them, as it says in 1 Kings 8:54, \"And when Solomon finished praying, all the fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the temple.\" And even now, in exile, He answers us, as it says in Lamentations 3:55-56, \"I called on your name, O Lord, from the depths of the pit; you heard my plea, ‘Do not close your ear to my cry for help!’\" And we, at the edge of the earth, call out to You. And the Lord said to us, \"From the edge of the earth you have called me, but when you were in the land, you did not call on me. Therefore, it shall be said, ‘From the edge of the earth I called to you.’\" Jeremiah also said, in Jeremiah 29:12, \"Then you will call upon me and come and pray to me, and I will hear you.\" And in Jeremiah 29:13, \"You will seek me and find me, when you seek me with all your heart.\" And Moses said, in Deuteronomy 4:30, \"When you are in tribulation, and all these things come upon you in the latter days, you will return to the Lord your God and obey his voice.\" Therefore, from the edge of the earth I call to You.",
            "“…when my heart becomes faint…” (Psalms 61:3) Unto what point must one stand in prayer? R’ Yehudah says: until his heart becomes faint, as it says “A prayer for a poor man when he faints and pours out his speech before the Lord.” (Psalms 102:1) This is ‘when my heart becomes faint’. ",
            "“…on the rock that is higher than I…” (Psalms 61:3) Which is this? This is Jerusalem, as it says “And it became wider and it wound higher…” (Ezekiel 41:7) Therefore ‘on the rock that is higher than I.’ Knesset Yisrael said before the Holy One: Master of the World! I do not want to dwell with the enemy, but rather “I shall dwell in Your tent to eternity…” (Psalms 61:5) And so it says “O Lord, I love the dwelling of Your house and the place of the residence of Your glory.” (Psalms 26:8) So too it says “For a day in Your courts is better than a thousand; I chose to sit on the threshold of the house of My God rather than dwell in tents of wickedness.” (Psalms 84:11)"
        ],
        [
            "For the conductor, on the hands of the dove. Yet my soul is silent only to God. This is what the scripture says (Isaiah 26:4), \"Trust in the LORD forever, for the LORD, the LORD himself, is the Rock eternal.\" The Holy One, blessed be He, says, \"Do you know in whom you trust? You trust in the One who created two worlds with two letters, as it says (Psalms 89:27), 'The God who is the Rock of Israel said, \"I will be their Father.\"' And it says (Isaiah 43:10), 'Before me no god was formed, nor will there be one after me.'\" This world was created with the letter \"Heh.\" As it says (Genesis 2:4), \"These are the generations of the heavens and the earth when they were created, on the day that the LORD God made earth and heaven.\" It says \"Heh\" - \"they were created.\" And the World to Come was created with the letter \"Yud.\" Therefore, it says, \"The LORD is the Rock eternal,\" meaning, the world was created with His name. And why was this world created with the letter \"Heh\"? Just as when a person speaks the letter \"Heh,\" there is no sensation of the lips or effort of the tongue, so too did the Holy One, blessed be He, create His world effortlessly and without toil, as it says (Psalms 33:6), \"By the word of the LORD the heavens were made, their starry host by the breath of his mouth.\" And it says (Isaiah 57:15), \"For this is what the high and exalted One says-- he who lives forever, whose name is holy: 'I live in a high and holy place, but also with the one who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite.'\" And afterwards, it says (Isaiah 26:5), \"He will humble the haughty and bring down the exalted city; he will level it to the ground and destroy it completely.\" And afterwards (Micah 4:13), \"Rise and thresh, Daughter Zion, for I will give you horns of iron; I will give you hooves of bronze, and you will break to pieces many nations.\" Thus said the Holy One, blessed be He, to Israel, \"I am your Redeemer, but you must work. And what do I make you work on? On the laws and the courts that I have given you.\" Therefore, it says, \"On the hands of the dove.\"",
            "However, to God my soul is likened, for from Him comes my salvation. As it says (2 Chronicles 20:12), \"For we have no power against this great multitude that is coming against us; nor do we know what to do, but our eyes are upon You.\" He is my rock and my salvation. What is my rock? When adversity comes upon me in this world, in return for the adversity that comes upon me, He will save me. My refuge will not falter greatly. Gehenna is called a great place where the wicked fall and cannot stand. As it says (Joel 4:13-14), \"Put in the sickle, for the harvest is ripe. Come, go down; for the winepress is full, the vats overflow--for their wickedness is great.\" Multitudes, multitudes in the valley of decision! For every one of them the day of judgment is like the decision of the winepress. At that time, my refuge will not falter greatly. As it says (Joel 4:16), \"The Lord also will roar from Zion, and utter His voice from Jerusalem; the heavens and earth will shake; but the Lord will be a shelter for His people, and the strength of the children of Israel.\" Similarly, the sons of Korah say (Psalm 46:7), \"The nations raged, the kingdoms were moved; He uttered His voice, the earth melted. The Lord of hosts is with us; the God of Jacob is our refuge. Selah.\"",
            "Trust Him at all times. Rabbi Chiya bar Abba of Yaffo said, \"This soul, every hour that it goes up and down and seeks to leave the person, how does it stay within him? Rather, the Holy One, blessed be He, fills the entire earth with His glory, places it in the body, and it comes to leave, sees its Creator, and returns backwards.\" And what is the meaning of \"You alone are the Lord; You made the heavens, the heaven of heavens, and all their host, the earth and all that is on it, the seas and all that is in them. You give life to all of them\" (Nehemiah 9:6)? The Great Assembly explained this verse. And from where do we know that the glory of the Holy One, blessed be He, fills the world? As it is said, \"Do I not fill the heavens and the earth? says the Lord\" (Jeremiah 23:24). Rabbi Chiya said in the name of Rabbi Meir's students, \"This is how they used to sing (Psalms 150:6), 'Let every soul praise God.' What does 'let every soul praise God' mean? Every hour that it goes up and down in the body, we must say Hallelujah. Praise God for the wonders that He does with us every hour without us realizing it. Trust Him at all times. Pour out your heart before Him. God is our refuge. Selah.\"",
            "\"To you, O Lord, belongs kindness, for you reward every person according to their deeds. 'Like his deeds' - Rabbi Judah says: Sinning does not yield fruit, as it is said: 'for you reward every person according to their deeds.' However, charity does bear fruit, as it is said: 'Say of the righteous that it shall be well with them, for they shall eat the fruit of their deeds' (Isaiah 3:10).",
            "There is a person who has ten commandments and ten transgressions, and he says that there is no reward for the commandments and no punishment for the transgressions, but they cancel each other out. But the Holy One, blessed be He, does not act in this way; rather, He first collects his transgressions and then gives him the reward for his commandments. Our sages said: The Lord pays a person according to his evil deeds and does not scrutinize him according to his sins, leaving him in debt to Him. As it is said: 'For you have hidden your face from us because of our sins' (Ezra 9:13).",
            "'Like his deeds' means just like his deeds. And what is 'below'? He collects from what is his own. What does the Holy One, blessed be He, do when a person is involved in a sin and deserving of death? He waits until he marries and has children, and then He takes one of his sons in place of that sin that he committed. In this way, the Holy One, blessed be He, collects from his own. There is an even greater kindness than this: 'To you, O Lord, belongs kindness.' Rabbi Nehemiah says: What is 'like his deeds'? There is a person who thinks to commit a sin, but does not do it, and the Holy One, blessed be He, does not record it until he actually commits it. However, if he thinks to do a good deed and is forced not to do it, the Holy One, blessed be He, records it as if he had done it. And you have learned from David, who was pained that he could not build the Temple, as it is said: 'Remember, O Lord, for David's sake, all the hardships he endured; how he swore an oath to the Lord' (Psalm 132:1-2). 'If only I could come to dwell in the tent of the Lord!' (1 Chronicles 22:14) And yet, with all his troubles, he prepared for the house of his God.\" And so it says (2 Samuel 7:1) \"And it came to pass, when the king sat in his house, and the Lord had given him rest round about,\" he began to ponder in his heart and said (2 Samuel 7:2), \"See now, I dwell in a house of cedar, but the ark of God dwelleth within curtains.\" Nathan the prophet said to him, \"Did it not come up into the heart of the Lord to seek a man after His own heart?\" (1 Samuel 13:14). It did not come up in your heart. Immediately, God revealed to him through Nathan, as it is written (2 Samuel 7:4-5), \"And it came to pass that night, that the word of the Lord came unto Nathan, saying, Go and tell my servant David, Thus saith the Lord, Shalt thou build me an house for me to dwell in?\" And it is written in another place (1 Chronicles 17:4), \"Thou shalt not build me an house to dwell in.\" How can these two verses be reconciled? \"Thou shalt not build me an house\" means that it is not you who will build a house for Me, but your son Solomon will build it. \"Shalt thou build me an house for me to dwell in?\" means that the house will be called by your name, as it is written (Psalm 30:1), \"A Psalm and Song at the dedication of the house of David.\" \"And because you have shed much blood, I cannot allow you to build it, but only in the name of the Lord, since you have suffered. When David heard this, he became afraid and said, 'I have been disqualified from building the Temple.' Rabbi Yehuda bar Elai said to him, 'The Holy One, blessed be He, said to him, \"Do not be afraid. Your bloodshed is like that of a deer or a gazelle before Me, as it is written of them (Deuteronomy 12:24), 'You shall pour it on the ground like water.' \" David said to Him, \"If so, why can't I build it?\" He replied to him, \"It is known and revealed before Me that the Israelites are destined to sin, and I vent My anger on it, and Israel will be saved. And if you build it, it will be established forever and will never be destroyed.\" David said to Him, \"But isn't it beautiful?\" He replied, \"It is better that I vent My anger and destroy it, and they will be saved.\" This is what is written (Lamentations 2:4), \"He has aimed His bow like an enemy.\" David said to Him, \"And even though You are not building it, since You have considered it to be built in Your name, I will call it by Your name,\" as it is written (Psalm 30:1), \"A psalm; a song for the dedication of the house. Of David.\" It does not say, \"Of Solomon,\" but \"Of David,\" to teach you that whoever intends to perform a commandment but is prevented from doing so, the Holy One, blessed be He, credits him as if he had performed it.\""
        ],
        [
            "\"A Psalm of David, when he was in the wilderness of Judah.\" This is the one that the scripture says (Isaiah 26:16), \"Lord, in trouble have they visited thee, they poured out a prayer when thy chastening was upon them.\" When do the Israelites seek the Lord? When they are in distress, as it says (Psalms 18:7), \"In my distress, I called upon the Lord.\" When they are in trouble, they seek the Lord, as it says (Psalms 3:1), \"A Psalm of David, when he fled from Absalom his son.\" And it says (Psalms 142:1), \"A prayer of David, when he was in the cave.\" And it says (Psalms 54:1), \"A Psalm of David, when the Ziphims came and said to Saul, Doth not David hide himself with us?\" And it says (Psalms 57:1), \"A Michtam of David, when he fled from Saul in the cave.\" And likewise, here when he was in the wilderness of Judah. And it also says (Psalms 18:7), \"In my distress, I called upon the Lord, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears.\" And it says (Psalms 118:5), \"I called upon the Lord in distress: the Lord answered me, and set me in a large place.\" Therefore, it is said in the wilderness of Judah....",
            "\"My God, I seek You early. This is what the scripture says (Proverbs 8:17), 'I love those who love me, and those who seek me early shall find me.' The Torah says, 'I love those who love me,' meaning that whoever loves God, God loves him back. David, because he loved God, God loved him back and because he sought God early, God found him. 'O God, You are my God; early will I seek You' (Psalm 63:1).\"",
            "My soul thirsts for you; my flesh longs for you in a dry and weary land where there is no water. This is Edom. A serpent has a friend, and a fiery serpent has a companion, but a thirsty person has no friend. Similarly, this wicked one has no friend. Therefore, she is in a dry and desolate land, and our souls are weary for the words of Torah, and we cannot be left alone. As it is said, \"The poor and needy seek water, and there is none; their tongues fail for thirst. I, the Lord, will hear them; I, the God of Israel, will not forsake them.\" (Isaiah 41:17)"
        ],
        [
            "\"A Psalm of David, the conqueror. Hear, O God, my voice in my complaint. As it is written in Amos 3:7, 'Surely the Lord God does nothing, without revealing his secret to his servants the prophets.' The Lord informed David what should be done to Daniel and what those who could have gone up to fight with the Lord in heaven would have done. The sons of Korah also say (Psalm 74:7), 'They have burned your sanctuary with fire, and razed it to the ground.' And if they could have drilled through the firmament, they would have done so, as it is written (Psalm 18:8), 'Smoke went up from his nostrils, and devouring fire from his mouth; glowing coals flamed forth from him.' And because they could not go up, they do it below, as it is written (Psalm 2:2), 'The kings of the earth set themselves, and the rulers take counsel together.' And because they could not go up, they sought counsel from Daniel, as it is written (Daniel 6:8-9), 'All the presidents of the kingdom, the governors, and the princes, the counselors, and the captains, have consulted together to establish a royal statute and to make a firm decree.' They said to him, 'Are you not the king? For all the kings make decrees and issue laws,' as it is written (Esther 1:19), 'According to the law of the Medes and Persians, which cannot be revoked.' When he heard this, he made an agreement with them, as it is written (Daniel 6:10-11), 'Now when Daniel knew that the writing was signed, he went into his house and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. Then these men assembled and found Daniel praying and making supplication before his God.' When they caught him, he said to them, 'My Lord, the King of the Universe, sees all. Hide me from the plot of evildoers, from the tumult of those who do wrong.' When they found him, they approached him and said (Daniel 6:13-14), 'Then they answered and said before the king, That Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day. Then the king, when he heard these words, was sore displeased with himself, and set his heart on Daniel to deliver him: and he laboured till the going down of the sun to deliver him.'\" As it says (Proverbs 30:30): \"A lion, mightiest among beasts, recoils before none.\" The Holy One, blessed be He, said, \"Let a lion come and rescue a lion from the mouth of a lion.\" (ibid. 30:29) \"There is a king who is formidable in his retinue.\" (ibid. 30:28) \"There are three impressive beings that stride forth, four that are stately in gait: a lion, mightiest among beasts, recoils before none.\" This is exemplified by the story of Daniel, in which seventy powerful men were unable to consume him. They told him that they had not eaten him because they were seventy, but if they were to increase their number, they would be able to overpower him. Daniel challenged them to spend the night with him, and if they could overpower him in the morning, they could eat him. In the end, they were devoured themselves. As it says (Psalms 7:13), \"God shoots His arrows suddenly,\" and as a result, the lions were defeated. Therefore it is said (Proverbs 30:30), \"Lions, mightiest among beasts, that retreat before none.\" How many were there? As it says (Daniel 6:2), \"Darius the Mede received the kingdom at the age of sixty-two. There were also one hundred and twenty satraps, of whom Daniel was one.\" Thus, there were one hundred and twenty-two, as it says, \"They were males and females.\" This teaches that for each person there were four lions, and each lion had four limbs. They tried to throw them into a pit, but the lions did not descend. As it says (ibid. 6:24), \"The lions had the mastery over them and broke all their bones in pieces.\" Therefore, it is said (Psalms 58:11), \"The righteous man will rejoice when he sees revenge; he will bathe his feet in the blood of the wicked.\" And it says (Psalms 64:11), \"The righteous man will rejoice in the Lord and take refuge in Him, and all the upright in heart will exult.\""
        ],
        [
            "“For the conductor, a psalm of David, a song. Silence is praise to You, O God in Zion…” (Psalms 65:1-2) This is what Scripture says “I was silent from time immemorial; I am still, I restrain Myself. Like a travailing woman will I cry…” (Isaiah 42:14) And it says “Concerning these will You restrain Yourself, oh Lord…”(Isaiah 64:11) He said to them “I have no wrath…” the aspect of judgment dictates that I stay silent, “…would that I were thorns and brier in war!” (Isaiah 27:4) Thus said the Holy One: I am able to act, but the aspect of judgment constrains Me to silence. This is why it says ‘silence is praise to You’. You are able to hold silent and everyone praises You for being silent for that which was done to You in Zion and for the voice that was raised against Your Sanctuary, as it says “…they raised a clamor in the House of the Lord, as on a day of a festival.” (Lamentations 2:7) What voice did they raise? They said “Our hand was triumphant!” (Deuteronomy 32:27) and “Then He will say, \"Where is their deity, the rock in which they trusted.” (Deuteronomy 32:37) This is ‘silence is praise to You’. You are silent and I am silent, as it says “Sit silent for the Lord and hope for Him…” (Psalms 37:7)    ",
            "Hear our prayer, all flesh will come before You. The prayer of all flesh You hear, but ours You do not hear. (We shall pay our vows, as it is said) Hear our prayer, all flesh will come, even the king of flesh and blood cannot hear from two or three people at once, let alone from everyone, but the Holy One, blessed be He, hears everyone who prays and whispers before Him, as it is said, \"Hear our prayer, all flesh will come.\" Flesh and blood's ears are filled with what they hear, but the Holy One, blessed be He, is not so, as it is written, \"Do not let your ear hear.\" Be the One who hears our prayer. Flesh and blood enter the synagogue and see them praying, praying with them, and the Holy One, blessed be He, hears. (\"You hear the prayer of everyone, but ours You do not hear.\") (Lamentations 3:8) \"Even when I cry out and call for help.\" (Exodus 40:38) \"The cloud of the Lord was upon the tabernacle.\" He asked them, \"What do you seek? Shall I dance on the roofs or on the transgressions?\" They said to Him, \"We do not ask for roofs, transgressions, or mysteries, but only for the words of our sins. Our transgressions have increased, You will atone for them.\"",
            "Blessed is the one you choose and bring near, blessed is he who is allowed to dwell in your courts. We will be satisfied with the goodness of your house, the holy temple. How precious is your lovingkindness, O God! Therefore the children of men put their trust under the shadow of Your wings. They shall be abundantly satisfied with the abundance of Your house, and You shall make them drink from the river of Your pleasures. The sons of Korah also say, \"For a day in your courts is better than a thousand elsewhere.\" And it is said, \"Blessed are those who dwell in your house.\"",
            "Nora'ot b'tzedek ta'anenu Elohei yeshu'otenu. Rabbi Chanina bar Papa asked Rabbi Shmuel bar Nachmani, \"What does it mean, 'Her Sukkah is in a cloud for us?'\" He replied, \"The gates of prayer are sometimes open and sometimes closed, but the gates of repentance are never closed, as it is written, 'The hope of all the ends of the earth and of the distant seas.' Just as the sea is never closed to anyone who wishes to bathe in it, so too the gates of repentance are always open to anyone who wishes to return. And the Lord accepts him. But prayer has its times. Rabbi Yosei bar Chalafta says, 'And as for me, let my prayer come to You, Lord, at a favorable time. In the abundance of Your mercy, answer me with the truth of Your salvation.' There are times for prayer. Rabbi Berekiah, Rabbi Chilbo, and Rav Anan bar Yosef say in the name of Rav Idi that even the gates of prayer are never closed. Ben Azzai and Rabbi Akiva disagree. One of them says that whoever practices kindness should be confident that his prayer is heard, as it is written, 'Sow righteousness for yourselves, reap the fruits of mercy.' What is written after it? 'Break up your fallow ground, for it is time to seek the Lord.' He prays to the Lord, and he is answered, so he should be confident that his prayer is heard. The other says, 'I do not reject the words of Rabbi, but I add to them. 'But as for me, through the abundance of Your steadfast love, I will enter Your house; I will bow down toward Your holy temple in awe of You.' Answer me, God, in Your faithfulness, in Your salvation that never fails.\""
        ],
        [
            "\"To the conductor, a song of praise. Shout to God, all the earth, sing the glory of His name. This is what is written in Zephaniah 3:9: 'For then I will convert the nations to a clear language, that they may all call upon the name of the Lord, to serve Him with one accord.' And what is His service? Prayer, as Moses says in Deuteronomy 11:13: 'And it shall come to pass if you will diligently listen to My commandments.' And what is meant by serving Him in this world? It is prayer, as it says in Psalms 100:2: 'Serve the Lord with gladness.' And it says in Psalms 95:1: 'Come, let us sing joyfully to the Lord; let us acclaim the rock of our salvation.' And likewise, Darius says to Daniel in Daniel 6:21: 'Your God whom you serve continually.' And what is meant by 'serve continually'? It is prayer, as it says in Daniel 6:11: 'He prayed three times a day.' Let us say to God: 'How awesome are Your deeds.' And as Isaiah says, just as they said to Him at the sea in Exodus 15:11: 'Who is like You, O Lord, among the heavenly powers?' So too, in Isaiah 25:1, it says, 'O Lord, You are my God, I will exalt You; I will praise Your name.' And now I say to you, 'How awesome are Your deeds,' as Isaiah says in Isaiah 66:23: 'And it shall be, that from new moon to new moon, and from Sabbath to Sabbath, all flesh shall come to worship before Me.' And it says in Psalms 86:9: 'All the nations that You have made shall come and bow down before You, O Lord, and shall glorify Your name.' And not just the nations, but all the earth will bow down to You, because there is no sovereignty over flesh and blood. And the sons of Korah say in Psalms 47:2: 'Clap your hands, all you nations; shout to God with cries of joy. For the Lord Most High is awesome, a great King over all the earth.' At that time, as it says in Zechariah 14:9, 'And the Lord shall be King over all the earth; in that day shall the Lord be one and His name one.'\""
        ],
        [
            "To conquer with melodies. May God have mercy on us and bless us. As it is written (Lamentations 3:22): \"The Lord's mercies are not consumed.\" We know that the mercy of the Holy One, blessed be He, endures forever, and His mercies are not exhausted. His mercy towards us is such that even when the nations of the world say (Psalms 47:5): \"Let us destroy them from being a nation,\" His mercies do not cease upon us. Therefore, it is said: \"The Lord's mercies are not consumed,\" and even greater than this is that You renew us and establish us anew every morning, as it is written (Lamentations 3:23): \"They are new every morning.\" From this we know that Your faithfulness is great to all the inhabitants of the world. And the matter of faith that You spoke with our forefathers, when we came to Babylon, the renewal that You made for us, made it little and it passed. And when Moses saw the kingdom of Greece that oppressed us, he began to pray that it should fall into the hand of the staff of Levi, and he began to say (Deuteronomy 33:11): \"Bless, Lord, his strength.\" Therefore, we say \"Bless\" with a blessing that blesses Your children, and what blessing do we bless them with? \"The Lord bless you and keep you\" (Numbers 6:24). And also here, \"May God have mercy on us and bless us.\" And if You do so (Psalms 67:16), You will make known Your strength among the nations, as it is said: \"That Your way may be known upon earth, Your salvation among all nations.\" And the Holy One, blessed be He, does not save Israel through their own actions, but to make known His might and to declare His Name. And Asaph said thus (Psalms 76:2): \"In Judah is God known; His name is great in Israel.\" And it is said (Psalms 77:15): \"Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph.\" And He saved them for the sake of His Name, to make known His might, so that the nations may not say, \"We have prevailed over them.\" Rather, they will acknowledge Him, as it is said: \"Let the people praise Thee, O God; let all the people praise Thee\" (Psalms 67:4). And thus it is said (Isaiah 35:1): \"For as the earth bringeth forth her shoots.\" And it is said (Isaiah 43:21): \"This people have I formed for Myself; they shall declare My praise.\""
        ],
        [
            "\"To the conductor, a song of David. May God arise, His enemies scatter; may those who hate Him flee from before Him. As it is written (Proverbs 28:28), 'When the wicked rise, people hide themselves; but when they perish, the righteous increase.' For as long as the wicked rule, the righteous have no raised voice, and when the wicked are destroyed, the righteous multiply. Therefore it is said, 'When the wicked rise, people hide themselves; but when they perish, the righteous increase.' Similarly, Deborah says (Judges 5:31), 'So may all Your enemies perish, O Lord; but may those who love Him be like the sun when it rises in its might.' And David says (Psalm 31:24), 'Be strong, and let your heart take courage, all you who wait for the Lord.' As David said (Numbers 10:35), 'Arise, O Lord, and let Your enemies be scattered; and let those who hate You flee before You.' And Zophar the Naamathite says (Job 11:20), 'But the eyes of the wicked will fail, and there will be no escape for them; and their hope will be to breathe their last.' And Jeremiah said (Jeremiah 10:11), 'Thus you shall say to them: \"The gods that did not make the heavens and the earth shall perish from the earth and from under the heavens.\" Therefore, may God arise, His enemies be scattered, and those who hate Him flee before Him and be dispersed.\"",
            "\"As smoke is driven away, so You drive them away; as wax melts before fire, the wicked shall perish before God. David said before the Almighty that the wicked are nothing but smoke. They are like smoke that is driven away, not like smoke that has substance. Another interpretation of 'as smoke is driven away' refers to the wicked. It is like a parable of a king who had servants in his palace. The king was in the upper palace while his servants in the lower palace kindled the fire and smoked it so that the smoke would rise up to him. Similarly, the wicked are like smoke from below. Isaiah says, \"the people who provoke Me are as good as dead; their bodies will rot away, and they will become like ashes.\" These are the wicked and they are nothing, as it says, \"For the wicked will perish, and the enemies of the Lord will be like the glory of the pastures; they vanish—like smoke they vanish away.\" Therefore, \"as smoke is driven away, so You drive them away.\" The wicked will be destroyed, and the righteous will rejoice, as it says, \"The righteous shall rejoice and be glad before God; they shall also be merry and joyful.\"",
            "\"Solitude for the rider in the desert. And so Moses said (Deuteronomy 33:26), 'There is none like God, O Jeshurun, who rides through the heavens to your help, through the skies in His majesty.' The father of orphans and the judge of widows is God in His holy habitation. And also (Psalm 146:7), 'He upholds the cause of the oppressed and gives food to the hungry. The Lord sets prisoners free.' (Psalm 68:5) 'A father of the fatherless, a defender of widows, is God in His holy dwelling. God sets the lonely in families, he leads out the prisoners with singing; but the rebellious live in a sun-scorched land.'"
        ],
        [
            "To the conductor, upon shoshanim. Save me, God, for the waters have come up to my neck. Solomon says in the Song of Songs, \"How beautiful and pleasant you are, love.\" Israel, fair and comely, stood by the sea and saw the glory of the Lord. They became upright when He gave them the Torah, as it is written, \"He stores up sound wisdom for the upright\" (Proverbs 2:7). And it says, \"Do good, O Lord, to those who are good, and to those who are upright in their hearts\" (Psalm 125:4). When they saw Him enter the Tent of Meeting, they became righteous, as it says, \"Shout with joy, you righteous ones, before the Lord\" (Psalm 33:1). And when they saw Him on the sea, they became roses, as it says, \"To the conductor, upon shoshanim.\" When is this? When the waters have come up to the neck.",
            "And I pray to You, Lord, in an acceptable time. Rabbi Yosei bar Ḥalaftha says, \"There are times for prayer in the psalm above this one.\"",
            "Rescue me from the mire, and do not let me sink; deliver me from those who hate me and from the deep waters (Psalm 69:15)."
        ],
        [
            "\"To the conductor, a psalm of David to remember. God, save me. As it is written (Zechariah 10:9), 'I will sow them among the peoples.' And in reward for remembering me, I will remember them every time you remember me. Woe to you, mortals, as it is said (Jeremiah 31:19), 'Ephraim, my dear son, has he not been a precious child to me? ... my heart yearns for him.' (1 Chronicles 16:4), 'He appointed before the ark of the Lord, to invoke and thank.' And what were they remembering? (same verse) 'Remember His marvelous works which He has done, His wonders, and the judgments of His mouth.' David said, 'So I remember Him, to the conductor, a psalm of David, to remember. God, save me.' What is this comparable to? A king had a flock of sheep and got angry with them, so he drove them away and let the pasture open and dismissed the shepherd. After a while, the sheep returned and rebuilt the pasture, but the shepherd was not mentioned. The shepherd said, 'Behold, the sheep are gathered, and the pasture is built, but I am not remembered.' Thus David said, above the psalm (Psalm 69:36), 'For God will save Zion and build the cities of Judah, and they shall dwell there and possess it. The descendants of His servants shall inherit it, and those who love His name shall dwell in it.' Behold, the sheep are gathered, and I am not remembered. Therefore, to the conductor, a psalm of David, to remember. Woe to the wicked who do not die in the world to come but from envy and anger, as it is said (Job 5:2), 'For wrath kills a foolish man, and envy slays a simple one.' Anger and envy are destructive, as it is said (Psalm 35:4), 'Let them be ashamed and disgraced, those who seek after my life. Let them be turned back and confounded, those who desire my hurt.'\"",
            "God is attentive to me. And it is written elsewhere (Psalms 40:18), \"The Lord takes notice of me.\" But David said before the Almighty, \"Master of the Universe, pay heed to my humility and my poverty, and rescue me, take notice of me. And why do you delay to be my help and my deliverer, O Lord? You must redeem me, whether today or tomorrow, therefore do not delay.\""
        ],
        [
            " \"In You, O Lord, I have taken refuge.\" Isaiah said (Isaiah 50:10), \"Who among you fears the Lord and obeys the voice of His servant? Who among you walks in darkness and has no light? Let him trust in the name of the Lord and rely on his God.\" Similarly, Nebuchadnezzar said (Daniel 3:28), \"Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his angel and delivered his servants who trusted in him.\" And Darius said (Daniel 6:24), \"And Daniel was taken up out of the den, and no harm was found on him, because he had trusted in his God.\" David also said (Psalm 31:1), \"In you, O Lord, do I take refuge; let me never be put to shame; in your righteousness deliver me.\" The people of Israel were not ashamed to express their trust in God in this world, and they said only that they trust in the world to come. Isaiah also said (Isaiah 45:17), \"Israel is saved by the Lord with everlasting salvation; you shall not be put to shame or confounded to all eternity.\"...",
            "\"In your righteousness, save me and deliver me,\" said the assembly of Israel to our Master, the Creator of the world. When you save me, it is not because of my righteousness or deeds, but solely based on your righteousness, both today and tomorrow. In your righteousness, I am destined to be redeemed, as it is written, \"He saw that there was no man and was amazed that there was no one to intercede, and His arm brought Him salvation, and His righteousness supported Him\" (Isaiah 59:16). \"In your righteousness, save me and deliver me.\" Incline your ear to me and save me. If you turn to save me, it is like salvation for the needy, as it is written, \"For He has inclined His ear to me, and I shall call on Him as long as I live\" (Psalms 116:2). Similarly, Hezekiah said, \"Incline, O Lord, Your ear and hear\" (2 Kings 19:16), and because He inclined to save him, he said, \"Incline, O Lord, Your ear and hear.\""
        ],
        [
            "To Solomon, give Your judgments, O God, and Your righteousness to the king. This is what the scripture says, \"Say ye of the righteous, that it shall be well with him\" (Isaiah 3:10). Rabbi Isaac Luria explains that who is called a righteous person? This is the Holy One, blessed be He, as it says, \"For the Lord is righteous; He loves righteous deeds\" (Psalms 11:7). Why do we say that if we have merit, He will give us from our own, but if not, He will give us from His own righteousness? Is there a greater righteous person than God? Therefore, we say, \"Say ye of the righteous, that it shall be well with him.\" Another interpretation is that \"Say ye of the righteous, that it shall be well with him.\" Rabbi Ibo said, at the time when God created the world, He looked at what He had made and saw that it was very good (Genesis 1:31). Rabbi Yosei bar Chanina said that when God wanted to send Moses to Egypt, Moses asked Him, \"What is Your name?\" God replied, \"I am that I am\" (Exodus 3:14). You find written three times: \"I will be,\" said the Lord, \"mercifully, I created the world, and mercifully I will govern it.\" When Moses went and asked them, \"What should we say to the righteous one of the world, who is good?\" They replied, \"The righteous one is good, and thus it says (Psalms 136:1), 'Give thanks to the Lord.' Another explanation: 'The fruit of His deeds' refers only to those righteous ones who leave the fruit of their actions to their children. Even David left the fruit of his actions to his son Solomon, as it says (2 Samuel 8:15), 'David administered justice and righteousness.' And even regarding Solomon, it says (Psalms 72:1), 'Give Your judgments to the king,' which means 'Give your judgments.' David said before the Lord, 'Master of the universe, give Your judgments to the king.' Just as You judge without witnesses and without warning, so may Solomon judge without witnesses and without warning.' The Lord replied, 'By your life, that is what I do,' as it says (1 Chronicles 29:23), 'And Solomon sat on the throne of the Lord.' Is it possible for a person to sit on the throne of the Lord? Isn't it written (Daniel 7:9), 'Thrones were set up, and the Ancient of Days sat.' Rather, [it means] that he judged as His agent, without witnesses and without warning. This is the judgment of prostitutes, as it says (1 Kings 3:16): \"Then two women who were prostitutes came to the king.\" Rav said they were spirits, and Shmuel said they were actual prostitutes. Rabbi Benjamin said in the name of Rabbi Yehuda that they were prostitutes who had come before the king to be judged, as it says (ibid. 22-23): \"One woman said, 'Please, my lord, this woman and I live in the same house,' etc. And the other woman said, 'No, the living child is mine, and the dead child is yours.'\" Rabbi Simon said that the judge must weigh their arguments, for since the king heard their case and ordered that the child be cut in two, he began to speak wisdom, saying, \"The Holy One, blessed be He, foresaw that this judgment was to come before Him, therefore He created for man two eyes, two ears, two nostrils, two legs, and two hands.\" He began by saying, \"Cut the living child in two,\" but Rabbi Elazar ben Rabbi Elai said, \"If I had been there, I would have put the executioner's cord around his neck. It was not enough that one died, but he would have sentenced the other to death as well.\" When they saw the king's scepter, they began to say (Ecclesiastes 10:16): \"Woe to you, O land, when your king is a child.\" But when he said, \"Give the living child to her and do not kill him,\" a heavenly voice came forth and said, \"She is his mother.\" When Israel saw this, they said (1 Kings 10:8), \"Happy are your people! How blessed are these servants of yours, who stand before you always, listening to your wisdom!\" Rabbi Elazar said, \"God appeared in three places: in the court of Shem, as it says (Genesis 38:26), 'She is more righteous than I'; in the court of Samuel, as it says (1 Samuel 12:5), 'And they said, 'I am a witness in this matter.' In the court of Shlomo, as it is said (1 Kings 3:27), 'Do not kill him, he is his mother.' How did Shlomo know this, since it is possible that the women exchanged the babies, and only a bat kol came forth and said, 'She is his mother.'",
            "This passage discusses the idea that ultimately, the King Messiah will rule over all, as stated in Isaiah 11:1: \"And there shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit.\" Rabbi Eliezer adds his own insight, stating that wherever there is no justice, there will eventually be justice, and wherever there is justice, there may not necessarily be justice. This is explained by the concept that when the earthly court fails to bring justice, the Heavenly court will ultimately judge the situation, and God will repay accordingly. However, when there is a functioning earthly court, God does not intervene because the people are responsible for administering justice themselves. This is demonstrated by the verse in Jeremiah 50:7: \"For the Lord is a God of justice; blessed are all those who wait for him.\" Additionally, Leviticus 26:3 states, \"If you walk in my statutes and observe my commandments and do them,\" implying that God expects humans to uphold justice and follow His laws. If they fail to do so, they will ultimately face the consequences, but if they act justly, they will be blessed with abundance and prosperity. Therefore, it is important to administer justice and act fairly towards all people.",
            "Let the mountains bring peace to the people, and the hills bring righteousness. Do the mountains really bring peace? Only when there are few fruits and quarrels arise in the world. When a person enters his friend's vineyard, he asks him, \"What are you doing in my vineyard?\" and they argue with each other. But when there are many fruits, there is goodwill in the world. As it says (Zechariah 3:10), \"In that day, each of you will invite his neighbor to sit under his vine and fig tree.\"",
            "Another statement: \"Judgment shall be done with justice.\" Rabbi Yose bar Tachlifa said, \"Every day a person is judged, as it says (Job 7:18), 'You examine him every morning.'\"",
            "He will judge the poor with righteousness and save the children of the needy. They shall fear you as long as the sun and the moon endure, throughout all generations. What is the meaning of \"David, for all generations\"? It refers to a generation that has no other generation after it.",
            "He shall come down like rain upon the mown grass, like showers that water the earth. In his days shall the righteous flourish, and abundance of peace so long as the moon endureth. As it is written, \"The righteous shall flourish like the palm-tree; he shall grow like a cedar in Lebanon. They are planted in the house of the Lord; they shall flourish in the courts of our God. They shall still bring forth fruit in old age; they shall be full of sap and richness. (Ps. 92:13-14)\" Just as the sun and the moon give light to this world, so shall the righteous give light to the world to come, as it is said, \"And nations shall walk at thy light, and kings at the brightness of thy rising.(Isaiah 60:3)\""
        ],
        [
            "Psalm of Asaph, but good for Israel is God, to the pure of heart. As it is written (Psalms 37:1), \"Do not fret because of evildoers, nor be envious of the workers of iniquity.\" And likewise it says (Proverbs 24:20), \"For there will be no prospect for the evil man; The lamp of the wicked will be put out.\" The Holy One, blessed be He, said: \"If you see the candle of the wicked burning, do not envy them, for it is extinguished in the world to come,\" as it says (Proverbs 24:20), \"The lamp of the wicked will be put out.\" And what should one envy? The fear of the Lord all day long, in something that has a good end and does not cease forever, as it says (Psalms 23:6), \"Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord forever.\" Asaph said, \"I was envious of the boastful, when I saw the prosperity of the wicked. Until I went into the sanctuary of God; then I understood their end\" (Psalms 73:3,17). And for whom is it good? To the pure of heart, as it says (Psalms 24:3-4), \"Who may ascend into the hill of the Lord? Or who may stand in His holy place? He who has clean hands and a pure heart.\" Asaph said, \"I did not know that they were for their own good, and I was envious, and my feet almost stumbled\" (Psalms 73:2). And why do the wicked have peace? It is because there are no constraints on their death, and they are healthy. \"This woman spins wool from both picked and combed wool, and the spinning is not equal in both.\" But the wicked are not like that, for there are no constraints on their death, and they are healthy. Therefore, they have peace. \"What are constraints? The Holy One, blessed be He, does not delay the glory of the wicked; whatever they ask for, they are given.\" Why is this similar to a sick person whom the doctor visited and took his spoon away, saying, \"Give him whatever he wants to eat, for he is dying\"? So Moses said to his enemies (Deuteronomy 32:41), \"I will render vengeance to My enemies.\" Be aware that there are no constraints on their death, for they are healthy, and suffering does not touch them.",
            "\"In human toil, they are not. And so Job said (Job 21:9), \"Their homes are safe and free from fear; the rod of God is not on them.\" None of their desires are satisfied, neither in their eyes nor in their hearts. But the Holy One, blessed be He, prepares their paths before them, as it is said (Psalm 10:5), \"His ways are always prosperous; your laws are rejected by him; he sneers at all his enemies.\" The afflictions that He brings upon Israel do not touch them, as it is said (Psalm 10:5), \"His ways are always prosperous; your laws are rejected by him; he sneers at all his enemies.\" And furthermore, they exult over their enemies, as it is said (Psalm 10:5), \"His ways are always prosperous; your laws are rejected by him; he sneers at all his enemies.\" In human toil, they are not. And because they are not afflicted, they become strong and produce Chaldeans, as it is said (Habakkuk 1:7), \"Their horses are swifter than leopards, fiercer than wolves at dusk. Their cavalry gallops headlong; their horsemen come from afar. They fly like an eagle swooping to devour.\" Their eyes come out of the fat that they eat, and they sit under their eyelids, which bulge out from their faces. For you have learned that the oil of humility and tears deepens a person's eyes. Thus the sons of Korah say (Psalm 69:4), \"Those who hate me without cause outnumber the hairs of my head; many are my enemies without reason, those who seek to destroy me. I am forced to restore what I did not steal.\" And David says (Psalm 6:8), \"Away from me, all you who do evil, for the Lord has heard my weeping.\" They have gone beyond the limits of their hearts. You have given them much more than what they asked for. There are those who agreed to be a musician, but you made them a duke. And whoever agreed to be a ruler, you made him a general over all that they agreed upon. Therefore, they have gone beyond the limits of their hearts, and so they speak ancient things.\"...",
            "Drink their mouths in the heavens. Pharaoh said, \"Who is the Lord?\" (Exodus 5) Nebuchadnezzar said, \"Who is the god who will deliver you from my power?\" (Daniel 3:15) But I am constantly plagued and rebuked every morning. Rabbi Samuel bar Nahmani said, \"In this world, the male pursues the female, but in the future, the female will pursue the male,\" as it is said, \"A woman shall surround a man\" (Jeremiah 31:21). Just as in this world, the Holy One, blessed be He, pursues Israel to repent, in the future, Israel will pursue the Holy One, blessed be He, to do their will, as it is said, \"A woman shall surround a man.\" (Ezekiel 36:27) \"I will give you a new heart and put a new spirit within you.\" Rabbi Simon said in the name of Rabbi Simeon Hasida, \"In this world, if a person goes to pick figs on the Sabbath, the fig tree does not say anything. But in the future, if a person goes to pick figs on the Sabbath, the fig tree will cry out and say, 'Today is the Sabbath!'\" In this world, if a man has relations with his wife while she is menstruating, there is no one to stop him. But in the future, if he tries to do so, the stone will cry out and say, \"There is a menstruating woman here!\" as it is said, \"For the stone will cry out from the wall\" (Habakkuk 2:11). Therefore, it is said, \"How long will you stray? For she will be a firebrand before the Lord\" (Jeremiah 31:21), meaning that they will repent and the Holy One, blessed be He, will do their will. Moreover, even the heavens will rain sweet wine for them, as it is said, \"And it shall come to pass on that day, that the mountains shall drip sweet wine\" (Joel 4:18). And this can only be understood as a prophecy, as it is said, \"And He shall scatter to the south\" (Ezekiel 20:47)."
        ],
        [
            "Drink their mouths in the heavens. Pharaoh said, \"Who is the Lord?\" (Exodus 5) Nebuchadnezzar said, \"Who is the god who will deliver you from my power?\" (Daniel 3:15) But I am constantly plagued and rebuked every morning. Rabbi Samuel bar Nahmani said, \"In this world, the male pursues the female, but in the future, the female will pursue the male,\" as it is said, \"A woman shall surround a man\" (Jeremiah 31:21). Just as in this world, the Holy One, blessed be He, pursues Israel to repent, in the future, Israel will pursue the Holy One, blessed be He, to do their will, as it is said, \"A woman shall surround a man.\" (Ezekiel 36:27) \"I will give you a new heart and put a new spirit within you.\" Rabbi Simon said in the name of Rabbi Simeon Hasida, \"In this world, if a person goes to pick figs on the Sabbath, the fig tree does not say anything. But in the future, if a person goes to pick figs on the Sabbath, the fig tree will cry out and say, 'Today is the Sabbath!'\" In this world, if a man has relations with his wife while she is menstruating, there is no one to stop him. But in the future, if he tries to do so, the stone will cry out and say, \"There is a menstruating woman here!\" as it is said, \"For the stone will cry out from the wall\" (Habakkuk 2:11). Therefore, it is said, \"How long will you stray? For she will be a firebrand before the Lord\" (Jeremiah 31:21), meaning that they will repent and the Holy One, blessed be He, will do their will. Moreover, even the heavens will rain sweet wine for them, as it is said, \"And it shall come to pass on that day, that the mountains shall drip sweet wine\" (Joel 4:18). And this can only be understood as a prophecy, as it is said, \"And He shall scatter to the south\" (Ezekiel 20:47)....",
            "Lift up your feet to eternal heights. Lift them up the times you said to us (Deuteronomy 16:16) three times a year, they are the pilgrimage festivals. Cry out in your appointed times. Rabbi Yehoshua ben Levi said (Isaiah 66:6) \"A voice of uproar from the city, a voice from the Temple, the voice of the Lord, who gives retribution to His enemies.\" And what is the meaning of \"Maktarag\" (a name mentioned in the verse)? The voice of the Lord pays back His enemies. They would mark them with signs. They would say on a certain day, \"We will conquer them,\" take arrows and make signs with them. They would descend to the north and go to the south, and to the four winds of the world, and they would fall in the south, and they knew that they had conquered with their hands, as it is said (Ezekiel 21:26), \"So that every sign may be given it its due.\" Woe to the one who makes signs. Even so, they did not hold God in high regard and said (Deuteronomy 32:27), \"Our own hand has prevailed, not the Lord's.\" All this they would do, for if they could have dug through the heavens and gone up high, they would have done so....",
            "\"Know how to bring up in the tangle of a tree, as if they ascend upwards and you will know why they come. Be one who knows how to bring up in the tangle of a tree. And last but not least, their fathers did so, as it is said (Genesis 11:4), 'Come, let us build ourselves a city.' And there is no city but God, as it is said (Daniel 4:10), 'A city and a sanctuary.' We will strive there and fight with Him, as it is said (Genesis 11:4), 'And let us make a name for ourselves.' And there is no name but idolatry, as it is said (Exodus 23:13), 'And the name of other gods you shall not mention.' And it is said (Genesis 4:26), 'Then men began to call on the name of the Lord.' So the wicked did, as it is said (Psalms 21:12), 'They devised evil schemes that they cannot execute.' The fathers opened a door for their children and saw what they were doing. And now their doors are opened together in stumbling and stumbling. They sought to ascend to the heavens but could not, and they made war with Your people on earth, as it is said, 'They sent fire into Your sanctuary to defile it, to the ground they have defiled the dwelling place of Your name.' They say in their hearts, 'Let us suppress them together.' What do they say? (Psalms 83:5), 'Come, let us destroy them as a nation; let the name of Israel be remembered no more.'\"",
            "\"They have burned all the appointed places of God in the land, the places where we gathered to pray and sanctify His name and to have Him reign over us. We have not seen our signs, nor the sign You told us about (Jeremiah 31:7), 'Behold, I will bring them from the north country.' And that same sign which is written (Isaiah 52:7), 'How beautiful upon the mountains are the feet of him that brings good news.' But why? Because there is no prophet among us who knows anything, and we do not know how long this will last. And so it says (Lamentations 1:16), 'For comforter is far from me, he who should revive my spirit.' We have no prophet to inform us of anything that can comfort our souls, for everything is hidden from us, as it says (Daniel 12:4), 'But you, Daniel, keep the words secret.' If You do not act for our sake, act for the sake of Your great and holy name, which is humiliated and despised in the world, as it says (Psalm 74:10), 'How long, O God, will the adversary reproach? Shall the enemy blaspheme Your name forever?'\""
        ],
        [
            "\"To the conductor, do not destroy, a psalm of Asaph. This is what is written (Deuteronomy 4:31): For the Lord your God is a merciful God, etc., and (Psalms 28:9): Save Your people, and bless Your inheritance; and tend them, and carry them forever. Asaph said before the Holy One, blessed be He, 'Just as You acted towards Moses, so do for us, the conductor; do not destroy.' He said before Him, 'Master of the Universe, chastise me as one chastises his son,' as it is written (Deuteronomy 8:5): As a man chastises his son, so the Lord your God chastises you. He said before Him, 'You did not perform miracles for us and we praised You. Do for us and we will again praise You, and Your Name is close upon our lips. Tell of Your wonders.' When should we recount them? 'I will take a set time,' when He brings it, as it is written (Daniel 12:7): For a set time, times, and a half, and so on. At that time, I will render judgment. 'The earth and all its inhabitants totter,' but I have set its pillars firmly. Selah. I have sustained the world by what you have said (Exodus 24:7): We will do and we will hear.' Similarly, the Holy One, blessed be He, says to Isaiah (Isaiah 51:16): And I have put My words in your mouth, and I have covered you with the shadow of My hand, to establish the heavens and to found the earth, and to say to Zion, 'You are My people.'\"",
            "I said to the fools, \"Do not be foolish.\" Rabbi Berachiah said in the name of Rabbi Levi, \"It is written (Psalms 104:31), 'May the glory of the Lord endure forever.' When the Holy One, blessed be He, created the world, what is written (Genesis 1:31)? 'And God saw all that He had made, and behold it was very good.' The word 'saw' should be understood to mean 'rejoiced,' as it says (Exodus 4:14), 'And he will see you and rejoice in his heart.' Once you sinned, I lifted My Shechinah (Divine Presence) on high, and I am the God of the world, and I did not rejoice in My world, while the wicked are rejoicing. It is written (Psalms 104:31), 'Let the Lord rejoice in His works,' but it is not written here that He rejoices now, only in the future, and the wicked are rejoicing. Therefore, I said to the fools, 'Do not be foolish.' And the sages say that this refers to Elisheva bat Amminadav, who had four joys in her possession: Moses, her brother-in-law; Aaron, her husband; her brother Nahshon, the prince; and her two sons, who were deputy high priests. They entered to offer incense and were consumed by fire, as it says (Leviticus 10:1-2), 'And fire came forth from before the Lord and consumed them, and they died.' The righteous do not rejoice in this world, while the wicked do rejoice. Therefore, I said to the fools, 'Do not be foolish.' \"",
            "Do not lift up your horns on high; speak not with a stiff neck. For not from the east or from the west and not from the wilderness comes exaltation. When Belshazzar saw the handwriting on the wall (Daniel 5), he wondered if rebellion against him had arisen and sent for all the wise men of his kingdom, but none could interpret the writing. He then realized that his downfall was from God, who humbles one and exalts another, as it is said, \"God brings low and he raises up\" (1 Samuel 2:7). Another explanation: \"This one will be humbled\" refers to the incident with the Golden Calf when the people said of Moses, \"This fellow Moses, we don't know what's become of him\" (Exodus 32:1). \"And this one will be exalted\" refers to the time when God said, \"Whoever has sinned against me, him will I blot out of my book\" (Exodus 32:33), whereupon the Levites came forward and slew the transgressors.",
            "\"For the cup is in the hand of the Lord, and the wine foams; it is fully mixed and he pours out of it, and all the wicked of the earth shall drain it down to its dregs.\" (Psalm 75:8)",
            "\"The Talmud teaches that the cup can be emptied yet still say 'wine, a full measure, is in it.' It can also contain old wine. Rabbi Yehuda, Rabbi Nachman bar Chanina, and Rabbi Yitzchak bar Chaya said that in the future, the Holy One, blessed be He, will say to Pharaoh, 'Drink your cup,' but Pharaoh will reply, 'Master of the Universe, I have not drunk a cup in this world.' And He will say to him, 'What you have drunk is like a small coin.' As it says, 'And he will gulp it down and stagger, yet he will not be able to avoid it.' But now, they shall drink and stagger and be as though they had not drunk; for their wickedness shall be paid in full. They drink but do not feel refreshed.\" (Isaiah 29:9-10) \"Rabbi Elazar bar Rabbi Yosi the Galilean said, 'Is not the cup standing before me like a cup of disgrace?' (Deuteronomy 32:34) Rabbi Acha said, 'In which cup will you mix it, so that it is not all mixed in one cup?' Rather, he will pour it all out like a jug with a wide mouth that tapers towards the top. As it says, 'You shall drink your sister's cup, which is deep and wide.' (Ezekiel 23:32) \"You shall find four cups for good and four for evil. For good, as it says, 'My cup overflows with oil' (Psalm 23:5), 'The Lord is my allotted portion and cup' (Psalm 16:5), and 'I lift up the cup of salvation and call on the name of the Lord' (Psalm 116:13). These are the four cups for good. And against them are the four cups of punishment for the nations in the future, and afterwards all the horns of the wicked shall be cut off, but the horns of the righteous shall be lifted up.\" (Psalm 75:11) \"There are ten horns that the Holy One, blessed be He, gave to Israel. The horn of Abraham, as it says, 'I will sing to my Beloved a song of love concerning His vineyard. My Beloved had a vineyard on a fertile hillside. He dug it up and cleared it of stones and planted it with the choicest vines. He built a watchtower in it and cut out a wine-press as well. Then He looked for a crop of good grapes, but it yielded only bad fruit. Now I will tell you what I am going to do to my vineyard: I will take away its hedge, and it will be destroyed; I will break down its wall, and it will be trampled. I will make it a wasteland, neither pruned nor cultivated, and briers and thorns will grow there. I will command the clouds not to rain on it.' (Isaiah 5:1-6)\" The Horns of Israel (Genesis 22:13): \"And behold, a ram caught in the thicket by its horns.\" The horn of Moses (Exodus 34:35): \"Because the skin of his face shone, and he put a veil upon his face.\" The horn of prophecy (1 Samuel 2:1): \"And Hannah prayed and said...My horn is exalted in the Lord.\" The horn of Torah (Habakkuk 3:4): \"And rays streamed from His hand; and there was the hiding of His power.\" The horn of priesthood (Psalm 132:17): \"There I will make a horn to bud for David; I have ordained a lamp for my anointed.\" The horn of Levi (1 Chronicles 25:5): \"All these were the sons of Haman, the king’s seer in the words of God, to lift up the horn.\" The horn of Jerusalem (Psalm 22:22): \"From the horns of the wild oxen You answered me.\" The horn of the King Messiah (1 Samuel 2:10): \"The Lord shall judge the ends of the earth; and He shall give strength unto His king, and exalt the horn of His anointed.\" It is also said (Psalm 132:17), \"There I will make a horn to bud for David.\" When the Jews sinned, these [horns] were taken from them and given to the gentiles, as it says (Daniel 7:24): \"And as for the ten horns, out of this kingdom shall ten kings arise.\" The gentiles were compared to these beasts [represented by the horns], and as long as the horns of the gentiles are in existence, the horns of Israel are lowered, as it says (Lamentations 2:3): \"He has cut off in fierce anger all the horn of Israel.\" But when the horns of Israel are lifted up in the future, in our days, the horns of the nations of the gentiles will be lowered, and the horns of Israel will be lifted up, as it says (Psalm 75:11): \"And all the horns of the wicked will I cut off; but the horns of the righteous shall be exalted.\" The horns that lowered the horn of the righteous of the world will themselves be cut off."
        ],
        [
            "\"To lead in melodies. It is known in Judah, God is in Israel. This is what the verse says (Hosea 5:9): 'Ephraim shall become a desolation in the day of rebuke; among the tribes of Israel I make known what is sure.' When the ten tribes were exiled and only the tribes of Judah and Benjamin remained, the nations of the world began to say that they are no different than other nations, as they are the guests of God. Therefore, they were not exiled. As it says: 'Among the tribes of Israel I make known what is sure.' At that same moment, God became known in Judah, and His name was great in Israel. Rabbi Yehuda bar Elai said: 'When the Israelites stood at the sea, they argued with one another, one saying, \"I will go down first,\" and the other saying, \"I will go down first.\" From this, Nachshon ben Aminadav jumped into the sea, and regarding him, it is written (Psalms 69:2): \"Save me, O God, for the waters have come up to my neck.\" Moses stood in prayer, and the Holy One, blessed be He, said to him: \"The Israelites are in distress, and you prolong your prayer? Speak to the children of Israel and let them go forward.\" You, therefore, lift up your rod. Therefore, Judah merited to have sovereignty in Israel, as it says (Psalms 114:2-3): \"Judah became God's sanctuary, Israel His dominion. The sea saw and fled.\" It is known in Judah, God is great in Israel, for He is great among Israel. It was said to him: \"When you perform a kindness for Judah, it is as if you are performing a kindness for all of Israel, as all of Israel is called by the name of Judah.\" Another explanation for why Judah merited sovereignty is that his disciples asked Rabbi Tarfon in the shade of the Shukei Binyamin (an area in Jerusalem) why Judah merited sovereignty. He answered them, \"Because he confessed regarding the incident with Tamar.\" They told him that Dia should atone for her immorality. He asked why, and they replied that it was because he had said, \"What profit is there if we kill him?\" (Genesis 37:26). They also told him that Dia should atone for his sale of Joseph, and he responded that it was because he had said, \"Please let your servant stay as a slave to my lord instead of the boy\" (Genesis 44:33). They then asked him about the evening pledge that he had fulfilled, and he replied, \"By what merit did I do it? Only because I leaped into the waves of the sea.\" For when all the tribes were standing and none of them would descend into the sea, one tribe would say, \"I will go down first,\" and another would say, \"No, I will go down first.\" Benjamin, however, wanted his tribe to be the first to go down. So Nachshon ben Aminadav jumped into the waves with his tribe, even though they tried to stone him, and he was saved. The verse in Psalms (68:28) states, \"Benjamin, the youngest, is their ruler. The leaders of Judah come with their throngs.\" This refers to the fact that the people of Judah wanted to stone him and were delayed, while Benjamin went ahead and was the first to descend. In this way, Nachshon merited to become a king, as it is written (Psalms 114:2), \"Judah became God's sanctuary, Israel His dominion.\" Therefore, the kingship of Israel belonged to the tribe of Judah. \"God is known in Judah.\"",
            "His tabernacle was in Shalem, and His dwelling place in Zion. R’ Brachia said: from the beginning of the creation of the world the Holy One made a tabernacle (sukkah) in Jerusalem. He, so to speak, would pray in it: ‘may it be willed that My children will do My will in order that I not destroy My house and sanctuary, [and once sin had caused it what was written? “And He stripped His Tabernacle like a garden, and laid in ruins His meeting place…” (Eicha 2:6) The place where he would make Himself known in prayer]. Since it was destroyed He prays ‘may it be willed from before Me that my children repent that I bring nearer the building of My house and sanctuary, this is ‘His tabernacle was in Shalem.’ You find that the Temple is called Shalem as it says, “Malchitzedek king of Shalem” (Bereshit 14:18) and he is Shem the son of Noach as it says “and he was a priest to the Most High Gd” (ibid.) It is written, “May God expand Japheth, and may He dwell in the tents of Shem…” (Bereshit 9:27) that he dwelled in His tent implies that he served Him as they translate into Aramaic ‘and he was a priest to the Most High Gd’ as ‘and he served before the High Gd,’ this was Shem. Avraham called the Temple yireh as it says “And Abraham called that place, The Lord will see (yireh)…” (Bereshit 22:14) HaMakom (Gd) said – if I call it Shalem as Shem did, I will nullify the words of Avraham who loves me who called it yireh. And if I call it yireh I will nullify the words of Shem the righteous who called it Shalem. What did the Holy One do? He combined what the two of them called it: Avraham called it yireh, Shem called it Shalem and the Holy One called it Yerushalayim, this is ‘His tabernacle was in Shalem’ what is it? Jerusalem, yireh and Shalem. Another thing: when will Gd be known in Yehudah? (Tehillim 76:2) When that tabernacle is erected of which you said , “On that day, I will raise up the fallen tabernacle of David…” (Amos 9:11), this is ‘His tabernacle was in Shalem.’"
        ],
        [
            "\"To the conductor, on my stringed instruments. I will cry out to God with my voice, and He will answer me. Habakkuk said (Habakkuk 2:1), \"I will stand on my guard post and station myself on the rampart; and I will keep watch to see what He will speak to me.\" What did Habakkuk do when he was distressed? He formed a circle and stood within it and said before the Almighty, \"Master of the Universe, I will not move from here until You answer me.\" God said to him, \"You called upon Me and did not wait for Me to respond to you.\" Therefore (ibid. 2:1), \"And He answered me.\" He said to him, \"You have already spoken of the end, and it has passed, and you still say that it will not come. Wait for it, for so it is stated (ibid. 3:9), 'If it [the redemption] will tarry, wait for it.' Thus God shows the righteous the troubles that the Jewish people are enduring, and they stand and plead before Him. Therefore, \"To the conductor, on my stringed instruments.\" Concerning the laws and judgments that God showed them and they violated, as soon as they saw the punishment, they cried out before God and raised their voices, as it is stated, \"I will cry out to God with my voice.\" When does God listen? In a time of distress, as it is stated (Psalms 77:3), \"On the day of my distress, I sought the Lord.\" In times of trouble, Israel cries out to God. Therefore, it is said, \"My soul refuses to be comforted\" (Psalms 77:3). Why does it refuse to be comforted? Because it does not know when the end will come. \"Let me know my end, and what is the measure of my days; let me know how fleeting my life is\" (Psalms 39:5). This is like a person who comes to beat his son, saying to him, \"You will receive ten lashes.\" He strikes him once, and says, \"You still have nine more to receive.\" He counts them down, and the son is comforted because he knows how many lashes he will receive. Thus did the Jewish people say before God, \"My soul refuses to be comforted, for I do not know the end. Until when will I suffer among the heathens?\" (Psalms 39:5) \"Let me know my end, O Lord, and what is the measure of my days; let me know how fleeting my life is.\"",
            "\"I will mention God and exalt Him. When Israel remembers the Lord (they console) [comfort] the Lord and their bowels hum as it is said (Song of Songs 5:4) \"My beloved put in his hand by the hole of the door, and my bowels were moved for him.\" The possession of the guardians of my eyes cannot sleep, for all my guards are awake at night; I am troubled and cannot rest. I thought of earlier days, I thought of his days, the one who came from the east, that is Abraham, as it is said (Isaiah 41:2) \"Who raised up one from the east.\" I thought of the days of the fathers, I thought of the ages past, but I did not find. I mention my song at night, these are the Sanhedrin. His kindness endures forever, and so it says (Psalm 136:17) \"The Lord's kindness is everlasting.\" And now he has left. The conclusion is that from generation to generation, the matter is concluded, as it is said (Jeremiah 16:5) \"For I have taken away my peace from this people.\""
        ],
        [
            "\"Make Asaph listen to my teaching. As it says in the scripture (Deuteronomy 4:9-10), \"Only take care, and keep your soul diligently, lest you forget the things that your eyes have seen, and lest they depart from your heart all the days of your life. Make them known to your children and your children's children— how on the day that you stood before the Lord your God at Horeb, the Lord said to me, 'Gather the people to me, that I may let them hear my words, so that they may learn to fear me all the days that they live on the earth, and that they may teach their children so.'” God made a covenant with Israel not for their sake, but for the sake of the Torah so that it would not be forgotten from their mouths. As it says, \"And He established a testimony in Jacob and appointed a law in Israel\" (Psalm 78:5). The Torah that God gave to Israel is the elixir of life, and it says, \"For it is not an empty thing for you, because it is your life\" (Deuteronomy 32:47). One should not say that only the Psalms are Torah, but also the riddles and parables that are allegories of the Torah. As it says, \"I will open my mouth in a parable; I will utter dark sayings from of old\" (Psalm 78:2). And as God says to Ezekiel, \"Son of man, put forth a riddle and speak a parable to the house of Israel\" (Ezekiel 17:2). And as Solomon says, \"To understand a proverb and a saying, the words of the wise and their riddles\" (Proverbs 1:6). Therefore, Asaph says, \"Make Asaph listen to my teaching. The Psalms are Torah.\" They said to Asaph, \"You do not know.\" He replied, \"I will recount what we have heard and understood: And He established a testimony in Jacob and appointed a law in Israel.\" The Torah that God gave to Israel is a healing remedy, as it says, \"It will be health to your flesh\" (Proverbs 3:8).\"...",
            "They struck the rock and water gushed forth, as Moses struck the rock, blood dripped, as it says, \"and water gushed forth.\" Rabbi Yosei bar Hanina said it was like what is written (Leviticus 15:25), \"when a woman has a discharge, her discharge of blood flows.\" Thus, it says, \"and water gushed forth.\" And the rivers flowed. The rivers washed away much water, and the scoffers of the generation said, \"Now we will remove the rock,\" but it immediately swallowed them up, and the heavens commanded. Rav Kahana said in the name of Rabbi Zevadya ben Levi that for a thousand years, manna descended upon Israel every day. Rabbi Shimon ben Yochai said that it is written here, \"the doors of heaven opened.\" And there, it is written (Genesis 7:11), \"the floodgates of the sky were opened.\" The sages taught that the flood lasted for twelve months, and here, the doors of heaven opened for only eight. This is because four doors were for rain, and the measure of mercy exceeded the measure of punishment by five hundred times. Thus, for two thousand years, manna descended upon them every day, as it says, \"and He rained down manna upon them to eat and gave them the grain of heaven.\" Rabbi Acha said, \"He (i.e. a person) should not have short arms (i.e. stingy), as it is written in Proverbs 10:22, 'The blessing of the LORD, it maketh rich, and He addeth no sorrow therewith.'\" Rabbi Shimon ben Lakish said, \"And behold, upon the face of the desert, a thin flake-like layer, which is mentioned in Exodus 16:14, 'And when the layer of dew was gone up, behold upon the face of the wilderness a small round thing, small as the hoar frost on the ground.' Had there been one who had a need for pinching off (i.e. taking only a small amount of) the manna, it would have been as fine as flour, as it is written without the letter 'vav' (which represents the number six) - that it was swallowed up in 248 limbs of a person, as it is said, 'Every man had eaten the bread of the mighty' (Psalms 78:25).\" Another explanation of 'the bread of the mighty' is that it was made by angels. 'Every man' refers to the Israelites, as it is said, 'Every man of Israel' (Deuteronomy 29:9). Rabbi Shimon ben Lakish said, \"The Israelites would complain, saying, 'You have a woman who gives birth and eats, yet she does not produce milk; you see your waters providing wheat to the Egyptians, but you do not produce flour.' The Holy One, blessed be He, replied, 'I have treated them with kindness and made them like angels,' but they would complain against Him and say, 'Our soul is dried up; there is nothing at all; we have nothing but manna to look to' (Numbers 21:5). How much longer will they despise Me, in their midst, in the womb of their bellies, that they eat and produce nothing?\" Rabbi Ibu said: At the sixth hour, Jethro came and received his portion of manna. The manna that he received was equivalent to sixty myriads and corresponded to all of his limbs. The manna was like \"bread of heroes,\" which each person ate. How was the manna brought down to them? The wind would blow and honor the wilderness, and then dew would descend upon it, as it says, \"And when the dew fell upon the camp in the night\" (Exodus 16:13). All of Israel would go out and collect the manna until the sun rose, so that it would not melt, as it says, \"And it came to pass that the sun waxed hot, and it melted\" (Exodus 16:21). The manna was divided into three parts: one-third for the wise men, one-third for Mordechai and Esther, and one-third for the construction of the Temple, as it says, \"For the Lord hears the needy and does not despise his own who are prisoners\" (Psalms 69:33). \"His own who are prisoners\" refers to the beams of the Temple that the Holy One, Blessed be He, keeps track of. Rabbi Nehemiah said that the matter is not stated explicitly. Rabbi Acha in the name of Rabbi Jonathan said that there are three keys: the key of rain, the key of resurrection, and the key of compassion, and they are only in His hands. The key of compassion is derived from the verse, \"And the Lord saw, and opened her womb\" (Genesis 29:31). The key of resurrection is derived from the verse, \"And you shall know that I am the Lord when I open your graves\" (Ezekiel 37:13). Regarding rain, it is said (Deuteronomy 28:12), \"The Lord will open for you His good treasure, the heavens, to give your land rain.\" When God desires, He gives rain to the righteous. Regarding barrenness, God gave a son to Elisha, as it is said (2 Kings 4:16-17), \"Now the woman conceived and bore a son at that season next year, as Elisha had said to her.\" God also gave the power to raise the dead to Elijah, who brought back to life the son of the widow of Zarephath, as it is said (1 Kings 17:21-22), \"Then he stretched himself upon the child three times, and cried out to the Lord and said, 'O Lord my God, I pray, let this child’s soul come back to him.' The Lord heard the voice of Elijah; and the soul of the child came back to him, and he revived.\" Similarly, Elisha raised the son of the Shunammite woman, as it is said (2 Kings 4:34), \"And he went up and lay on the child, and put his mouth on his mouth, his eyes on his eyes, and his hands on his hands; and he stretched himself out on the child, and the flesh of the child became warm.\" And also, in Ezekiel 37:1-3, \"The hand of the Lord came upon me and brought me out in the Spirit of the Lord, and set me down in the midst of the valley; and it was full of bones...So I prophesied as He commanded me, and breath came into them, and they lived, and stood upon their feet, an exceedingly great army.\" God gave Elijah the key to rain, as it is said (1 Kings 17:1), \"Now Elijah the Tishbite, of Tishbe in Gilead, said to Ahab, 'As the Lord God of Israel lives, before whom I stand, there shall not be dew nor rain these years, except at my word.'\" And when he prayed for rain, it is said (1 Kings 18:41), \"Then Elijah said to Ahab, 'Go up, eat and drink; for there is the sound of abundance of rain.'\" It is written (Psalm 18:7), \"The Lord is for me among those who help me; therefore, I shall see my desire upon those who hate me.\" There is no one whom God helps like Moses and Aaron, and through their saying \"Hear now, you rebels,\" they did not enter the land. Therefore, the young men of Israel were judged on a scale of merit and were found wanting.",
            "Nevertheless, they sinned and did not believe in His wonders. Rabbi Berachiah and Rabbi Shimon ben Yosei in the name of Rabbi Meir say, \"The Holy One, blessed be He, showed Jacob a ladder, and it had seventy rungs going up and down. Every fifty-two years it went up and down. Greece goes down 180, and Edom goes up higher than its boundary, and sees and is afraid.\" The Holy One, blessed be He, said to him (Edom) \"Do not be afraid, Jacob, My servant. Just as these fell, so will those fall.\" The Holy One, blessed be He, said to Jacob, \"You too shall ascend.\" Jacob said before Him, \"Master of the Universe, I am afraid I may fall.\" The Holy One, blessed be He, said to him, \"God forbid, do not be afraid.\" And from where do you say that the Holy One, blessed be He, showed Jacob the Temple built, and a sword, and offerings being brought, and priests serving, and the Shechinah departing, as it is said, \"And he dreamed, and behold a ladder\"? There is no dream without a interpretation. Behold, this ladder is the Temple, and its top reached the heavens - these are the offerings brought, whose aroma ascends to the heavens. And behold, angels of God are going up and down it - these are the priests who ascend and descend on the ramp, who are called angels, as it is said, \"For the angel of the Lord of Hosts is he.\" \"And behold, the Lord stood upon it\" - as it is said, \"I saw the Lord standing upon the altar.\" Rabbi Shimon ben Yosei says, \"Rabbi Meir interpreted 'Nevertheless, they sinned,' and did not believe, that if they had gone up and not come down again, they would not have had to undergo the servitude that we are undergoing.\"",
            "\"They completed their days in vanity, and their years in haste. Rabbi and Rabbi Nathan. Rabbi says they died on the Ninth of Av. Rabbi Nathan says they were collected throughout the year, as it says 'in haste.' If they kill us and search us out and we repent, even if they kill us, we have hope in Him. Return and search out His ways, plead with Him and implore Him. They flatter Him with their mouths, but their heart is not with Him, yet He is merciful and forgives sin.\"",
            "\"And He, being merciful, will forgive iniquity.\" Rabbi Simon said, this refers to what the verse says (Jeremiah 10:24), \"Correct me, O Lord, but with justice.\" The word \"but\" indicates a limitation. Here too, His entire wrath is not aroused. He only arouses some of His wrath. And it should be remembered that \"flesh and blood are mortal.\" This means that the evil inclination goes with a person at the time of death, but does not accompany him when the dead rise again, as it says, \"How long will they loathe me and lack faith in me?\" (Numbers 14:11). \"They will die in this wilderness\" (Numbers 14:35). And \"I will charm her and lead her through the wilderness\" (Hosea 2:16). Rabbi Hanina said, \"Just as a person says, 'I support my son,' so too, did Israel say before the Holy One, Blessed be He, 'Master of the universe, let not a man rule over us. You, judge us.' Be holy, O God of Israel.\" The plagues were inscribed upon their bodies. \"Asher placed His signs and wonders in the field of Zoan\" (Psalm 78:43). The plagues spoke through them. Rabbi Joshua ben Karcha said in the name of Rabbi Shimon ben Yochai and the Rabbis, \"For seven days, the plague was in their midst, and for twenty-three days, the plague was absent. And seven days elapsed between one plague and the next, as it says, 'Seven days were fulfilled after the Lord struck the Nile' (Exodus 7:25).\"",
            "\"And he turned their rivers into blood. At first, they would fill their cups together, and Israel would find water in their cup while Egypt found blood. They would then fill their cups again, and the Egyptian would say to the Israelite, 'Let us both drink together,' and both would put their mouths to the cup, with the Israelite drinking water and the Egyptian drinking blood. Rabbi Avin said, 'All the water that the Egyptians drank was taken from Israel with blood, and that is how they became wealthy. For if they had taken it without blood, it would have turned to blood.' Rabbi Yosei says, 'This is derived from the verse (Exodus 3:22) \"And a woman shall ask of her neighbor,\" referring to the spoils of Egypt that the Israelites were commanded to request before leaving.'\"",
            "\"They shall send an eruv [1.] with them. Rabbi Yehuda says \"a vulture\". Rabbi Nechemia says \"an eruv from below\". Bears, lions, and leopards from above. Rabbi Nathan says \"from above, crows, ravens, and birds get agitated. From below, lions, leopards, and wolves.\" Rabbi Chama and Rabbi Yehoshua both say \"it is a type of animal and its name is 'pantherin', and the Holy One, blessed be He, brought it.\" Rabbi Yashia says \"they should cover them with lamps.\" Reish Lakish said that God said to Pharaoh, \"You wanted to mix up Abraham's descendants, but I will mix you up from the world,\" as it says, \"He sent against them a mixture\" - not only a mixture but also frogs and destruction. Rabbi Yochanan said that wherever water was found, frogs were made and would enter it. They would say, \"We are the table of the One who spoke and the world came into being,\" and the thresholds would split from their voices. Rabbi Yehuda says in the name of Rabbi that one of the things that God controlled with softness was the mice of the Philistines, as it says, \"He smote them with hemorrhoids.\" The Philistine was sitting on a copper pot, and when it broke from underneath him, he would rise and drop his intestines. Similarly, with the plague in the days of Joshua, the Amorites would go in and out of their wounds, hitting them with one into one eye and one into the other, as it says, \"And he will also send the plague of boils.\"   (Deuteronomy 7:20). And the arrow of Naaman, which struck Ahab and entered into his chest, as it is said, \"And a man drew his bow at random and struck the king of Israel\" (1 Kings 22:34). \"And the stone that David threw and sunk in the forehead of Goliath, as it is said (1 Samuel 17:49), 'And the stone sank into his forehead.' And the soft roots of the fig tree that penetrate the rock. Rabbi Berechiah Bar Chaninah said in the name of Rabbi Yehudah, \"The roots of wheat penetrate the ground up to fifty cubits, and the soft roots of the fig tree penetrate the rock up to fifty cubits.\" Rabbi Isaac Luria (the Ari) said, \"Even the teeth of lions, as it is written (Daniel 6:25), 'They did not touch him until he reached the bottom of the pit,' until lions had dominion over him.\" And the shamir, which is like a type of barleycorn, is placed in a lead vessel filled with a special type of bran, and if it was placed even on a mountain or on a rock, it would descend and penetrate downwards. And in it is a part of Solomon, all the altar stones that it is written about them (Deuteronomy 27:5), \"Do not lift up an iron tool on them.\" And who brought the eagle? And they say that the eagle did not bring them, but as it is written (Ecclesiastes 2:8), \"I made for myself singers and musical instruments,\" these are different types of songs. And the pleasures of human beings are these pools of water. And the shidah and shidodin are bathhouses. Here they translated shidah and shidodin. And what are they asking for? They said to the rabbis, \"How can we build the Temple if we do not have the shamir, with which Moses engraved the stones of the ephod?\" They said to him, \"If you have a fish called the shidah and shidodin, catch it, and you will know.\" They went and brought them, and they said to him, \"We do not know where it is.\" He said to them, \"Where is it found?\" They said to him, \"In such and such a mountain, cut a pit for it, fill it with water, cover it with a large dish, and seal it with lead. Every day it goes up to the sky and comes down and drinks and returns, and when it is finished, come and uncover it and take it.\" Why did they ask this? He said to the rabbis, 'How can I build the Temple if I do not have a guardian for the stones?' They said to him, 'If you have a suspicion that the king of demons knows about the stones, bring a demon and subdue it. It is possible that he will know and reveal it to you.' He went and brought them. They said to him, 'We do not know about him, perhaps he is one of the demons of the king of the demons.' He said to them, 'Where is he?' They said to him, 'He is in such and such a tower, and there is a pit nearby, and he goes up to the top of the tower every day, descends to the pit, drinks and is covered with a container, and sealed with a seal.' He sent his son, Ben Yehoyada, head of the Sanhedrin, and gave him a cask of wine, a garland, a measure of barley, and a bundle of firewood. He went to the tower, poured out the wine, and covered it. He ascended and sat down under the tree. When the demon came, he found the wine and said, 'It is written (Proverbs 20:1), \"Wine is a mocker, strong drink is raging.\"' And it is written (Hosea 4:11), 'Wine and new wine take away the heart.' I did not drink wine when I was young and I will not drink it now.' He said, 'It is written (Psalm 104:15), \"Wine makes the heart of man glad.\" My wife, my soul, and my garden.' When his son came and spread the garland before him with the name of God on it, the demon was alarmed and started to run away. His son said to him, 'Perhaps you are afraid of the name of God?' When he acknowledged it, he came down, followed him, and brought him to the house. When he reached the cask of wine, he said to him, 'Open it for me.' When he opened it, he went inside and fell asleep. When the cask of wine was brought out, they came to the house, and he (the demon) went out and saw the bundle of firewood. He said to him, 'What is this?' He said to him, 'It is firewood.' When he saw the measure of barley, he said to him, 'What is this?' He said to him, 'It is barley.' When he saw the garland, he said to him, 'What is this?' He said to him, 'It is a garland.' When he saw his son, he said to him, 'Perhaps he is your servant?' When he said yes and he (the demon) saw him, he ran away. As he was running, he fell into the pit and died. They dug up the pit and found that he had a jewel on his forehead, and they took it and placed it on the High Priest's forehead.\" \"There was a certain rabbi who was traveling on the road, and he met her. Another rabbi who was traveling on the road met her. A man who said to his companion, \"Do me a favor and lend me a thousand coins for two years.\" A magician who raised a cup and smiled. When they arrived there, they did not go to Solomon's palace for three days. On the first day, he said to them, \"Why do I not need a king?\" They said to him, \"Because of the pressure of drinking.\" He took a bottle and put it on his shoulder. They said to Solomon, \"This is what he said to you: 'Return me to you.'\" The next day, he said to them, \"Why do I not need a king?\" They said to him, \"Because of the pressure of eating.\" He took a bottle and put it on his shoulder. They said to Solomon, \"This is what he said to you: 'Return me to you.'\" Finally, after three days, they went to her. She smeared a kind of oil on her and she was healed. He said to her, \"Since that man brought me only four grams, he now owns everything to me, and I am not satisfied until he returns it to me.\" She said to him, \"I don't care about it, but I want you to build a temple in my heart and I need a guardian for it.\" He said to her, \"To whom did he give it to you?\" She said to him, \"To the head of the city and he gave it only to the rooster of the trusted barn.\" He asked, \"What did he do with it?\" She said, \"He carried a tour that had no settlement, placed an eagle on it, broke the tour and went to the outskirts, and this is what we translate as a carpenter's tour. They asked for the rooster of the trusted barn that had children and covered it with a white female chicken. When he came to climb, he did not find it, so he brought the guardian and put him on it. He went and choked himself with a curse. When he came, his mother said to him, \"All the words of wonder that you did on the road, what was the reason you met that magician who smiled?\" He said to her, \"He declared war on her with a flash of lightning.\" \"And why did he smile when he saw that shepherd? He said to him, 'He is a complete rascal, and I said that I would leave him to the world to consume him.' And why did he smile when he saw that harlot? He said to him, 'A man once fasted for thirty days and sought to commit a sin, and when he saw her, he changed his mind.' And why did he smile when he saw that man who said to the tax collector, 'Make me a tax collector so that I may sit for two years and laugh'? He said to him, 'He has no resting days in the world, and he seeks to have two years of rest.' And why did he smile when he saw that sorcerer? He said to him, 'My father used to sit in the Azzi Valley to practice magic, and when he did not know something, he would ask the demons. They would remain with him until he entered the Temple Mount, and then they would depart from him. During the construction of the Temple, there was a certain day when King Solomon sat alone and said, \"It is written (Numbers 23:22) 'Behold, it is like the lofty horns of a wild ox for him.' And we say that 'lofty horns' refer to ministering angels, and 'wild ox' refers to demons. What is their dispute? He then heard a heavenly voice telling him to take a three-pronged fork and go to a certain location where he would find a red heifer. He was to take a hair from its neck and use it as a symbol of his authority over both the ministering angels and the demons. He followed these instructions, and the demons were banished to one half of the world and the ministering angels to the other half. He then traveled the world, and wherever he went, he would proclaim, \"I have been King Solomon.\" People would respond that they had never heard of such a thing.Later, the builders of the Temple asked him if he wanted to be king, but he declined. They then sent a message to the queen of Sheba, who asked him the same question, to which he again declined. When they heard this, they gave him a cloak with the name of God inscribed on it, as well as a chain of gold. Solomon then went to the location where the heifer was and saw it blooming with flowers. Even then, he faced a challenge from the demons, as it is written (Song of Songs 3:7-8) \"Behold, it is the bed of Solomon, surrounded by sixty mighty men from the mighty men of Israel.\"Some say that Solomon was both a king and a commoner, while others say that he was only a king. ",
            "\"And the frog shall come up upon thee, and upon thy people, and upon all thy servants.\" (Exodus 8:2) There was one frog, but it would travel and ascend to carry out its mission. \"And the frog shall come up upon thee and upon thy people, and upon all thy servants\" means that they were destroyed, as it says: \"For they are ruined through them, blemish is in them.\" (Leviticus 22:25) \"Their vine will be destroyed by hail.\" (Psalm 78:47) Rabbi Huna said in the name of Resh Lakish: \"Hailstones used to fall in Paltikin and cut down all the trees.\" Rabbi Yochanan learned this from Resh Lakish and repeated it twice. \"Chanamel came and said:\"...",
            "\"And he locked the hail in their cities.\" When the hail was about to come, Moses said to Pharaoh, \"Send out your livestock.\" Pharaoh replied, \"Now we are going to listen to the words of the son of Amram?\" Rabbi Re'aya Bedayti explains: Once there was a woman who had a staff that she would use to strike her, but when the hail came, it became like a wall in front of her sheep. \"And he locked the hail in their cities,\" and they could not move. The Egyptians said, \"Woe to that man! What is he doing?\" He would take an animal, slaughter it, and feed his children from it. When he slaughtered it, the bird would come and snatch it from his shoulder, as it says, \"And their livestock to the hail.\" It is similar to what is said, \"And the sons of the Raphaim will raise up birds.\"...",
            "\"His anger shall send against them burning hot, fury, and indignation, and distress, a company of destroying angels.\" Rabbi Yosei the Galilean says, \"Ten plagues were inflicted upon the Egyptians in Egypt, as it is said (Exodus 8:15), 'It is the finger of God.' How many plagues are there in one finger? Ten plagues. Henceforth, it should be said that at the sea, fifty plagues were inflicted upon them, as it is said (Exodus 14:31), 'And Israel saw the great hand.' A hand has five fingers.\" Rabbi Eliezer says, \"There were forty plagues, as it is said (Exodus 8:15), 'It is the finger of God.' Tetragon was there, and there were forty plagues in Egypt. And at the sea, two hundred plagues were inflicted upon them, as it is said (Exodus 15:8), 'His anger sent against them burning hot, fury, and indignation, and distress, a company of destroying angels.' One distress, two angers, three afflictions, and four companies of destroying angels. Hence, there were two hundred plagues that were inflicted upon them at the sea, as it is said (Exodus 14:31), 'And Israel saw the great hand which the Lord had used against the Egyptians.' Rabbi Akiva says, 'Fifty plagues were inflicted upon each and every Egyptian in Egypt, as it is said (Psalms 82:1), 'God stands in the congregation of God.' It is a Pentagon (<b>edit</b>. פֶּנְטִיגוֹן, פִּינְ׳, פּוּנְ׳ m. 1)<i>  (πεντάγωνος) pentagonal. Naz. 8ᵇ; B. Bath. 164ᵇ פ׳ (בית) a pentagonal building; Tosef. Neg. VI, 3 פנטיגין ed. Zuck. (oth. ed. פנטניז, corr. acc.). —2)  (πεντάγονος) for the fifth time. Naz. l. c.; B. Bath. l. c., v. דִּיגוֹן. —3) fivefold. Midr. Till. to Ps. LXXVIII, 49 פ׳ היה (not היא; ed. Bub. טטראגון הוא, corr. acc.) each Egyptian plague was fivefold.</i> [M. Jastrow]), and it is said (Exodus 8:15), 'It is the finger of God.' And the tops of the fingers are ten, hence there were fifty plagues. And at the sea, there were two hundred and fifty plagues inflicted upon them, as it is said (Exodus 15:8), 'His anger shall send against them burning hot, fury, and indignation, and distress, a company of destroying angels.' One burning hot, two distresses, three angers, four afflictions, and five companies of destroying angels.\"",
            "Yafles Netiv L'Afo. Rabbi Huna in the name of Rabbi Ivon says that every blow that was inflicted on the Egyptians was measured and weighed, and it was inflicted upon them accordingly. Their souls were not spared from death. Another explanation: Rabbi Yehoshua ben Levi said that every blow that was inflicted upon them was a specific punishment for a specific sin. And they survived only because of God's protection. And all the firstborn in Egypt were struck. Rabbi Abba bar Acha says that the firstborn refers to the firstborn son of a man, the firstborn daughter of a woman, the firstborn of an animal, and the firstborn of everything. And if someone did not have a firstborn, the death of someone else in their household served as atonement, as it is stated: \"For there was no house where there was not someone dead\" (Exodus 12:30)....",
            "\"And he departed like a flock with them.\" Just as this flock cannot be fixed if they stray, so too Israel (Exodus 16:4), \"And the people went out and gathered.\" Just as this flock damages trees without their owner being liable, so too Israel. Sometimes this flock is sheared and its wool and milk are used for its owner's benefit, so too Israel. Rabbi Yochanan said in the name of Rabbi Eliezer, who cited Rabbi Yossi HaGalili (Ezekiel 34:31), \"And you, my flock, the flock of my pasture, are men, and I am your God,\" implying that Israel are like a flock. Rabbi Shimon said in the name of Rabbi Yossi ben Ketzarta, and Rabbi Yudan said in the name of Rabbi Yehoshua ben Levi, in whose flock? In the flock of Jethro. In which herd? In Jethro's herd. Just as Jethro's herd and flock traveled from the city to the wilderness, so too Israel. Just as this flock follows its owner, so too Israel follows Moses and Aaron, as it is stated (Exodus 15:22), \"And Moses led Israel onward from the Red Sea.\"",
            "And he brought them to his holy mountain, this is the Temple. And he cast lots for them in the inheritance and settled them in their tents. The glory of Israel dwelled in their thirty-one tents. The Mishkan of Shiloh was abandoned. One verse says (1 Samuel 1:24), \"and she brought him to the house of the Lord at Shiloh,\" and another verse says, \"he abandoned the Mishkan of Shiloh\" (Psalms 78:60). The lower part of the Temple was made of stones, and the upper part of curtains. Rabbi Zera says it was made of boards, as it is written, \"He abandoned the Mishkan of Shiloh.\" The Ark was given to the captivity of Azza.",
            "\"Fire consumed his (Aaron's) sons, Nadav and Avihu. Abba Hanan says, Nadav and Avihu were divided (in opinion) [when offering the strange fire]. They used to say, \"We are the sons of the High Priest, our ancestor is King David, our mother's brother was the leader (Moses), we are deputy high priests. What woman is fitting for us?\" Therefore, fire consumed his sons. And why did it happen? Because they did not get married in their youth.\" [<i>Note: This is a passage from the Talmud, Tractate Sanhedrin 52a, discussing the incident where Aaron's sons offered a strange fire before God and were consumed by fire.</i>]",
            "\"His priests fell by the sword; this refers to Hophni and Phinehas. And the Lord awoke as one asleep.\" Rabbi Berechiah said in the name of Rabbi Elazar: Until the end comes, the Holy One, blessed be He, makes Himself as if He were asleep, and then He will awaken as one who has been asleep. But when the end comes, He will rejoice like a warrior who has had wine.\"",
            "\"And he struck his enemies in the rear.\" Rabbi Yitzchak bar Mariyon said: \"The sword of the Holy One, blessed be He, has sixteen faces, as it is stated (Ezekiel 21:21): 'Unite the right, turn to the left, wherever your face is set.' Unite [them] - four; the right - four; the left - four; and the back - four. Thus, [there are] sixteen [faces].\"",
            "\"And he chose the mount Zion which he loved, in the tribe of Judah.\" Rabbi used to sit and delineate all the boundaries of the tribe of Benjamin. Rabbi Simeon, son of Rabbi Hiyya, said to him: \"But isn't it written, 'And he rejected the tent of Joseph, and chose not the tribe of Ephraim; but chose the tribe of Judah, mount Zion which he loved'?\" He replied to him: \"Indeed, this supports the opinion of my father, that just as the choice that was mentioned in the tribe of Judah was mentioned only in relation to Benjamin, so too the rejection that was mentioned in the tribe of Joseph was mentioned only in relation to the tribe of Benjamin.\"...",
            "\"And he built his sanctuary like high palaces.\" When David used to tend his father's flock, he sang Psalm 22. Therefore, it says \"and he built his sanctuary like high palaces,\" and he chose David his servant and took him from the sheepfolds. Rabbi Yehoshua HaKohen said: What is meant by the term \"sheepfolds\" that David came from? This refers to the fact that he would take out the young goats and feed them the tips of the grass. He would take out the lambs and feed them the middle of the grass, and he would take out the old sheep and feed them the heartiest part of the grass. God said: Since he knows how to tend my sheep, he will tend these sheep of Israel, as it says \"And I will give you shepherds after My own heart, who will feed you with knowledge and understanding.\" (Jeremiah 3:15)...",
            "The correct spelling is \"וירעם\" and it means \"and his heart trembled\". Rabbi Abbahu said in the name of Rabbi Yochanan that one should sit and contemplate so that he will not take a turn guarding with his friend in the field. Rabbi Yudan Meshkalisa said that David sang to God with all kinds of instruments, what does it say in the end? \"Let the praise of God be in their throats, and a two-edged sword in their hands\" (Psalm 149:6), this refers to God's instrument, the sword. "
        ],
        [
            "A Psalm of Asaph. God, nations have come into Your inheritance; they have defiled Your holy temple, they have laid Jerusalem in ruins. This is what the Scripture says (Lamentations 4:12), \"The kings of the earth did not believe, nor all the inhabitants of the world, that the adversary and the enemy could enter the gates of Jerusalem.\" Who would have believed that Jerusalem would be conquered by its enemies, after all the miracles that occurred during the days of King Hezekiah, when Sennacherib besieged the city? When a group of Amalekites attacked Ziklag, burned it down, and took everything in it captive, David and his men were heartbroken. David asked the Lord (1 Samuel 30:8), \"Shall I pursue after this troop? shall I overtake them?\" And he answered him, \"Pursue: for thou shalt surely overtake them, and without fail recover all.\" David did as he was told and found the Amalekites, and he smote them from the twilight even unto the evening of the next day. What did the Lord do? (2 Chronicles 14:11) \"And the Lord smote the Cushites before Asa.\" Jehoshaphat stood and said, \"Master of the Universe, I have no strength to chase after them and make war with them, but we will stand here and You pursue them.\" And so the Lord did, as it says (2 Chronicles 20:22), \"And when they began to sing and praise, the Lord set ambushments against the children of Ammon.\" What did the Lord do? He dressed them up in shining garments in Alexandria, and they saw each other. Hezekiah stood at the time when Sennacherib came and said, \"I have no strength to chase or see the war, but when I sleep on my bed, You fight for us.\" The Lord said, \"I will do so; you sleep on your bed and I will fight for you,\" as it says (2 Samuel 19:35), \"And it came to pass that night, that the Lord smote the camp of the Assyrians.\" And they went up from them and from all these inhabitants, one hundred and eighty-five thousand, all officers and nobles, except for their inhabitants. Our Rabbis said, only those who are mentioned in Isaiah 8:8, \"And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel,\" were spared. And the wingspan of one rooster is sixty, and all those [Assyrians] died. And how many were spared from them? Rav said ten, as it says (Isaiah 10:19), \"And the young man shall lead them.\" And how many does a young man write? Ten. So, ten were spared from them. Rabbi Eliezer says six were spared from them, and how many does a young man write? Six. Rabbi Yehudah says five were spared from them, as it says (Isaiah 17:6), \"And there shall be left therein gleanings, as when the olive tree is beaten, two or three berries in the top of the uppermost bough, four or five in the outermost branches of a fruitful tree, saith the Lord God of Israel.\" So, five were spared from them. Rabbi Tanchum bar Chiyya says nine were spared from them, as it says (Isaiah 10:19), \"And the rest of the trees of his forest shall be few, that a child may write them.\" \"Nine remained of them. Rabbi Tanhum says fourteen. Two or three, behold there are five. Four and five, behold there are nine. Nebuchadnezzar was one of them, as when the people of Jerusalem angered the Lord, He sought to bring up Nebuchadnezzar to destroy Jerusalem and exile Israel from the land, as it is said: 'Behold, I will send Nebuchadnezzar, My servant, and he shall lay waste to Jerusalem and its inhabitants' (Jeremiah 25:9). Rabbi Levi said that for eighteen years a heavenly voice was heard in the house of that wicked man, Obadiah b. Ishmael, but the people of his city would not listen to him. He was afraid to go up [to heaven], for he knew what had befallen Sennacherib in the days of Hezekiah, and he did not believe that the Lord would destroy Jerusalem, as it is said: 'The kings of the earth did not believe' (Lamentations 4:12). What did he do? He stood a divination charm to find out whether to go up or not, as it is said: 'For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination' (Ezekiel 21:26). He would throw an arrow to Antioch or to Tyre or to Lod, and the arrow would break. But when he would throw it towards Jerusalem, it would not break, and he knew that it was destroyed. When he saw this, he began to say before the Lord, 'Master of the universe, who would have believed that the haters would enter Jerusalem and destroy it, a place over which Your hand had not reigned? Behold, I see that they have entered and defiled Your sanctuary and scattered Your children among the nations in Your inheritance. Woe, for the kings of the earth did not believe!'\"",
            "Psalm of Asaph. O God, nations have entered Your inheritance. And if this psalm was meant to be a lament. Similarly, you say (2 Samuel 15:30) \"David went up the ascent of the Mount of Olives, weeping as he went.\" Yet it is written \"psalm\". This is what the verse means (Proverbs 21:15) \"It is joy for the righteous to do justice.\" The righteous pay their debt and sing to God. Similarly, Asaph says \"Psalm of Asaph, O God.\" It is like a king who had a son who was difficult and did not listen to his father. What did the king do? When he was angry, he entered his son's chamber and tore and cut until it was all ripped apart and threw the son out. The king said, \"I did wrong by tearing my son's chamber. I could have done it better, and I did not kill him in my anger because if I did, my brother's son would inherit me, and it is better that my son inherits me.\" Similarly, Asaph said that God did wrong by releasing his anger on trees and stones and not on his children. As it says (Lamentations 4:11) \"The Lord has exhausted His anger; He has poured out His blazing wrath.\" How has He kindled a fire in Zion? Therefore, Asaph said, \"You let them enter, and it is not written in the Torah (Numbers 1:51) 'But the outsider who comes near shall be put to death.' Not only the outsider, but also Aaron's holy sons who entered to offer were burned. Similarly, \"And so did Uzziah not enter except for your honor, to burn incense before you, and he came out as a leper, and not only that but the earth trembled. And these uncircumcised ones who signed to enter, God said to him, \"These entered without permission, therefore I struck them down. But those who entered with permission, I commanded them to enter as it says, 'Behold, I am calling to all the families of the earth' (Jeremiah 1:15).\" God said, \"What did the name Jerusalem do? It made itself a ruin, but I will renew it as it says, 'Instead of bronze I will bring gold' (Isaiah 60:17).\" He said before Him, \"Master of the universe, behold, You are renewing these, Your sons who were killed. What will You do, as it says, 'They gave the corpses of Your servants as food to the birds of the sky, the flesh of Your pious ones to the beasts of the earth' (Psalms 79:2)? Were they pious? But isn't it written, 'Jerked horses and eager warriors, every man staring ahead to the fight, jeering at them' (Jeremiah 6:23)?\" Asaph said, \"Once judgment was passed on them, they were pious.\" And similarly it says, 'If the wicked son deserves a beating, he is called your brother before you afflict him' (Deuteronomy 25:2). At first, he is called wicked, and after he is punished, he is called your brother, as it says, 'And your brother was humbled before your eyes' (Deuteronomy 25:3).\"",
            "\"Pour out their blood like water, as it is said (Psalms 79:3), 'They have poured out their blood like water on the land.' Let the flesh of your pious ones be food for the beasts of the earth, to make known that even their bones would not be left unburied. If a person owes his friend a hundred coins and he says to him, 'Give me my money,' and he responds, 'I don't have it,' he has done all he can since he has no means to pay. But the Holy One, blessed be He, does not act in this way. He takes the soul even if it means taking it from the flesh. As it is written (Isaiah 10:18), 'From soul to flesh He will destroy.' The soul and flesh cannot be taken from the bones. As it is written (Jeremiah 8:1), 'At that time, says the Lord, they shall bring out the bones of the kings of Judah.' Not only that, but they shame us, as it is said (Psalms 79:4), 'We have become a taunt to our neighbors.' And not only that, but they deny their guilt, as it is written (Jeremiah 50:7), 'They say, \"We are not guilty.\"' And it is written (Zechariah 11:5), 'And their buyers say, \"Blessed be the Lord, for I am rich.\"'.\""
        ],
        [
            "\"To the conductor, on the tune of \"Lilies.\" A Psalm of David. Hear, O Shepherd of Israel, You Who leads Joseph like a flock; You Who are enthroned upon the cherubim, shine forth. As for the verse (Song of Songs 2:2), \"As a lily among thorns, so is my beloved among the daughters,\" Rabbi Acha said, \"The Holy One, blessed be He, said, 'Let your deeds be moist like this lily.'\" Our sages explained that this chapter was fulfilled in the days of Yoel ben Pethuel. The Rabbis said, \"Why was his name called Pethuel? Because he would meditate at his gate like a virgin.\" Rabbi Yehoshua ben Nehemiah said in the name of Rabbi Yitzchak, \"When the prophet judges a person, he does not judge him by saying, 'You have sinned,' but rather by saying, 'Have you not sinned?' As it is written (Jeremiah 2:35), 'Behold, I will judge you for saying, \"I have not sinned.\"' And it is written (1 Samuel 7:6), 'They said there, \"We have sinned to the Lord.\"' And it is written (1 Chronicles 5:13), 'The name of the firstborn was Yoel.' And another verse states (1 Chronicles 2:24), 'The name of the firstborn was Aviah.' Rabbi Yehuda bar Siman and the Rabbis said, \"Just as the latter was a wicked person, so was the former a wicked person.\" Rabbi Yehuda said, \"He changed his deeds and became like his father.\" Rabbi Acha said, \"He (Yoel) is the same person as his father (Aviah).\"...",
            "\"Shepherd of Israel, listen. Just as the year of redemption sustains [us], so too the year of sustenance brings [us] redemption. And just as sustenance is provided every day, so too redemption comes every day. And just as redemption involves miracles, so too sustenance involves miracles. Rabbi Samuel bar Nachmani said, 'Sustenance is even greater than redemption, for redemption comes through an angel, as it says, \"The angel who redeemed me from all harm\" [Genesis 48:16], while sustenance comes directly from God, as it says, \"God who shepherds me\" [Psalms 23:1].\" Therefore, Shepherd of Israel, listen and conduct [yourself] like Joseph's flock. Just as Joseph gathered [grain] from the years of plenty for the years of famine, so too gather us from the life of this world to the life of the next. Just as Joseph provided for his brothers according to their deeds, as it says, \"Bread according to their children's needs\" [Genesis 47:12], so too provide for us according to our deeds. Rabbi Tanhuma said in the name of Rabbi Avin, 'Just as Joseph repaid his brothers' evil deeds with good, so too have we repaid your \"evil\" deeds, as if we had transgressed your commandments. You have repaid us with good.' Therefore, conduct [yourself] like Joseph's flock.\"...",
            "Before Ephraim, Benjamin, and Manasseh. There are five things that are old in the world: Strength, as it says \"Awaken your strength\". The bow, as it says \"Your bow was made ready\". The sword, as it says \"Awake, O sword, against my shepherd\". The arm, as it says \"Awake, put on strength, O arm of the Lord\". And jealousy, as it says \"For jealousy is the rage of a man\". \"Woe to Ephraim, [and Benjamin,] and Manasseh\" and so on, and let us go to its salvation. Rabbi Helkiyah said in the name of Rabbi Abbahu, \"And go, it is written that all your salvation is: 'God, cause us to return and cause Your face to shine, and we will be saved'.\" Rabbi said, \"We only have the radiance of Your face.\"...",
            "You have eaten the bread of tears, etc. Rabbi Elazar says that Esau the wicked shed three tears from his eyes. One from his right eye, one from his left eye, and the third is connected to both eyes, as it says, \"And you shall wet your bread with tears, a third part thereof\" (Psalms 80:6). He only says \"a third,\" not \"three.\" Rabbi Berachiah says, \"One-third of a tear he shed.\" Rabbi Avin says, and some say it was in the name of Rabbi Shemlai, that the Great Assembly said before God, \"Master of the Universe, because of the three tears that the wicked Esau shed, you have given him control over the entire world, and you have given him peace in this world. When you see the suffering of your children and their eyes overflowing with tears every day, just as it says, 'My tears have been my food day and night' (Psalms 42:4), have mercy on them, even if it is just a little.\"",
            "\"You will plant a vineyard in Egypt.\" What is this vine that they cultivate, and it remains silent; they tread on it, and it remains silent, and in the end, its wine causes harm to a person and causes him to stumble. So too is Israel among the nations of the world. And what is this vine? They throw stones and thorns at it, and in the end, when it produces wine, it rises to the person's head and he is punished. So too is Israel, as it is said: \"Israel is holy to the Lord, the first of His crops\" (Jeremiah 2:3). Why have you broken down its fences? Just as with this vineyard, when it is broken down, all who pass by trample it and plunder it, so too is Israel, in Babylon, Media, Greece, and Edom, they were plundered and their army leaders were brought to Babylon as captives, as it is said: \"All who pass by plunder him\" (Psalms 80:13).",
            "\"A pig from the forest ran away. This is the king. And Ziz Shaday will graze her, this is Isrteculin. Another thing, a pig from the forest - the letter Ayin is dependent on it. If you have merit, what fish are in the river, the evil eye does not rule over them, as it is said (Genesis 48:16), 'And let them multiply like fish.' So it is with Israel. But if not from the forest of the pig, from the return of the plow, similarly you say (Isaiah 21:1), 'The burden of the desert of the sea.' If it is a sea, why a desert, and if a desert, why a sea? Rather, if you have merit, they are like the creatures of the sea, which as soon as they come up on land, they die immediately. But if not, they are like creatures of the desert. 'Be a desert of the sea.' Another thing, 'the desert of the sea' - these are the non-Jews who are compared to the creatures of the sea. This is what is written (Daniel 7:3), 'Four great beasts came up from the sea.' Rabbi Pinchas and Rabbi Helkiya in the name of Rabbi Simon said, 'The prophet did not explain for the sake of the fourth kingdom but for Moses and Asaph.' Moses said (Leviticus 11:7), 'And the pig, for it has a split hoof.' Just as the pig spreads its hooves and says, 'See that I am pure,' so too do the wicked who steal and rob and commit violence, and appear as if they are true judges. Asaph said, 'A pig from the forest ran away.' Rabbi Pinchas and Rabbi Helkiya in the name of Rabbi Simon said there was an incident with one ruler who judged in one day witches, oath-takers, and murderers. And he said to his advisor, 'I have done three things in one night.' 'Be a pig from the forest.'\"...",
            "God of Hosts, please turn your gaze from heaven and see, and tend to this vine and protect the one you have planted with your right hand. Rabbi Nachman said in the name of Rabbi Yaakov Dexarin: the same phrase that was said to Abraham (Genesis 18:10), \"I will surely return to you.\" May your hand be upon the man you have chosen (Psalm 80:18), \"Look down from heaven and see.\" And tend to (Genesis 21:1), \"The Lord visited Sarah.\" Burned by fire like thorns. Rabbi Shila and the rabbis disputed it; one said that \"burned like thorns,\" and the others said, \"it doesn't say 'thorns,' but rather 'like a thornbush,' and anything that is compressed is interchangeable.\" And protect the one you have chosen with your right hand. May your hand be a shield for the man at your right hand (Psalm 80:18). Rabbi Yitzchak said, \"May your hand be available to punish the wicked deed, the oath that you swore to him with your right hand (Genesis 26:39), 'Your dwelling shall be away from the fatness of the earth.' May the son of Amittai not be forsaken by you, as it says (1 Samuel 12:22), 'The Lord will not cast off his people.' God of Hosts, restore us; let your face shine upon us, that we may be saved. Rabbi Yochanan said, \"We have nothing but the radiance of your face to save us.\""
        ],
        [
            "... Another explanation. Why does the verse (Psalms 81:2) mention Yaakov and not all of the forefathers? Our rabbis taught: a man is measured with the measure by which he measures, as it says “In that measure (b’saseah), when they sent them out, it strove with it…” (Isaiah 27:8) A seah with a seah. I only know seah, from where do I learn tirkav and a half tirkav, kab and a half kav, rovah and a half rovah, a tuman and an uchlah? Scripture says “For every victory shout (s’on soein) sounds with clamor…” (Isaiah 9:4) Here there are many measures. I only know about something which comes by measure, from where do I learn little bits that add up to a large amount? Scripture says “…adding one to another to find out the account.” (Ecclesiastes 7:27) This is like a king who had three people that loved him, and sought to build himself a palace. He brought the first one and said to him: I want to build a palace for myself. His love replied to him: I recall that it was a mountain in the beginning. He called to the second love and said to him: I want to build a palace for myself. He replied: I recall that it was a field in the beginning. He called to the third love and said: I want to build a palace for myself. He replied: I recall that it was a palace in the beginning. He said to him: by your life! I will build that palace and call it by your name. So too Avraham, Yitzchak and Yaakov were lovers of the Holy One. Avraham called the Holy Temple ‘mountain,’ as it says “On the mountain, the Lord will be seen.” (Genesis 22:14) Yitzchak called it field, as it says “…the fragrance of my son is like the fragrance of a field…” (Genesis 27:27) Yaakov called it ‘house’ even before it was built, as it says “This is none other than the house of God…” (Genesis 28:17) The Holy One said to him: by your life! You called it a house before it was built and I will call it by your name, as it says “Come, let us go up to the Lord's mount, to the house of the God of Jacob…” (Isaiah 2:3) So too Jeremiah said “So said the Lord: Behold I am returning the captivity of the tents of Jacob…” (Jeremiah 30:18) So too Asaf decorated his words and only recalled the God of Yaakov with a trumpet blast, as it says “…sound the shofar to the God of Jacob.” (Psalms 81:2)",
            "\"Raise a song and strike the tambourine.\" Rabbi Hiyya bar Abba said, \"The nevel (harp) is like a corpse (naveil).\" Rabbi Shimon said, \"The nevel is for itself, and the kinor (lyre) is for itself, and there are pegs and nails between them.\" Rav Huna said in the name of Rabbi Assi, \"Through the leather that is not worked and through the pegs and nails.\" And why is it called nevel? Because it makes all kinds of music decay. Rabbi Yehuda bar Rabbi Elai said, \"In this world, it is through the pegs and nails (and how many pegs are there between them) that there are seven pegs in the kinor, as it says, 'Seven times a day I praise You' (Psalms 119:164). In the days of the Messiah, there will be eight, as it says, 'For the conductor, on the eighth' (Psalms 12:1). And in the future to come, there will be ten, as it says, 'On me is a decade and a nevel (harp)' (Psalms 92:4).\"",
            "Blow the shofar in the month. This is what the scripture says (Psalms 89:16): \"Happy is the people who know the shofar blast; they walk, O Lord, in the light of Your countenance.\" \"Those who know the shofar blast\" refers to the generation of the wilderness who camped and traveled by the sound of the shofar, as it says (Numbers 10:4): \"And if they blow but one [shofar], then the princes, the heads of the thousands of Israel, shall gather themselves unto you.\" \"They walk, O Lord, in the light of Your countenance\" as it says (Exodus 13:21): \"And the Lord went before them by day.\" Another interpretation: \"Happy is the people\" refers to the elders who determine the months and establish the new year. \"In the light of Your countenance\" - Rabbi Abbahu said, this refers to God who agrees with them. Rabbi Yosei ben Yaakov said in the name of Rabbi Acha (Genesis 49:21), \"Naphtali is a hind let loose, who utters beautiful words.\" These are the words of Torah that were given through the shofar, as it says (Exodus 20:15): \"The sound of the shofar.\" Therefore, \"Blow the shofar in the month.\" Rabbi Yoshiyah said, \"Do not the nations of the world also have hands raised in doubt?\" Rather, \"Happy is the people\" refers to the Jewish people who know how to please God with the shofar. Another interpretation: \"Happy is the people\" refers to the Jewish people who know how to please God on Rosh Hashanah. \"In the light of Your countenance they will walk\" refers to Yom Kippur, on which the Lord forgives and enlightens them. \"Blow the shofar in the new moon\" refers to the month during which the new moon is covered, and this is Rosh Hashanah. \"Blow the shofar in the new moon.\" The rabbis say: \"Renew your deeds and improve your deeds, and I will cover your sins,\" as it is said: \"You have borne the guilt of Your people, You have covered all their sins\" (Psalms 85:3). Rabbi Berechiah said in the name of Rabbi Abba: \"Improve your deeds and renew your deeds.\" Just as the shofar sound comes from one end and goes out the other, so do all the accusers in the world accuse before me, but I hear from one side and vindicate from the other. Therefore, blow the shofar in the new moon.\""
        ],
        [
            "A Psalm of Asaph. God stands in the congregation of God; He judges among the gods. This is what the scripture says (Deuteronomy 1:17): \"You shall not show partiality in judgment.\" Likewise, Jehoshaphat says (2 Chronicles 19:6): \"For there is no injustice with the Lord our God, no partiality, nor taking of bribes.\" This is the Lord God, so that the judges will not say to themselves, \"We are the ones who are sitting.\" The Lord said to them, \"You should know that I am with you, as it is said, 'God stands in the congregation of God.'\" And it is said (Isaiah 61:8): \"For I, the Lord, love justice; I hate robbery and wrongdoing.\" And if you pervert justice, I will rebuke you, as it is said (Malachi 3:5): \"So I will come to put you on trial. I will be quick to testify against sorcerers, adulterers, and perjurers, against those who defraud laborers of their wages, who oppress the widows and the fatherless, and deprive the foreigners among you of justice.\" Be in the midst of God and He shall judge.",
            "How long will you judge unjustly and show partiality to the wicked? As it says (Psalms 82:2), \"How long will you judge unjustly and favor the wicked?\" I desire to do justice. Judge the poor and the orphan and vindicate them. Don't steal from the rich just because he is wealthy. Why? \"The earth and all that is in it belong to the Lord.\" (Psalms 24:1) The world is Mine, and I have said to make the rich prosper, yet you take away what is rightfully theirs. They don't understand and don't know, they walk in darkness. They don't know how to judge righteously and that is why the world is falling apart. As it says, \"All the foundations of the earth are unstable.\" (Psalms 82:5)",
            "\"I said: 'You are gods, etc.' I commanded man one commandment and he did not observe it, and I expelled him from the Garden of Eden, as it is stated, 'So He drove out the man' (Genesis 3:24). Indeed, you will die as men and fall like one of the princes, the heavenly princes, as it is stated, 'The Lord will punish the host of heaven on high' (Isaiah 24:21). Arise, O God, judge the earth; for You shall inherit all the nations. Overcome them and You shall be justified in Your judgment and judge them, as it is stated, 'And the Lord abides forever, He has established His throne for judgment' (Psalms 9:8).\""
        ],
        [
            "A Song, a Psalm of Asaph. God, mighty are Your deeds; do not remain silent! The verse says (Ecclesiastes 8:5), \"He who keeps a commandment experiences no evil thing.\" (ibid 8:4), \"For the word of a king is powerful.\" The righteous say to the Lord, \"What will You do?\" He says to them, \"Arise,\" and He rises, as it says (Numbers 10:35), \"Arise, O Lord.\" They say to Him, \"Do not sleep,\" and He awakens, as it says (Psalm 44:24), \"Rouse Yourself! Why do You sleep, O Lord?\" And He awakens, as it says (Psalm 78:65), \"Then the Lord awakened as one out of sleep.\" They say to Him, \"Be like one who is silent,\" and He listens, as it says (Isaiah 42:23), \"Who among you will listen to this? Will listen and heed in the time to come?\" Likewise, Isaiah says (ibid 62:6), \"Upon your walls, O Jerusalem, I have appointed watchmen.\" (ibid 62:7), \"Do not give Him rest until He establishes Jerusalem.\" O God, mighty are Your deeds; do not remain silent! You are still and we are still, as it says (Lamentations 2:10), \"They sit on the ground, the elders of the daughter of Zion are silent.\" We have been silenced. (Exodus 14:14), \"The Lord will do battle for you.\" Therefore, do not be silent. Do not be silent, and do not be still until You see salvation for Your children. And so it says (Psalm 83:3), \"For behold, Your enemies stir, and those who hate You raise their heads.\" (Isaiah 17:12), \"Woe to the uproarious multitude of many peoples, who make a noise like the noise of the sea.\"...",
            "\"Secrets shall be heaped up for Your people. They come to Your people because we keep the Torah, as it says (Psalms 25:14) 'The secret of the Lord is with those who fear Him.' They consult about Your hidden ones. They take counsel about Your altar to uproot it. This is what is written (Leviticus 1:11) 'On the north side of the altar.' So that we do not offer sacrifices before You.\"",
            "They said, \"Let us destroy them from among the nations.\" As long as Israel exists, He is called the God of Israel. And if Israel is uprooted, who is He called? For they have consulted together with one consent. Everything they do and feel towards us is for Your sake, as it is said (Psalms 2:2) \"The kings of the earth take their stand and the rulers gather together against the Lord and against his anointed one.\""
        ],
        [
            "To the chief musician, upon the Gittith, for the sons of Korah. This is what the scripture says in Isaiah 63:6, \"I will tread down the peoples in my anger.\" What should we say? \"I will make mention of the loving kindnesses of the Lord\" (Isaiah 63:7). And anyone who sees the Gittith will be victorious. Isaiah saw it and said, \"I will make mention of the loving kindnesses of the Lord.\" David saw it and said, \"Upon Gittith\" (Psalm 8:1). Asaph saw it and said, \"Upon Gittith, a Psalm for Asaph\" (Psalm 81:1). The sons of Korah saw it and said, \"Upon the Gittith, for the sons of Korah.\"",
            "\"How beloved are your dwelling places, O Lord of hosts! What is the significance of this love? It is that for the sake of the Temple, you have made this lyre, so that whoever contributes to the Temple will have their name inscribed on it. As it says in Isaiah 66:6, \"A voice of uproar from the city, a voice from the Temple!\" This refers to the good deeds done in the city and in the Temple. So, how beloved are your dwelling places, O Lord of hosts! The Temple is called \"beloved,\" and those who built it are also called \"beloved,\" as it says in 2 Samuel 12:25, \"And they called his name Jedidiah (beloved of the Lord).\" And those who were built in its territory are also called \"beloved,\" as it says in Deuteronomy 33:12, \"Of Benjamin he said, 'The beloved of the Lord shall dwell in safety by Him; he covers him all the day long, and he dwells between his shoulders.'\" David also said in Psalm 60:7, \"That your beloved may be delivered.\"",
            "My soul longs and faints for the house of the Lord. This is not just a present feeling, but the Israelites also longed for the Temple when they were at the sea, as it is said, \"You led them in Your faithfulness to Your holy abode\" (Exodus 15:13). Bring it and taste it. The Israelites said, \"How long will our enemies hate us and say, 'Like a bird wandering from its nest'?\" (Proverbs 27:8). There is no one but God, as it is said, \"The Lord is a man of war\" (Exodus 15:3). It is said that God does not return to His house, as it is said, \"So a man wanders from his place\" (Proverbs 27:8). And it is also said, \"Flee, like a bird, to your mountain\" (Psalm 11:1). It did not say \"dove,\" but \"bird.\" One takes the chicks of a dove, and it returns to its place, as it is said, \"For the dove found no resting place for the sole of her foot\" (Genesis 8:9). But this bird is different; it lays its eggs in one place and takes its chicks, and does not return to its place. Similarly, the wicked and Israel are compared to this bird, as it is said, \"Even the sparrow finds a home, and the swallow a nest for herself\" (Psalm 84:4)....",
            "\"Happy are those who dwell in your house, they will still praise you, Selah. Happy is the one who has strength in you, who has set their heart on pilgrimage. As they pass through the Valley of Baca, they make it a place of springs; the autumn rains also cover it with pools. They go from strength to strength, till each appears before God in Zion.\" The phrase \"Valley of Baca\" refers to the valley of tears, which is identified with the punishment of Gehenna. Rabbi Elazar said that the name \"Baca\" is derived from the word \"be-kat,\" which means \"lamentation.\" The verse teaches that even in the depths of despair, the righteous can turn their tears into springs of joy. Rabbi Yochanan said that the phrase \"they go from strength to strength\" means that the righteous ascend higher and higher, until they reach a level where they can praise God with the highest possible praise. This is contrasted with those who think they are better than others, who instead of praising God, curse Him. Rabbi Yochanan said that the saying \"they will still praise you\" means that even after the righteous have reached the highest level of praise, they will continue to praise God, because they know that there is always more to learn and more to praise.",
            "\"They will go from strength to strength.\" Rabbi Yonah said in the name of Rabbi Levi, \"There is no satisfaction for friends in the future until where?\" Rabbi Pinchas said, \"Until he appears before God in Zion.\" \"O Lord God of hosts, hear my prayer.\" Rabbi Levi said, \"This refers to the crown that Moses gave to Judah, as it is written, 'Hear, O Lord, the voice of Judah.' Therefore, the Lord God of hosts said, 'Hear my prayer.' And so it is said, 'Incline Your ear, O Lord, and answer me, for I am poor and needy.'\""
        ],
        [
            "\"To the conductor, a psalm of the sons of Korah. You desired, O Lord, your land. This is what the scripture says (Deuteronomy 11:12): 'a land that the Lord your God seeks; the eyes of the Lord your God are always on it, from the beginning of the year to the end of the year.' The Holy One, blessed be He, scrutinizes and observes the land until the deeds of Israel please Him and they fulfill the commandments that they were commanded, such as giving tithes, observing the Sabbatical year, and all the commandments that were given to them. At that moment, their deeds please the Holy One, blessed be He. As it is also said (Leviticus 26:34), 'then shall the land be pleased with its Sabbaths.' Therefore, You desired, O Lord, Your land, forgiving the iniquity of Your people, covering all their sins. Who bears the iniquity of the land in which they dwell? As it is said (Isaiah 33:24), 'the people who dwell in it will be forgiven their iniquity.' Blessed are the inhabitants of the land of Israel, who have neither sin nor transgression, neither in life nor in death. As it is also said (Micah 7:18-19), 'Who is a God like You, pardoning iniquity and passing over the transgression of the remnant of His heritage? He does not retain His anger forever, because He delights in mercy. He will again have compassion on us, and will subdue our iniquities. You will cast all our sins into the depths of the sea.' Ezekiel also said (Ezekiel 16:42), 'So I will lay to rest My fury toward you, and My jealousy shall depart from you. I will be quiet and no longer angry.' Hosea also said (Hosea 14:5), 'I will heal their backsliding, I will love them freely, for My anger has turned away from him.' The sons of Korah say: 'How long will You say to us (Jeremiah 3:14-22), \"Return, O backsliding children\"? But You say to us, \"Return, O Israel, for I am merciful, and I will not cause My anger to fall on you, for I am merciful\" (Psalm 6:5).' What do You say? Will You always be angry with us, even if we repent? Will You not accept us? Should You not repent and give us life, as it is said by Ezekiel (Ezekiel 37:12-14), 'Behold, I will open your graves and cause you to come up from your graves, and bring you into the land of Israel. Then you shall know that I am the Lord, when I have opened your graves, O My people, and brought you up from your graves. I will put My Spirit in you, and you shall live'?"
        ],
        [
            "A prayer to David, \"Incline your ear, O Lord.\" Rabbi Levi said that this refers to the gift that Moses gave to Judah when he sought to depart from the world, as it is stated, \"And this for Judah he said\" (Deuteronomy 33:7). Therefore, \"Incline your ear, O Lord, and answer me, for I am poor and needy.\" Preserve my soul, for I am godly. The Holy One, blessed be He, is called \"godly,\" as it is stated, \"I am godly, says the Lord\" (Jeremiah 3:12), and David called himself \"godly.\" Rabbi Abba said in the name of Rabbi Alexandri: Whoever hears his disgrace and remains silent, and has the ability to protest, becomes a partner with the Holy One, blessed be He. For He listens to the nations of the world who blaspheme Him, and He could have destroyed them in one moment, but remains silent. David also heard his disgrace and remained silent. Therefore, \"Preserve my soul, for I am godly.\"",
            "Have mercy on me, O Lord, for I call to you all day long. And is it possible for a person to pray all day long? Only in this world, which is a day for the nations of the world and a night for Israel. But I call to you all day long. Rejoice the soul of your servant, for to you, O Lord, I lift up my soul. Bar Kappara says, if a person has a servant and says to him, \"I will buy you a garment,\" he is happy. How much more so if a person says to his flesh and blood servant, \"Serve me,\" are we happy to serve you, O Lord. Rejoice the soul of your servant.",
            "\"For You, Lord, are good and forgiving.\" Rabbi Pinchas HaKohen said that a scale is tipped here with sins on one side and merits on the other. What does the Holy One, blessed be He, do? He takes one note of debt and immediately puts it on the side of merit, as it is said, \"And He extended loving-kindness to him\" (Genesis 39:21). And the Rabbis say that He supports the scale of sins and raises it, and immediately the merits outweigh them, as it is said, \"Who is a God like You, forgiving iniquity and remitting transgression\" (Micah 7:18).",
            "There is none like You among the gods, Lord. You are a King of flesh and blood who builds the lower world first, and then the upper world. But the Holy One, blessed be He, does not build the upper world first and then the lower world, as it is said, \"In the beginning God created the heavens and the earth\" (Genesis 1:1). Flesh and blood cannot make a form that creates a form, but the Holy One, blessed be He, makes His form create a form, as it is said, \"Let the waters swarm with swarms of living creatures\" (Genesis 1:20). Man is made in the image of the Holy One, blessed be He, and makes a form that creates a form. The heavens and the earth are the form of the Holy One, blessed be He, as it is said, \"These are the generations of the heavens and the earth\" (Genesis 2:4). There is none like You among the gods, Lord. All nations whom You have made shall come and bow down before You, O Lord, and shall glorify Your name. For You are great and do wondrous things. Rabbi Tanchum said, \"Flesh and blood insult him to his face and insult his descendants with him, but when they insult him, they take their load with him. But the Holy One, blessed be He, does not burden anyone with His load.\" Know that Rabbi Chanina and Rabbi Yochanan said that on Monday or on Thursday the angels were created in Psalm above.",
            "My Lord, guide me in Your path. As David said before the Almighty, \"If You see me deviating from Your path, it is for You that I do so.\" Guide me in Your path, my Lord. Rabbi Yitzhak said in the name of Rabbi Chanina bar Abba, \"What is this matter similar to? It is like a person who had two cows, one that plowed and one that did not. What did he do? He removed the yoke from the plow and placed it on the other cow and made the one that did not plow, plow. What is something that does not desire to accept the burden that is placed upon it? It is forced to accept the burden against its will and is guided to where it is desired. So too, with the evil inclination, one must not guide it to where it desires to go, as it says, \"Guide me in Your path, Lord.\" I will thank You, Lord, with all my heart, both with the good inclination and with the evil inclination, that I may not be ensnared by them. Rabbi Chiya asked, \"What is 'And You saved my soul from the lowest depths?'\" Rabbi Yudan said, \"The path of adulterers is set in the depths of Sheol.\" Guide me, for Your kindness is great upon me, and You have saved my soul from the depths of Sheol....",
            "\"God, the arrogant have risen against me, etc. But You, Lord, are merciful and gracious.\" Rabbi Shmuel bar Nachmani said that God extends His patience with the wicked and then punishes them, but He extends His patience with the righteous and rewards them with good and peace. Rabbi Acha said in the name of Rabbi Tanchum bar Chiya that God initially extends His patience, but once He begins to punish, He pushes away His anger, as it is said, \"They come from a faraway land, from the end of the heavens—the Lord and the weapons of His anger.\" It is compared to a king who had evil troops, and every rebellious state that rose against him, he would send them to destroy it. What did the king do? He pushed them away from his kingdom so they wouldn't damage it. Rabbi Berachiah said in the name of Rabbi Levi that the angel appointed over anger is far away, as it is said, \"They come from a faraway land.\" God said that if He were to get angry with the people until His anger was quenched, they would come to Him in large groups, but He accepts them and they are, so to speak, \"spared.\" Therefore, be patient.",
            "Turn to me and be gracious to me. David our master said, \"O Lord of the world, turn away from all your affairs and turn to me and be gracious to me. Make a sign for my benefit against Ahithophel, for you have helped me through my distress. And you have comforted me through Nathan the prophet, who said, 'The Lord has also forgiven your sin'.\" (2 Samuel 12:13)",
            "Another thing, You have done a sign with me for good. In Yaakov, this verse is mentioned. You have dealt with me in relation to Esav and his chieftains. For You, Hashem, helped me with Rachel, and comforted me with Lavan. Another thing, it is spoken of in Israel. When the tongue of crimson wool was hung at the entrance of the Sanctuary, they knew that their prayers had been heard. Be with me for good, and let my enemies see and be ashamed, so that the nations of the world will say that they are not forgiven. Another thing, You helped me on Rosh Hashanah and comforted me on Yom Kippur, as it is said, \"For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the Lord.\" (Leviticus 16:30)"
        ],
        [
            "Psalm, a song of the sons of Korah. Its foundation is on the holy mountains, the Lord loves the gates of Zion. The Almighty said, \"I love the gates that are prominent in the law, of all synagogues and houses of study.\" Another interpretation of the verse, \"A turbulent city is one without comfort\" (Isaiah 54:11), Rabbi Isaac said, \"Turbulence refers to actions and being unsettled.\" Just as it is said, \"There was a great storm on the sea and there was no comfort\" (Jonah 1:4), so too, the Almighty said to Israel, \"In this world, I chastise you\" (Isaiah 54:11). \"I will lay your foundation with sapphires and make your pinnacles of rubies, your gates of crystal and your walls of precious stones\" (Isaiah 54:11-12). \"I will make your battlements of rubies, your gates of gems, and all your walls of precious stones\" (Isaiah 54:12). There was a man who took a sapphire stone to test it. He put it on a sandstone and struck it with a hammer, and the sandstone broke, but the sapphire did not. \"I will make your suns like shards of glass\" (Isaiah 54:12). Rabbi Berachiah said in the name of Rabbi Abba bar Kahana, \"Michael and Gabriel disagreed about this. Some say they will be made of sapphire and some say they will be beautiful.\" The Almighty said to Isaiah, \"Both will be made, and I will make your suns like shards of glass, and your gates like the stones of a gun.\" Rabbi Yehuda said in the name of Rabbi Shmuel, \"The great gate of Jerusalem has two mezuzot and two carvings of one stone.\" Rabbi Yochanan said, \"Your gates will be made of large, good stones, ten by twenty cubits, and will be placed at the gates of Jerusalem.\" One of his disciples scoffed at this and said, \"We don't remember a simple tradition, how can we remember something so complex?\" Later, his ship sailed out to sea and he saw the ministering angels chiseling large and good stones, ten by twenty cubits. He asked them, \"For whom are you doing this?\" They answered, \"These will be placed at the gates of Jerusalem.\" When he returned and saw the fulfillment of the prophecy, he said, \"Blessed are those who believe.\" Rika said to him, \"If you had not seen it, you would not have believed it. You scoffed at the words of the sages, but when you set your eyes on it, a pile of bones was made.\" Rabbi Pinchas HaKohen Bar Chama related a story about a certain pious man who was traveling and was amazed at the following thought: \"Is it possible that a gate with two mezuzahs and a stone threshold could rise ten cubits high?\" He then saw a single stone rising from the sea to a height of twenty cubits. Be careful not to use your gates as gunstones, and let all your borders be made of precious stones. Rabbi Benjamin Bar Levi said, \"In this world, people are busy digging their fields, but in the future, all your borders will be made of precious and good stones.\" Rabbi Yudan said, \"In the future, if a person owes his friend two or three gold coins, he will say to him, 'Let us go to the King Messiah.' And they will go to him, and he will say to him, 'What do I owe you two or three gold coins for?' Take it from here that gold and silver before the King Messiah are like dust, as it is said, 'The Lord is your boundary and your peace.'\" The sons of Korach asked him, \"When will you do this?\" He replied, \"I will tell you that we will sing and praise.\" Woe to the sons of Korach who sing a psalm whose foundation is in the holy mountains. The foundation of the world is in the merit of the two mountains of holiness, Mount Sinai and Mount Moriah. Rabbi Pinchas said in the name of Rabbi Reuben, \"God will bring to Sinai, Tabor, and Carmel and give Jerusalem precedence over them, as it is said, 'The mount of the Lord's house shall be established at the top of the mountains.'\" Rabbi Chanina said, \"Not only that, but it will be a time of singing, and they will respond to him with songs and praises, as it is said, 'And he will lift up from the hills.'\" The word \"lift up\" only means singing, as it is said, \"And Chenaniah, chief of the Levites, was for the singing.\"",
            "Another interpretation of the foundation of the world is based on the holy mountains - Mount Sinai and Mount Moriah, which are both symbols of holiness. Rabbi Pinchas, citing Rabbi Reuven, said that God will bring Jerusalem to the forefront and place it on Mount Sinai, Mount Tavor, and Mount Carmel, as it is said in Isaiah 2:2, \"And it shall come to pass in the end of days, that the mountain of the Lord's house shall be established as the top of the mountains.\" Rabbi Chanina added that this will be a time of singing, and the people will sing and make music after Him, as it is said in the same verse, \"and all nations shall flow unto it.\" The word \"flow\" here can also be translated as \"sing,\" as it is written in 1 Chronicles 15:22, \"And Chenaniah, chief of the Levites, was for song.\"",
            "\"The Lord loves the gates of Zion. In every country, there is one palace that the king loves more than all of them, which is in the heart of his own country. So said the Lord, 'I love the gates of synagogues and houses of study, and of all of them, I love Zion which is my palace.'\"",
            "“Glorious things are said about you, the city of God, forever.” (Psalms 87:3) This refers to Hezekiah, as it says “…and how he made the conduit and the pool, and he brought the water into the city…” (Kings II 20:20) Hezekiah sealed up the waters of the Gihon spring and it says ‘he brought the water into the city’ because he was a collector of traditions and this verse is actually referring to words of Torah, which are compared to water, as it says “Ho! All who thirst, go to water…” (Isaiah 55:1) It also says “Come, partake of my bread…” (Proverbs 9:5) What would Hezekiah do? When he saw that it was well ordered, he brought it to the city; that it was well taught, he brought it to the city. This is what is written “These too are Solomon's proverbs, which the men of Hezekiah, king of Judah, maintained.” (Proverbs 25:1) Another explanation. ““Glorious things are said about you…” (Psalms 87:3) R’ Huna said in the name of R’ Idi: why did Israel express Gd’s name explicitly in the Holy Temple and use a cognomen outside of the Temple bounds? Because it is written “…to fear this glorious and awesome name, the Lord, your God.” (Deuteronomy 28:58) This is ‘glorious things are said about you.’ And where is it said? In the city of God, in the city of Zion. And where? “…the city of God, forever.” (Psalms 87:3)",
            "Mentioning Rahab and Babylon. Rabbi Yosei bar Simon said: \"All nations are destined to bring gifts to the Messiah, as it is written (Song of Songs 4:8): 'Come with me from Lebanon, my bride, come with me from Lebanon. Descend from the top of Amana, from the tops of Senir and Hermon, from the dens of lions, from the mountains of leopards.' \" Rabbi Simon said, \"Why is a gift called a dorein?\" Because it is compared to a woman who looks at herself and sings, as it is written (Job 7:8): 'The eye that saw me shall see me no more; your eyes are upon me, and I am not.' And when the nations come before the Messiah, he will say to them, 'Is there among you any Israelite who brought them to me?' as it is said (Psalm 96:7), 'Ascribe to the Lord, O families of the peoples, ascribe to the Lord glory and strength.' The peoples brought me the families of Israel. Rabbi Aha said, \"And he tells them, 'Bring them to me with honor, not with shame,' as it is said (Psalm 29:2), 'Ascribe to the Lord the glory of his name; worship the Lord in holy splendor.' Those who honored him in this world and gave glory to his name.\" Rabbi Berechiah said in the name of Rabbi Judah (Isaiah 18:7), \"In that time shall a present be brought to the Lord of hosts by a people tall and smooth, even from the beginning onward, a nation meted out and trodden underfoot, whose land the rivers divide, to the place of the name of the Lord of hosts, the mount Zion.\" The letters of \"jubilee year\" spell \"with them,\" because they bring gifts to the Messiah, as it is said (Zechariah 14:16), \"And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles.\" Rabbi Berechiah said, \"The elders among them who cannot walk, what do they do? They bring gifts and carry them in their hands. What is the meaning of honor when they bring gifts? And when they bring them and they go to leave, and he says, 'This one is a priest, this one is a Levite, this one is an Israelite,' it is as if they were sold into slavery and forgotten and made into Gentiles by force, I accept them. For it is said (Isaiah 56:7), 'Even them will I bring to my holy mountain, and make them joyful in my house of prayer; their burnt-offerings and their sacrifices shall be accepted upon my altar: for my house shall be called a house of prayer for all peoples.' And where did it say (Deuteronomy 29:28), 'The secret things belong to the Lord our God'?",
            "\"The Lord shall count in the register of the peoples: 'This one was born there.' (Psalm 87:6) With regard to those nations who bring Israel [back to their land], it is written that they will be counted together with Israel. This means that they are born [again] with Israel, as if they were born at the same hour. 'This one was born there.' 'Selah.'\" (Talmud, Tractate Megillah 14a.)",
            "\"And they sing like the flowing of springs in you.\" Rabbi Yehuda, son of Rabbi Simon, said in the name of Rabbi Meir: Just as a well springs forth fresh water every hour, so too does Israel sing a new song every hour. This is derived from the verse, \"And they sing like the flowing of springs in you.\" The rabbis said: Just as men sing a song, so too do women sing a song, as it is written, \"All the springs in you.\" And it is said, \"A locked garden is my sister, my bride; a locked garden, a sealed spring.\" (Song of Songs 4:12)"
        ],
        [
            "A song, a psalm of the sons of Korah, for the conductor, on the sickness \"Mahalath Leannoth.\" What is \"Mahalath\"? Rabbi Berechiah said, \"The Holy One, blessed be He, said to David, 'Plead Me, and I will forgive you according to your merit, which no man can find from among the many praises of God.' As it says, 'Shall it be told him what I speak? If a man speak, surely he shall be swallowed up.' (Job 37:20) And to whom did God give permission to do this? As it is said, 'For the conductor, on the sickness \"Mahalath.\" The Lord remembers David's every affliction.' (Psalm 132:1)\"...",
            " \"The Lord is my salvation.\" The assembly of Israel said before the Lord, \"I have no salvation but in You, and my eyes have no hope but in You.\" The Lord said to her, \"Since this is so, I will be your savior,\" as it is written (Isaiah 45:17), \"Israel shall be saved by the Lord with an everlasting salvation.\" \"I was accounted as one of those who go down to the pit; I was as a man without strength. Free among the dead, like the slain who lie in the grave, whom You remember no more, and who are cut off from Your hand.\"...",
            "[Ps. 88:6] \"Free among the dead, like the slain who lie in the grave.\" Rabbi Helbo said, \"Those who lie in the grave are like the slain of the generation of the Flood.\" Rabbi Aha said, \"The gentiles call the oceans by my name, and I punish them by my name, as it says: (Amos 5:8) 'He who calls to the waters of the sea and pours them out on the face of the earth - the Lord is his name.'\" Rabbi Abbahu expounded: \"The ocean is higher than the whole world.\" Rabbi Elazar, son of Rabbi Menachem, said to him: \"But isn't it called 'poured out on the face of the earth?'\"",
            "\"And to You, O Lord, is my cry for help.\" Rabbi Shmuel bar Nachmani said that the angel in charge of prayer precedes it, as it says, \"In the morning, my prayer will come before You.\" Rabbi Pinchas said that the angel in charge of prayer waits until the final congregation of Israel prays and takes all the prayers and makes them into a crown, placing it on the head of the Holy One, blessed be He, as it says, \"Blessings are upon the head of the righteous.\" The Living God of the worlds! Be early in the morning with my prayer."
        ],
        [
            "Understanding for Eitan the Citizen. The mercies of the Lord I will sing forever; to generation and generation I will make known Your faithfulness with my mouth. This is what the Scripture says (Jeremiah 9:23-24), \"Thus says the Lord, 'Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; but let him who boasts boast of this, that he understands and knows Me, that I am the Lord who exercises lovingkindness, justice and righteousness on earth; for I delight in these things,' declares the Lord.\" Eitan the Citizen said, \"I have gained understanding, and so I will sing of Your mercies forever.\" The Lord said to him, \"You have gained understanding, for in these things I delight. Whoever praises Me, let him praise Me in these things alone. As it is said (Hosea 6:6), 'For I delight in loyalty rather than sacrifice, and in the knowledge of God rather than burnt offerings.'\" David said, \"You desire mercy, and so I will praise You for Your mercy.\" Therefore it is said (Psalm 62:13), \"But to You, O Lord, belongs mercy.\" And it is not just one mercy, but many mercies. Isaiah also says (Isaiah 63:7), \"I shall make mention of the lovingkindnesses of the Lord.\" Therefore it says, \"those mercies of the Lord.\" They asked Eitan, \"On what does the world stand?\" He said to them, \"I have said, 'The world will be built on mercy; the heavens will be established through mercy.'\" And not just the heavens, but even the throne itself does not stand except through mercy, as it says (Psalm 89:15), \"Righteousness and justice are the foundation of Your throne; lovingkindness and truth go before You.\" It is like a throne that has four legs, and one of them was collapsing, so they took a bundle and leaned it against it. Likewise, the heavenly throne was collapsing until the Lord supported it, and with what did He support it? With mercy. \"The world will be built on mercy.\" David also says (Psalm 136:5), \"To Him who made the heavens with skill, for His mercy endures forever.\" And by whose means do they stand through mercy? As it says (Psalm 100:5), \"For the Lord is good; His mercy is everlasting, and His faithfulness endures to all generations.\" And so with every psalm. And afterwards it says (Psalms 145:15), \"He provides food for all flesh,\" to teach you that the difficulties of a person's sustenance are equivalent to all the acts of creation. Rabbi Elazar says, \"Why is sustenance compared to redemption? Just as redemption is miraculous, so too sustenance is miraculous. Just as sustenance is provided every day, so too redemption is provided every day.\" Rabbi Samuel bar Nahmani says, \"Sustenance is greater than redemption.\" I have said, \"The world is built on kindness.\" A parable to what is the world similar? (And the glory of the Holy One, blessed be He,) It is similar to a king who had treasure houses filled with all kinds of goodness, and he said, \"Upon what are these treasures lying? I shall take servants and feed them and give them drink, and they shall praise me.\" Thus, the world was void and without form, and He created the world and created man and granted him dominion over all goodness in order to praise Him. And it is written (Psalms 150:6), \"Let everything that has breath praise the Lord.\" And it says (Psalms 41:14), \"Blessed be the Lord God of Israel from everlasting to everlasting. Amen and Amen.\" Rabbi Elazar said in the name of Rabbi Yose ben Zimra, \"Amen, Amen.\" Amen to an oath, amen to acceptance. Amen, Amen, as it is said (Genesis 45:26), \"And they believed him.\" Amen to an oath, as it is said (Numbers 5:22), \"And the woman shall say, 'Amen.'\" Amen to acceptance, as it is said (Nehemiah 8:6), \"And all the people answered, 'Amen, Amen,' with lifted hands.\" Amen in this world and amen in the world to come."
        ],
        [
            "A prayer for Moses, the man of God. As it is written (Proverbs 15:8), \"The sacrifice of the wicked is an abomination to the Lord.\" This refers to Balaam and Balak. When Balaam said to Balak (Numbers 23:1-29), \"Build me seven altars,\" the Lord said to him, \"I do not accept sacrifices from the wicked.\" (Ecclesiastes 4:6) \"Better is a handful of quietness than two hands full of toil and a striving after wind.\" This means that the handful of fine flour that the Israelites bring before me as a regular offering is better than all the sacrifices you offer me, which are an abomination to me. And why do I desire the prayer of the righteous? As it is written (Proverbs 15:8), \"The prayer of the upright is His delight.\" This refers to Israel. Therefore, let us pray to Moses. The Rabbis and Rabbi Judah ben Simon said that there are four parts to prayer, and they arranged words before the Lord. Jeremiah said (Jeremiah 32:16), \"Then I prayed to the Lord,\" and he said after giving the deed of purchase. By arranging words, what is written above them is elevated (Jeremiah 24:1), \"Behold, the baskets of figs came to the city.\" And Habakkuk arranged a prayer, as it is written (Habakkuk 3:1), \"A prayer of Habakkuk the prophet.\" What is written above this matter? (Habakkuk 1:3) \"Why do you make me see iniquity, and why do you idly look at wrong?\" David also said, as it is written (Psalm 17:1), \"A prayer of David. Hear a just cause, O Lord.\" What is written above this matter? (Psalm 10:1) \"Why, O Lord, do you stand far away? Why do you hide yourself in times of trouble?\" And so Moses arranged a prayer, as it is written (Deuteronomy 9:26), \"So I prayed to the Lord, and said: 'O Lord God.'\" What is written above this matter? (Exodus 32:11) \"Why should your anger burn against your people?\" Rabbi Judah ben Simon said, \"In the middle of their prayer, they should place a cantor's name.\" Jeremiah said (Jeremiah 32:16), \"Then I prayed to the Lord.\" And what does it mean when it says (Psalm 17:1), \"A prayer of David. Hear, O Lord, my righteous plea; listen to my cry. Give ear to my prayer-- it does not rise from deceitful lips.\"? David also said (Psalm 17:14), \"By your hand save me from such people, Lord, from those of this world whose reward is in this life. May what you have stored up for the wicked fill their bellies; may their children gorge themselves on it, and may there be leftovers for their little ones.\" Moses said (Deuteronomy 9:26), \"I prayed to the Lord and said, 'Sovereign Lord, do not destroy your people, your own inheritance that you redeemed by your great power and brought out of Egypt with a mighty hand.'\" And what is meant by (Exodus 32:10), \"Now leave me alone so that my anger may burn against them and that I may destroy them. Then I will make you into a great nation.\" But God responded, \"I have forgiven them, as you asked\" (Numbers 14:20). Rabbi Helbo said that Moses wrote thirteen copies of the Torah on the day he left the world, one for each tribe, and one was placed in the ark, so that if Israel should ever forge one of them, they would not be able to do so. And he did not bless the tribe of Shimon because of what they did in Shittim. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi, \"Nevertheless, Judah was preferred with them, as it says (Joshua 19:9), 'From the portion of the children of Judah was the inheritance of the children of Simeon.'\" Simeon is compared to a bull whose dealings were evil, so they tied a lion to his tail, but he still had strength. Thus, Judah was compared to a lion, as it says (Genesis 49:9), \"Judah is a lion's cub.\" Therefore, they were preferred with him. Rabbi Yudan said, \"He did not establish a judge,\" and similarly it says (Judges 3:31), \"After Ehud came Shamgar son of Anath, who struck down six hundred Philistines with an oxgoad. He too saved Israel.\" He did not establish a king, and similarly it says (1 Kings 16:15), \"In the twenty-seventh year of Asa king of Judah, Zimri reigned in Tirzah seven days.\" And Moses said eleven psalms in response to the eleven tribes. ",
            "A prayer for Moshe, the man of God. Before the mountains were born, and You gave birth to the earth and the inhabited world, from eternity to eternity You are God. \"Let Reuven live and not die\" (Devarim 33:6). \"He who dwells in the secret place of the Most High shall abide in the shadow of the Almighty\" (Tehillim 91:1). This is in contrast to the tribe of Levi, which sat in the shade of the Temple courtyards (Tehillim 68:5). \"A song, a psalm for the Sabbath day. It is good to give thanks to the Lord\" (Tehillim 92:1). This is in contrast to the tribe of Yehuda, as it says, \"This time I will praise the Lord\" (Bereishit 29:35). \"The Lord reigns, He is clothed in majesty\" (Tehillim 93:1). This is in contrast to the tribe of Binyamin, which sat in the shade of God's presence (Tehillim 84:5). \"O God of vengeance\" (Tehillim 94:1). This is in contrast to the tribe of Gad, for Elijah the prophet stands ready to cut off the idolatrous beverage of the Gentiles (Tehillim 82:1). \"Come, let us sing joyfully to the Lord\" (Tehillim 95:1). This is in contrast to the tribe of Yissachar, which engaged in the joy of Torah study. Rabbi Yehoshua ben Levi said, \"Up until this point, I have related to you what I have heard. From here on out, you must rely on your own understanding.\" Rabbi Elazar said in the name of Rabbi Yosei ben Zimra, \"All the prophets prophesied, but they did not know what they were prophesying, except for Moshe and Yeshayah only. Moshe said, \"My teaching shall drop like the rain\" (Devarim 32:2), and Yeshayah said, \"Here am I and the children whom the Lord has given me\" (Yeshayah 8:18). Rabbi Yehoshua the priest said, \"Even Eliyahu prophesied, but he did not know what he was saying,\" as it says, \"My words are clear, and my lips speak right\" (Iyov 33:3). Rabbi Elazar said in the name of Rabbi Yosei, \"Even Shmuel, who was the head of the prophets, prophesied, but he did not know what he was saying,\" as it says, \"The Lord sent Yerubaal and Bedan and Yiftach\" (Shmuel I 12:11). Only I was mentioned by name, and he did not know what he was prophesying. Rabbi Levi said in the name of Rabbi Chanina, \"The eleven psalms that Moshe recited in the Divine chariot, he said as a prophecy. Why were they not written in the Torah? These are the words of the Torah, and these are the words of prophecy, and we do not make a distinction between the words of the Torah and the words of prophecy.\"...",
            "A prayer for Moshe, the man of God. If he is a man, why God? And if he is God, why a man? Rather, when he stood before Pharaoh, he was called God, as it is said, \"See, I have made you a god for Pharaoh\" (Exodus 7:1). When he fled from Pharaoh, he was called a man. Another explanation: when he was thrown into the Nile, he was called a man, and when he turned the water to blood, he was called God. Another explanation: when he ascended on high, he was called a man, as it is said, \"What is the manna?\" (Exodus 16:15), and when he descended, he was called God. Another explanation: when he went up and saw that they did not eat and drink, and he himself did not eat or drink, he was called God, and when he descended and ate and drank, he was called a man. Rabbi Avin said, \"From his waist down, he was called a man.\" Rabbi Elazar of Metropolia said, \"Moshe was called the man of God,\" as it is said, \"He performed the Lord's righteous acts and his ordinances with Israel\" (Deuteronomy 33:21), as he would argue with God about the strictness of the law, as it is said, \"If you will deal thus with me, kill me\" (Numbers 11:15). Another explanation: he was a judge, as it is said, \"He executed the judgment of the Lord\" (Deuteronomy 33:21), as he would say, \"Let the judgment pierce the mountain.\" Another explanation: he spoke against the attribute of justice, as it is said, \"If it is through creation, let the Lord create\" (Numbers 16:30), and Moshe said, \"If it is through creation, then it is better, but if not, let Him create for the sake of Korach and his congregation.\" And there is no man who spoke against the attribute of justice like Moshe. As the Lord said, \"I will destroy them and blot out their name,\" and Moshe said, \"Please forgive them.\" And what did the Lord respond? \"I have forgiven them as you have spoken\" (Numbers 14:12-20)....",
            "Another interpretation is given by Rabbi Yehuda bar Simon in the name of Reish Lakish: Why is God called \"the Man of God\"? Just as a man fulfills his vow whether he chooses to annul it or uphold it, so too, God fulfills His promise. As it says in Numbers 30:3, \"He shall not break his word; he shall do according to all that proceeds out of his mouth.\" Similarly, Moses tells God in Deuteronomy 10:12, \"Arise, O Lord, and return to Your resting place, You and the Ark of Your strength.\"...",
            "Another thing is prayer to Moses. As it says in Deuteronomy 9:18, \"And I fell down before the Lord, as at the first.\" Rabbi Berachiah and Rabbi Helbo in the name of Rabbi Samuel bar Nahmani said that Moses did not leave a corner of the heavens without falling on it, as it says, \"And I fell down before the Lord.\" We find that many prophets and righteous people prayed before the Lord, but the scripture only attributes it to Moses because his actions were unique among all creatures. How does a person stand and pray for an hour or two, and when he prays a lot, he prays for one day? But Moses prayed for forty days and forty nights. The Lord said to the ministering angels, \"Have you seen his strength?\" As it says in Psalm 103:20, \"Bless the Lord, his angels, the mighty in strength.\" This is Moses, who told Israel the words of the Lord, as it says in Exodus 20:19, \"You speak with us, and we will hear.\" What they could not hear, he put forth to them in the tens of thousands. So prayer is like this for Moses. A parable: Three people came to take freedom from the king. The first one came and paid respects and said, \"What do you want?\" He said, \"For the rebellion that I rebelled, I ask that you give me freedom.\" He gave it to him. The second one came and he gave it to him. The third one came and said, \"What do you want?\" He said, \"My lord the king, I do not ask for anything for myself, but for a certain country that is desolate and belongs to you, decree that I may build it.\" The king said, \"This is a great crown for you.\" Similarly, David came to pray. The Lord said to him, \"What do you want?\" He said, \"Hear my prayer,\" as it says in Psalm 17:1, \"Hear my just cause, O Lord.\" Habakkuk came and said, \"What do you want?\" He said before Him what he said before you by mistake: Hananiah and his companions were thrown into the fiery furnace and escaped, while Rabbi Hananiah ben Teradion and his companions were burned. When he saw this, he exclaimed and said, \"Master of the universe, these are righteous and those are righteous, these are pure and those are holy, so why do these escape and those are burned?\" (Habakkuk 1:13) Therefore, the law fails, and justice never goes forth, for the wicked surround the righteous, so justice comes out perverted (Habakkuk 1:4). However, Nebuchadnezzar is uncircumcised and impure, while Daniel is holy and pure, so he clothed Daniel in purple (Esther Rabbah 7:14). Ahasuerus is uncircumcised and impure, while Mordecai is holy and pure, so he crowned Mordecai (Esther Rabbah 10:10). Pharaoh is uncircumcised and impure, while Joseph is holy and pure, so he made Joseph ruler (Esther Rabbah 7:12). For the wicked surround the righteous, so justice comes out perverted. At that moment, the Holy One, blessed be He, was revealed to him and said, \"After you call out in protest, not so shall it be, for the righteous shall live by faith, but if he shrinks back, My soul shall have no pleasure in him.\" (Habakkuk 2:4) At that moment, he began to say by mistake, \"I uttered a prayer to Habakkuk the prophet about my mistakes.\" Moses came to him and said, \"What do you seek?\" He replied, \"Please forgive the iniquity of this people.\" He said to him, \"This is a great crown for you, that I pass over my will before you, as it is said, 'A prayer of Moses, the man of God.' \" He did not need to say, \"Moses, the man of God.\" It can be compared to a king who was angry with his son and sought to kill him. He said to him, \"Please, my love for you, forgive him and do not kill him.\" And so he did. The next day, the king began and said, \"If I had killed my son myself, I would have stumbled. But remember my loved ones who asked for mercy for him, and what shall I do for him? I shall make him a father to kings.\" Thus said the Lord (Deuteronomy 9:14), \"Let me alone and I will destroy them.\" Moses said to him (Numbers 11:15), \"If this is how you treat me, please kill me.\" What does \"kill me\" mean? \"Kill the one who kills.\" If I speak against them, they will kill me, but if I do not do your bidding, I am obliged to be killed before you. From here and from here I am the one who is killed. Kill the one who kills. Please kill me. What is written (Exodus 32:20), \"And God said, 'I have forgiven according to your word.'\" Afterwards, the Lord said, \"If I had killed Israel, I would have stumbled myself. I hold good for Moses who asked for mercy for them, as it is said (Exodus 32:11), 'And Moses pleaded.' What shall I do for him? I will make him a father to the prophets.\" Let there be prayer for Moses, the man of God. When Israel came out of Egypt, he stood and prayed, saying, \"I do not know the way.\" The Lord said to him (Exodus 23:20), \"Behold, I send an angel before you.\" Moses said to him, \"Even if you send many angels, I will not leave you if you are not before me.\" He said to him, \"I swear by your life, I will do your decree.\" (Exodus 33:14) \"My presence shall go and I will give you rest.\"",
            "“O Lord, You have been our dwelling place throughout all generations.” (Tehillim 90:1) R’ Yitzchak said ‘from that which the Scripture says “…which are the abode for the God Who precedes all…” (Devarim 33:27) we could not know if the Holy One is the dwelling place of the world, or if the world is His abode, until Moshe came and explained it ‘You have been our dwelling place throughout all generations.’ R’ Yosi bar Halifta said ‘we could not know if the Holy One is dependent on His world or His world is dependent on Him, until the Holy One came and explained “…Behold, there is a place with Me…” (Shemot 33:21) This means that He is the place of the world and the world is not His place, therefore the world is dependent on Him and He is not dependent on His world. R’ Huna said in the name of R’ Ami ‘why is the Holy One called ‘place’? Because He is the place of His world, as it says “…Behold, there is a place with Me…” (Shemot 33:21) Avraham called Him ‘place,’ as it says “And Abraham named that place, The Lord will see…” (Bereshit 22:14) Yaakov called Him ‘place,’ as it says “And he was frightened, and he said, \"How awesome is this place!” (Bereshit 28:17) Moshe called Him ‘place,’ as it says “…Behold, there is a place with Me…” (Shemot 33:21) [Another explanation -  why is He called ‘place’? Because anywhere the righteous are standing, there He is found with them, as it says “Wherever I allow My name to be mentioned, I will come to you and bless you.” (Shemot 20:21) So too it says “And he arrived at the place and lodged there…” (Bereshit 28:11)",
            "\"Man shall sit in silence and be brought low.\" Rabbi Abbahu said: Repentance preceded the creation of the world, as it is said, \"Before the mountains were born, before You brought forth the earth and the world, from eternity to eternity, You are God\" (Psalm 90:2). Rabbi Reish Lakish said: The Torah existed 2000 years before the creation of the world, as it is said, \"I was with Him as a master craftsman, and I was His delight day by day\" (Proverbs 8:30). And the day of the Holy One, blessed be He, is a thousand years, as it is said, \"For a thousand years in Your sight are like a day that has just gone by\" (Psalm 90:4).",
            "\"They shall be carried away in a deep sleep. Rabbi Yochanan said: \"They will wither like a plant after being cut.\" Resh Lakish said: \"They withered from your Torah, and a worm touched them.\" And the Rabbis said: \"You have scattered them for a time.\" In the morning, it will sprout and pass away. The Rabbis and Rabbi Abba bar Kahana said: \"In the morning, it will sprout and pass away - this refers to Israel. Why does it wither and dry up in the evening? Because of the nations of the world.\" Rabbi Abba bar Kahana said: \"The entire destruction belongs to Israel. In the morning, it will sprout and pass away in the world to come. Why does it wither and dry up in the evening in this world? Drink our sins before You. At every hour, drink our sins, and if You seek to revive us, we are before You like those who never existed. At that hour, we are going towards Your light.\"...",
            "\"For all our days have passed away in Your wrath... Rabbi Yehuda says this refers to bitterness, and the Rabbis say it refers to a youth that is cut off. We have completed our years... Our days pass away with toil and trouble... Rabbi Chanina bar Yitzchak said even his kingdom was toil and trouble, as it says 'I will recall Rahav and Babylon...' The Rabbis say it refers to harsh shearing and afflictions. Rabbi Yudan said, nevertheless, there were good deeds in it. Who knows the strength of Your anger? Rabbi Abba bar Kahana said, perhaps transgression has filled up your hand. Who knows the strength of Your anger? Rabbi Chanina bar Yitzchak said, whoever advances the Day of Judgment in this world, his sins come first. Let us calculate our years, so that we may bring wisdom to our hearts. Rabbi Eliezer said, repent one day before your death. His students asked, does a man know on which day he will die? He answered, therefore, one should repent every day, lest he die tomorrow, and thus all his days will be spent in repentance. Let us calculate our years so that we may bring wisdom to our hearts. Return, O Lord; how long will it be? Rejoice us according to the days You afflicted us, the years we have seen evil. Such are the days of the Exile in Babylonia, in Media, and in Edom. Another interpretation: such are the days of the Messiah. How many will be the days of the Messiah? Rabbi Eliezer says, a thousand years, as it is said, 'A day that is like a thousand years.' Rabbi Yehoshua says, two thousand years, as it is said, 'For the days of our life are seventy years,' and seventy times two is one hundred and forty. And the day of the Holy One, blessed be He, is one thousand years, as it is said, 'A thousand years in Your eyes are like yesterday.' Rabbi Baruchya says six hundred years, as it is said, 'The days of my people will be like the days of a tree.' And it is learned that this workshop is done in the earth for six hundred years. Rabbi Yosei says sixty years, as it is said, 'Before the moon, for generation of generations.'\" Generation follows generation; one generation passes away, and another generation comes. According to Rabbi Akiva, a generation is forty years, as it says, \"As the days of our years, so is our life\" (Psalms 90:10), which is likened to the forty years that our ancestors spent in the wilderness, as it says, \"And He afflicted you, and let you hunger\" (Deuteronomy 8:3). However, the Sages say that a generation is three hundred and fifty-four years, corresponding to the number of days in the lunar year, as it says, \"And the year of my redemption has come\" (Isaiah 63:4). Rabbi Abbahu says that a generation is seven thousand years, corresponding to the seven days of the week, as it says, \"For a young man shall marry a virgin\" (Isaiah 62:5), and just as a wedding lasts seven days, so too a generation lasts seven thousand years.",
            "\"May your actions be seen by your servants. Rabbi Berechiah said in the name of Rabbi Chiya, this refers to Abraham and Sarah, and the path upon their children. This is Isaac and Rebecca, as it says, 'Isaac went out to meditate in the field.' At the moment they bound Isaac upon the altar and prepared the wood and the fire, and he put his foot upon it as a person does when slaughtering an animal, a radiance shone upon him from the splendor of the Divine Presence. And when Rebecca came with Eliezer on the way and saw Isaac, as soon as she saw him, she saw the whole generation, and this entered into her heart. And she said to Eliezer, 'Who is that man over there?' \"The generation,\" as it says, 'For this man.' May your actions be seen by your servants. Another explanation of 'the path' is the blue thread in the fringes that Israelites wear, which are called 'children of the Omnipresent.' And why is it blue more than any other color? Rabbi Yitzchak said, and some say it was Rabbi Meir, that blue is similar to grasses, and grasses are similar to trees, and trees are similar to the firmament, and the firmament is similar to the radiance, and the radiance is similar to the bow, as it says, 'As the appearance of the bow.' Rabbi Yitzchak said, if Israel wear fringes and blue thread, they will not be forgotten, for if they gaze upon those fringes, it is as if the Divine Presence is gazing upon them, as it says, 'And you shall see it and remember.' And it is as if they are occupied with all the commandments, as it says, 'And let the pleasantness of the Lord our God be upon us.' My soul is from the blue thread, my eyes are from the dilated pupil. He said to God, 'You have given us your Torah, and you have given your glory to the upper worlds. Where have you given your Torah? It is fitting that you give your glory there.' And it says, 'And let the pleasantness of the Lord our God be upon us.' God replied to him, 'In the past, because the Temple was built by flesh and blood, therefore it was destroyed. But in the future, I will build it and place my Divine Presence within it, and it will never be destroyed.'\""
        ],
        [
            "\"Sitting in the highest secrecy\" - This refers to God, as it says in Kings 1:8 \"Behold, will God dwell on earth? The heavens and the heavens of heavens cannot contain You.\" Rabbi Huna said in the name of Rabbi Idi, commenting on Psalm 92:11 \"And You have exalted my horn like that of a wild ox\": When David was a shepherd, he found the wild ox asleep, and he composed this psalm. This psalm is understood to refer to the Temple that Solomon built, and it was Moses who spoke of the Holy of Holies being twenty cubits by twenty cubits, while the one he built was ten cubits by ten cubits. When did they say this? When Moses saw all the work that had been done, as it says in Exodus 39:43 \"And Moses saw all the work, and behold, they had done it as the Lord had commanded, so had they done it; and Moses blessed them.\" What did he bless them with? He said, \"May the Divine Presence rest on the work of your hands.\" And they said (Psalm 90:17) \"And may the graciousness of the Lord our God be upon us, and the work of our hands may He establish upon us; yea, the work of our hands, may He establish it.\" Even though it is not explicitly written in the Torah, it is in the Writings, as it says in Psalms 90:16 \"Let Your work appear to Your servants, and Your majesty upon their children.\" Moses began by saying, \"Sitting in the highest secrecy, in the shadow of the Almighty, he shall lodge.\" Rabbi Judah, son of Rabbi Simon, said that Moses learned three things from the mouth of God and was stunned. When God said to him (Exodus 30:12) \"When you take the census of the children of Israel,\" Moses was shocked and said (Proverbs 13:8) \"A man's ransom is his life.\" Who can deny his own soul? Rabbi Meir said that God showed Moses a fiery coin-like object and told him in Exodus 30:13 that this is what he should give as an offering. Similarly, when God commanded Moses in Numbers 28:2 to instruct the Israelites to offer bread, Moses questioned how they could provide enough sheep and offerings. God replied, \"I do not seek as much as you think. Just offer one lamb each morning.\" When God commanded Moses in Exodus 25:8 to build a sanctuary, Moses asked who could construct a sanctuary that would house the Divine Presence. God responded in 1 Kings 8:27 that even the heavens and the highest heavens could not contain Him. God told Moses that when He asks for the whole world, it does not honor Him, but when He asks for a little, it honors Him greatly. God did not ask for much from Moses; just 10 cubits to the north, south, and west. God is the Supreme Being who sees without being seen. In the shade that Bezalel made, the Divine complained. Moses would say the song of distress, \"Sitting in the highest secret place.\"",
            "I say to the Lord, \"You are my refuge and fortress. In you I trust.\" My refuge is in your wings, and my fortress is in the castle of my Lord. I trust in Him, for He did not say to me, \"Build a sanctuary for me, and I will dwell there.\" If He had, I would have trusted in it. In His name, I pursue and cast down the wicked to Gehenna. The Holy Spirit responds and tells me that He will save me from the trap. The hunter's fortress is in the wilderness, where he brings life to the world. With His wings, He covers you. Rabbi Shimon ben Lakish said that he rewards anyone who deals with the truth of the Torah. The truth is the armor and the shield. Rabbi Shimon Bar Yochai said that the instrument of truth in the Torah is the vessel. The vessel that God gave to Israel at Sinai has it written on it, \"Do not fear the terror by night.\" Rabbi Berachiah said that some people are like a bird that flies and shoots like an arrow. Who will save you from the trap? The messenger of the nest will save you from the snare, as it is written, \"Will a trap be set for a bird on the ground, when it is in a snare?\" And it is written, \"If you come across a bird's nest in any tree or on the ground, with young ones or eggs, and the mother bird is sitting on the young or on the eggs, do not take the mother bird with the young.\"",
            "\"He who walks in the dark will be punished. The Rabbis say it is a demon. Rabbi Yehuda bar Rabbi Yossi says it is a term for a robber. Rabbi Huna, in the name of Rabbi Yossi, says that bitter gall is made like layers of hair, with eyes in each layer, and with one eye he sees, and his eye is in his heart, and he does not rule over neither the shade nor the sun, but between the sun and the shade, and he rolls like a ball and rules from four hours until nine, and rules from the seventeenth of Tamuz until the ninth of Av, and anyone who sees him falls on his face. Hezekiah saw him and fell on his face. Rabbi Pinchas bar Chama tells of an incident where someone saw him and fell on his face and was afflicted. Rabbi Shila bar Rabbi Yitzchak entrusted the books of law to the Teliya from the fourth hour to the ninth. Rabbi Yochanan entrusted the books of law so that they would not be lent out from the seventeenth of Tamuz until the ninth of Av. Beware of the demon Ishud Tzohorayim during midday.\"",
            "\"Let a thousand fall from your side.\" Rabbi Yitzhak said, \"The hand that controls one mitzvah, namely the tefillin of the arm, has been given a thousand angels. But the right hand, which controls many mitzvot, has been given myriad angels. Rabbi Chanina bar Abba said that it does not say 'given,' but 'fallen,' because if a thousand destructive forces come before the left hand, they fall before it, and if a myriad come before the right, they fall before it, because it controls many mitzvot. In the custom of the world, if a person is given a thousand people to feed, they are entrusted to him for his benefit and protection. But God entrusted this person with a thousand angels on his left and myriad on his right to protect him, and yet he is not supported, and nevertheless, he will not approach you. Only in Your eyes will he look, for You, God, are his refuge. Rabbi Chanina said, \"My soul is from the blue [sky] and my eyes from the green [grass]. You gave the Torah to the lower world and the upper world rejoices in Your dwelling place. No harm will come near you. Rabbi Yochanan said, \"Before the Mishkan was established, the destructive forces would harm people. When the Mishkan was established, no harm came near your tent. This is the Mishkan. Another explanation is that Reish Lakish said, \"From whom do we learn from the book of Psalms? We learn from its location (in Bamidbar 6:24), 'May God bless you and keep you.' He will keep you from all evil. When? On the day that the Mishkan was established.\" (Reish Lakish said that it is in the book of Psalms, 'May God bless you from the destructive forces.' When? On the day that Moses finished building the Mishkan.)\"...",
            "... Another version. The Rabbis said the minimum number that the word ‘stones’ can refer to is two, and Yaakov woke up in the morning and found that they were one. He was in great fear and said ‘the house of the Holy One is in this place and I was not conscious of His Presence’ as it says “And he was afraid and said, How dreadful is this place! This is no other than the house of Gd…” (Bereshit 28:17) From here they said that anyone who prays in Jerusalem is as if they pray before the Throne of Glory, because the gate of heaven is there; and an open door to hear prayer, as it says “…and this is the gate of heaven. (ibid.) Yaakov went back to gather the stones and he found that they were one stone. Yaakov took the stone and placed it as a monument in the midst of the place and oil descended from heaven for him and he pour it out on the stone, as it says “…and he poured oil on top of it.” (Bereshit 28:18) What did the Holy One do? He took its right foot, sank it to the deepest depths and made it a keystone for the earth, like a man who places a keystone in an arch. Therefore it is called foundation stone, because there is the navel of the world and from there the world was opened out. And upon it is the palace of Gd, as it says “And this stone, which I have placed as a monument, shall be a house of God…” (Bereshit 28:22) And Yaakov fell to the ground before the foundation stone, praying before the Holy One, and said ‘Master of the World! If you bring me back to this place in peace, then I will sacrifice before you whole offerings and thanksgiving offerings!’ as it says, “And Jacob uttered a vow, saying…” (Bereshit 28:20) He vowed and he fulfilled his vow. From there he picked up his feet (to go) and there he left the well, because the well had been going before him, and in the blink of an eye came to Haran as it says, [“Now Jacob lifted his feet…” (Bereshit 29:10)] “And Jacob left Be’er Sheva, and he went to Haran.” (Bereshit 28:10) About him the tradition says, “When you walk, your step will not be constrained, and if you run, you will not stumble.” (Mishle 4:12) R’ Abahu said in the name of R’ Yochanan – the angels carried him as it says, “On [their] hands they will bear you…” (Tehillim 91:12) Ya’akov’s steps were not constrained and his strength did not falter and like a mighty man he rolled back the stone from off of the mouth of the well. Then the well rose up and overflowed and the shepherds were astounded because all together they were unable to roll off the stone and he did it alone as it says, “…that Jacob drew near and rolled the rock off…” (Bereshit 29:10)",
            "\"Upon the snail and the clam you shall tread, as any twelve-month-old infant that was in the Ark would walk upon snakes and they would not harm him, as it is said, 'Upon the snail and the clam you shall tread, for in Me there is desire.' Rabbi Yehoshua ben Levi said in the name of Rabbi Pinchas ben Yair, \"Why do the people of Israel pray in this world and not receive an answer? Because they do not know the explicit Name. But in the future, the Holy One, blessed be He, will inform them, as it is said, 'Therefore, My people shall know My Name.' At that hour they will pray and be answered, as it is said, 'He will call upon Me and I will answer him.'\" Rabbi Yitzhak said in the name of Rabbi Acha, \"If they seek Me at the time of trouble, I will answer them, as it is said, 'He will call upon Me and I will answer him.'\" Asaph said to Israel, \"Whoever saves you, honor him in prayer, for he saves you from distress and gives you honor ('he will bring you out and bring you honor'). Rescue him and honor him.\" \"This is one of the difficult verses regarding the salvation of Israel, for their salvation is the salvation of the Holy One, blessed be He.\""
        ],
        [
            "A Psalm, a song for the Sabbath day. Rabbi Yitzchak said (Exodus 16:29), \"See that the Lord has given you the Sabbath.\" What is meant by \"see\"? Rabbi Yosei of Marganita said, \"[It means] it was given to you.\" Rabbi Yitzchak said, \"Every engagement of the Sabbath is doubled.\" The omer offering is doubled (Leviticus 23:16), [combining] the two omer offerings into one. Its sacrifice is doubled (Numbers 28:9), with two lambs offered on the Sabbath day. Its punishment is doubled (Exodus 31:14), one who violates it shall surely be put to death. Its reward is doubled (Isaiah 58:13), \"And you shall call the Sabbath a delight, the holy [day] of the Lord honored.\" Its warnings are doubled, \"Remember\" and \"Keep.\" Its Psalm is doubled, \"A Psalm, a song for the Sabbath day.\" This is what the verse means when it says (Ecclesiastes 1:2), \"Vanity of vanities,\" said Kohelet, \"Vanity of vanities; all is vanity.\" Kohelet said there are seven vanities. One vanity is [the fact] that the seven days of Creation correspond to it. Solomon said, \"What was created on the first day? The heavens and the earth. And what will be their end? 'The heavens will vanish like smoke, and the earth will wear out like a garment' (Isaiah 51:6).\" [This is] vanity. [He said,] \"And what was created on the second day? The firmament. And what will be its end? 'And the heavens will be rolled up like a scroll' (Isaiah 34:4).\" [This is] vanity. [He said,] \"And what was created on the third day? The gathering of the waters. And what will be their end? 'And the Lord will utterly destroy the tongue of the Egyptian sea' (Isaiah 11:15).\" [This is] vanity. [He said,] \"And what was created on the fourth day? The luminaries. As it is said (Genesis 1:17), 'And God set them in the firmament of the heaven.' And what will be their end? 'And the moon will be confounded' (Isaiah 24:23).\" [This is] vanity. [He said,] And what was created on the fifth day? \"Let the waters swarm with swarms of living creatures\" (Genesis 1:20). And what is their end? \"I will utterly sweep away everything from the face of the earth\" (Zephaniah 1:2). Says the Preacher, \"Vanity of vanities!\" (Ecclesiastes 1:2). And what was created on the sixth day? Man. And what is his end? \"For you are dust, and to dust you shall return\" (Genesis 3:19). Says the Preacher, \"Vanity of vanities!\" And what was created on the seventh day, the Sabbath? He looked around to see if there was any flaw in it, but found it all holy and serene. Rabbi Isaac said that afterwards he saw that man sinned on it and was held accountable, and he also said, \"This too is vanity.\" Thus, all seven days are considered vanity. As it says, \"Then I considered all that my hands had done and the toil I had expended in doing it, and behold, all was vanity and a striving after wind\" (Ecclesiastes 2:11). The reason why all seven days are considered vanity is that on the seventh day, which is the Sabbath, no work is done. This is expressed by the phrase \"And there was evening and there was morning, the seventh day\" (Genesis 2:2-3). This is similar to a king who had a precious vessel that he did not want to bequeath to anyone but his son. Similarly, Thus, the Sabbath is a day of rest and holiness, and God only wanted to bestow it upon the Israelites. Know that it was the same when the Israelites left Egypt, before they were given the Torah, God gave them the Sabbath and they observed two Sabbaths until they received the Torah, as it is said in Nehemiah 9:14, \"You made known to them Your holy Sabbath.\" And the Lord blessed and sanctified the Sabbath, and the Israelites are obligated to sanctify it. It is known that every forty years that the Israelites were in the wilderness, during the six days of the week, God provided them with manna, but on the Sabbath, no manna would come down, not because God lacked the power to give it, but because of the Sabbath. When the people saw this, they also observed the Sabbath, as it is said in Exodus 16:30, \"So the people rested on the seventh day.\" Then God said, \"This Sabbath I have given to Israel as a sign between Me and them.\" During the six days of creation, God worked on the world, and on the Sabbath, He rested. Therefore, it is said in Exodus 31:17, \"Between Me and the children of Israel, it is a sign forever.\" God created seven heavens, but He did not choose any of them as His dwelling place except the Sabbath, as it is said in Psalm 68:5, \"A father of orphans and a judge of widows is God in His holy dwelling.\" God created seven lands, but He did not choose any of them except for the land of Israel, as it is said in Deuteronomy 11:12, As it is said (Deuteronomy 11:12) \"the eyes of God are always upon it.\" I created seven seas, and from all of them, I chose none except the Sea of Galilee, which I gave as an inheritance to the tribe of Naphtali. As it is said (Joshua 19:32-33) \"Naphtali, he possesses the Sea and the south.\" I created seven worlds, and from all of them, I chose none except the seventh. Six were created for coming and going, and one, the entire seventh, was created for rest and repose for the life of the world. I created seven days, and from all of them, I chose none except the seventh day, as it is said (Genesis 2:3) \"God blessed the seventh day.\" I created seven cycles of seven years, and from all of them, I chose none except the year of release, as it is said (Deuteronomy 15:1) \"At the end of every seven years, you shall grant a release.\" And anyone who observes the Sabbath, the Holy One, blessed be He, forgives all his sins, as it is said (Isaiah 56:2) \"Happy is the man who does this, he who holds fast to the Sabbath, not profaning it. And he who abstains from evil shall find favor.\" ",
            "A Psalm, a Song for the Sabbath day. (Psalm 92:12) \"The Lord gives voice to the many messengers.\" In the plural form, the bee exits and divides into seven voices, and the seven voices into seventy languages. Rabbi Yehoshua ben Levi said it is like a person striking a reed, and sparks fly out in all directions. Rabbi Yossi bar Hanina said it is like a person striking a rock with a hammer, and sparks shoot out in all directions. So it is with the many messengers. (Exodus 20:8) \"Remember the Sabbath day.\" And we honor it with food, celebration, and clean clothing, as it is said (Isaiah 58:13) \"And you shall call the Sabbath a delight.\" Moreover, when it enters, we welcome it with songs and hymns, as it is said (Psalm 92:1) \"A Psalm, a Song for the Sabbath day.\" At sunset on Friday, a person enters the Garden of Eden and the ministering angels welcome him and lead him in. Rabbi Levi said, \"If a person fulfills the commandment of the Sabbath, he is given a special treasure.\" How was Adam, the first man, created on Friday? In the first hour, he was formed in the mind. In the second hour, he was molded with the ministering angels. In the third hour, his dust was gathered. In the fourth hour, his limbs were formed. In the fifth hour, a golem was created. In the sixth hour, he was clothed with skin. In the seventh hour, his soul was breathed into him. In the eighth hour, he stood on his feet. In the ninth hour, he was commanded. In the tenth hour, he sinned. In the eleventh hour, he was judged. In the twelfth hour, he was expelled. When he came to offer supplications, the Sabbath intervened and removed him. The ministering angels then called out to him (Psalm 49:13), \"A man who is in honor, yet does not understand, is like the beasts that perish.\" Both were alike in their appearance. When the Sabbath arrived, it acted as an advocate for him and said before the Holy One, blessed be He, \"Master of the Universe, during the six days of creation, Adam was not punished in the world, but for me he sinned and was punished. This is my holiness and this is my rest.\" And for the sake of the Sabbath, he was saved from the punishment of hell. Once a person saw the power of the Sabbath, he came to say a hymn for the Sabbath, a song for the Sabbath day. The Sabbath said to him, \"You say a hymn for me, and you and I will say a hymn to the Lord,\" as it is written, \"It is good to give thanks to the Lord.\"",
            "Rabbi Levi said, \"Recite a Psalm for the Sabbath day, for there is no darkness in it.\" It is written (Genesis 1:5), \"And there was evening and there was morning, one day,\" referring to every day except for the Sabbath. Rabbi Levi bar Nissimah said, \"The thirty-six hours of twilight on Friday signify the approach of the Sabbath, followed by the night and then the Sabbath day itself.\" When a person sees the departure of the Sabbath accompanied by the dimming of the sun and the onset of darkness, he begins to worry and say, \"Woe is me, perhaps what God said (Isaiah 21:12) will happen to me: 'He will pour out my head like water.' \" He brings the verse (Psalm 139:11), \"But the darkness will cover me.\" He sits and contemplates in his heart whether the serpent, which deceived him on the eve of the Sabbath, will come and bite him as retribution. A pillar of fire is sent to illuminate him and protect him from any harm. He sees the pillar of fire and rejoices in his heart, saying, \"Now I know that God is with me.\" He blesses the Creator of the lights of fire and, when he withdraws his hand from the fire, he says, \"Now I know that the Sabbath is distinguished from the weekdays, for we are not permitted to light a fire on the Sabbath.\" He recites the blessing, \"Blessed are You, who distinguishes between holy and mundane.\" Some say that God gave him two stones, one of darkness and one of brightness, as it is written (Job 28:3), \"He has set an end to darkness,\" referring to the stone of darkness, \"and all perfection he has created,\" referring to the stone of brightness. Adam, the first man, took the two stones and struck them together, and fire emerged from them, which distinguished between holy and mundane. Therefore, we distinguish between light and darkness at the conclusion of the Sabbath. Rabbi Huna said, \"We also distinguish between holy and mundane on Yom Kippur, by separating the light at the same time.\"",
            "... The first man was driven out of the Garden and settled on Mount Moriah, because the gates of the Garden of Eden are close by Mount Moriah. From there He took him and to there He returned him to the place from which he was taken, as it says “Now the Lord God took the man…” (Bereshit 2:15) From where did He take him? From the place of the Holy Temple, and he settled outside of the Garden of Eden on Mount Moriah, as it says “…to till the soil, whence he had been taken.” (Bereshit 3:23)…",
            "\"It is good to give thanks to God,\" as said by Adam, the first man. So that all generations will learn that anyone who confesses his sins and abandons them is saved from the hellish state, as it is said, \"It is good to give thanks to God.\" To say in the morning, \"Your kindness extends to all who exist in the next world, that they are similar to the morning, and your faith extends to all who exist in this world, that they are similar to the night.\" They will say and proclaim, \"His faith and kindness saved me from the hellish state, on me for a decade.\" All testimonies are given with ten people: the harp that David played was played with ten, testimony of a dead person is given with ten, circumcision is done with ten, the blessing of God's name is given with ten, and the testimony of the redemption of a property is given with ten, as it is said, \"And Boaz took ten men.\" The Holy One, Blessed be He, said, \"I do not want a song with a harp from Israel, but rather the meditation of their lips,\" as it is said, \"My meditation on Him shall be sweet.\" Rabbi Hezekiah, the son of Rabbi Jeremiah, said, \"There was an incident with one of the disciples of Rabbi Shimon ben Yochai who went to Hadakai and returned rich. When he came to Rabbi Shimon ben Yochai, the students saw his wealth and envied themselves. What did Rabbi Shimon ben Yochai do? He went with them to a certain valley and said, \"Valley, valley, fill with gold coins,\" and it was filled. Immediately, he said to his students, \"Each and every one of you may take as much as you want, but know that whoever takes from his share of the reward of the world to come, takes away.\" Once they heard this, they withdrew their hands and began to say, \"My happiness is in your deeds, O Lord.\" A person should say, \"May the Lord make me happy and bring me into the Garden of Eden, and show me the place of the righteous in the Garden of Eden, and show me the four kingdoms that are ruled and lost, and show me the son of Jesse who will rule in the future, and I will add seventy years to my life, as it says, \"May He add days upon days.\"",
            "\"What are Your deeds, O God? One begins by praising Your great name and says, 'What are Your deeds, O God?' But the depth of Your thoughts is a great abyss. No one can know them fully. A simple person from Israel should learn from the wise sages of Israel, as it is said, 'Understand this, you senseless among the people; and you fools, when will you be wise?' (Psalms 94:8). But a person who is knowledgeable in the ways of the nations is like a fool who does not understand the words of the Torah, as it is said, 'A fool does not understand this' (Psalms 92:7). During the flourishing of the wicked, when you see them increasing like grass and blossoming like the workers of iniquity, do not say 'Hallelujah' until they are destined to be destroyed, as it is said, 'Let them be destroyed forever' (Psalms 92:8). And similarly, it is said, 'Let sinners be consumed from the earth' (Psalms 104:35), and 'The wicked are not so, but are like chaff that the wind drives away' (Psalms 1:4). But You, O Lord, are exalted forever.",
            "Israel said before the Lord, 'Master of the universe, our enemies have imposed a heavy burden upon us, but we know that they are destined to be destroyed, as it is said, 'For behold, Your enemies, O Lord, for behold, Your enemies shall perish' (Psalms 92:10). And all the workers of iniquity shall be scattered like dust before the wind, as it is said, 'All the workers of iniquity shall be scattered' (Psalms 92:10). But You, O Lord, are exalted forever. Rabbi Berechiah said, 'The world is always under Your control' (from the Aramaic phrase \"min ila'ita,\" meaning \"from the highest heights\"). And You raise up Your horns like a wild ox, as it is said, 'His firstborn ox, majesty is his, and his horns are the horns of the wild ox; with them he shall gore the peoples, all of them, to the ends of the earth; they are the ten thousands of Ephraim, and they are the thousands of Manasseh' (Deuteronomy 33:17). With them he shall gore the peoples, all of them, to the ends of the earth; they are the ten thousands of Ephraim, and they are the thousands of Manasseh. And upon him, kings will stand to slay him, as it is said, 'The kings of the earth take their stand' (Psalms 2:2). And Israel, who is in great distress, is like a fresh olive tree, as it is said, 'But I am like a green olive tree in the house of God; I trust in the steadfast love of God forever and ever' (Psalms 52:10). And they see their downfall, as it is said, 'My eyes have seen the downfall of my enemies' (Psalms 92:12).\"",
            "The righteous will flourish like a palm tree. This palm tree is beautiful in appearance, and all of its fruits are sweet and good. Similarly, the son of David is beautiful in his appearance, and all of his actions are sweet and good before the Lord. Rabbi Yitzhak bar Ada said: \"Just as the shade of the palm tree is far from it, so too is the reward of the righteous far from them until the World to Come, as it is written (Deuteronomy 7:12), 'And it will come to pass, if you shall hearken.' And it is written (ibid. 7:9), 'To keep His commandments unto a thousand generations.' Another interpretation: Just as this palm tree is not lacking in any of its three kinds of produce, so too Israel is not lacking in three righteous individuals, such as Abraham, Isaac, and Jacob, or Hananiah, Mishael, and Azariah. Another interpretation: This palm tree provides a lulav for the holiday of Sukkot, and its branches for kindling, as well as strength and advice for illumination. Similarly, Israel is not lacking in upright righteous individuals who are knowledgeable in Torah and do acts of kindness, even among the unlearned, as it says (Song of Songs 4:13), 'Your shoots are an orchard of pomegranates, with choice fruits.' Another interpretation: This palm tree makes moist dates from dry ones and produces baskets. Thus, the wise student should be careful with their embers, so as not to be burnt, for anyone who is not careful with them will be punished, as it says (Genesis 12:17), 'And the Lord struck Pharaoh with great plagues.' (Similarly, Israel has among them those who are knowledgeable in Torah, Mishnah, Talmud, and Aggadah.) Another interpretation: This palm tree's heart faces upward, so too do the hearts of Israel face their Father in Heaven. Another interpretation: This palm tree has desires, so too does Israel desire the Lord. Our rabbis said: There was a story about a palm tree in one of the hot springs, which they would ride upon, but it did not produce fruit. One date palm said to them, \"This tree sees the fragrance of the miriacho and desires it.\" They went and brought the miriacho, and immediately it bore fruit. So too, the desire of Israel is for the Holy One, blessed be He. Just as they do not make utensils from this palm tree, so too Israel. It is written, \"Like a cedar in Lebanon.\" Rabbi Tanchuma said, \"I asked Rabbi Huna about it, and he said to me that they saw it in Babylon and made utensils and tables and lamps from it.\" Just as the cedar does not bear fruit, so too Israel. It is written, \"Like a date palm.\" Just as the date palm bears fruit, so too Israel. Just as the date palm, its trunk does not change, so too Israel. It is written, \"Like a cedar.\" Just as the cedar changes its trunk, so too Israel. And what about the cedar in Lebanon, whose roots are numerous below the ground, and even all the winds in the world come and settle upon it, they do not move it from its place, so too Israel, who are planted in the house of God, and the Holy One, blessed be He, will gather them from the four corners of the earth. And like a garden planted from row to row, so too Israel. And so will the Holy One, blessed be He, plant them from an unclean land to a pure land, as it is said, \"Planted in the house of the Lord.\" And like this herb they will flourish and grow in the Temple, as it is said, \"They shall flourish in the courts of our God.\" They will still bring forth fruit in old age; they shall be fat and flourishing. They will show forth the Lord's good works, as it is said, \"They shall still bring forth fruit in old age; they shall be fat and flourishing.\"",
            "To say that God is upright. Why say His name, the Holy One Blessed be He, who is righteous and upright and there is no injustice in Him, as it is said, \"My Rock, in whom there is no injustice.\" Another matter, why are the date palm and cedar trees greater than all other trees? Thus it is said about Israel, \"For Mordecai was great among the Jews,\" and \"David went on and grew great.\" As for the date palm and cedar trees, if they are uprooted from their place, they cannot be replaced, so too with Israel. It is taught to say that they are planted in the house of God. Rabbi Chaninah bar Pazi said until they are planted in the house of God, these are the infants who are in the house of study. In the courtyards of our God, they will flourish. These are the prayers. Rabbi Nechemia and Rabbi Pinchas say, \"From one month old and up shall you count them.\" And is a one month old child able to keep watch? Rather, since he will keep watch in the future, it is as if he has already kept watch. Rabbi Shmuel bar Rav Yitzchak ben Levi said, \"Until he was in his mother's womb, he was written in the upper heavenly register,\" as it is said, \"And Samuel judged Israel all the days of his life.\" And did he really judge all his days? Did he not judge only for thirteen years? This is what Ben Levi said, \"Until he was in his mother's womb, he was written in the upper heavenly register.\" \"They will still yield fruit in old age.\" This is Abraham, as it is said, \"And Abraham took another wife, and her name was Keturah. And she bore him Zimran.\" They would make music with them for the gentiles. \"They will still grow in old age.\" Rabbi Yehoshua ben Karcha says, \"Nivin brought forth a son when he was one hundred years old, and he fathered a son when he was one hundred years old.\"",
            "To say that \"God is just\". They said to Moses, \"Who caused you not to enter the land?\" He said to them, \"I caused it myself.\" They said to him, \"But did not God do this to you?\" He said to them, \"God forbid! Even you can see that God justifies the wicked and obligates the righteous.\" (Deuteronomy 32:4) They said to Adam, \"Who caused you to die?\" He said to them, \"I caused it myself.\" They said to him, \"But did not God do this to you?\" He said to them, \"God forbid! But I caused it myself.\" This can be compared to a sick person who was lying in bed. The doctor came and saw him and began to command, saying, \"Don't eat such and such food because it is harmful and dangerous to your life.\" Days later, the patient ate what the doctor had told him not to, and he became dangerously ill. They said, \"Did the doctor do this to you?\" He said to them, \"No, I did it to myself. I transgressed what he had commanded me.\" (Genesis 2:17) \"But of the tree of the knowledge of good and evil you shall not eat, for on the day that you eat of it you shall surely die,\" because it is harmful and dangerous to you, and I am the one who caused it. (Hosea 14:10) \"For the ways of the Lord are right.\" Woe to those who say that \"God is just,\" for they will be held accountable. But I also say (Zephaniah 3:13), \"The remnant of Israel shall not do wrong.\""
        ],
        [
            "\"The Lord reigns, He is clothed with majesty; the Lord is clothed, He has girded Himself with strength. The scripture says (Jeremiah 10:7), 'Who would not fear You, O King of the nations?' The Lord said to Jeremiah, 'But am I not the King of Israel?' Jeremiah replied, 'Because You have said to me (Jeremiah 1:5), \"I have appointed you as a prophet to the nations,\" therefore I call You the King of the nations.' 'Go and take possession of the kingship,' said the Lord. 'The Lord reigns, He is clothed with majesty.' Rabbi Chanina said, 'You have a garment that is becoming to You, but Your garment does not become You.' But the Holy One, blessed be He, has a garment that is becoming to Him and His garment becomes Him, as it is said, 'The Lord reigns, He is clothed with majesty.' The Lord has seven garments. One is for the war with the sea, as it is said, 'The Lord reigns, He is clothed with majesty' - this is the war with the sea, as it is said (Exodus 15:1), 'I will sing to the Lord, for He is highly exalted.' One is for the war of Sinai, as it is said (Psalm 29:11), 'The Lord will give strength to His people.' This corresponds to the strength that He gave to His people at Sinai. One is for the war of Babylon, as it is said (Isaiah 59:17), 'He put on garments of vengeance for clothing.' And so it says (Jeremiah 46:10), 'For it is the vengeance of the Lord, the vengeance for His Temple.' One is for the war of Media, as it is said (Isaiah 61:10), 'He has clothed me with garments of salvation, He has wrapped me in a robe of righteousness.' And so it says (Esther 8:15), 'And Mordechai went out from the king's presence.' One is for the war of Greece, as it is said (Isaiah 59:17), 'And He put on righteousness like a breastplate.' So too, the Hasmoneans were dressed in garments of zeal. One is for the war of Edom, as it is said (Isaiah 63:1), 'Who is this who comes from Edom, with garments of glowing colors?' And the seventh is for the days of the Messiah, as it is said (Daniel 7:9), 'His clothing was white as snow.'\"",
            "\"Even the world was not stable, Rabbi Abbahu said a parable: What is this matter like? It is like a king who first conquered a certain province. The leader of the province gave the king a cornerstone that did not move from its place. Similarly, when the Holy One, blessed be He, created His world, the earth shook and said, 'I am not stable.' The Holy One, blessed be He, said to it, 'I will give you a cornerstone,' as it is written, 'He founded the earth upon its bases; it shall not falter forever and ever.' (Psalms 104:5) True is Your throne from the beginning. This is one of seven things that were created before the world was created, and they are: the Throne of Glory, as it is written, 'True is Your throne from the beginning,' the name of the King Messiah, as it is written, 'Before the sun, his name is Yinnon,' (Psalms 72:17) and why is he called Yinnon? Because he will ennoble those who are downtrodden like a dove that is crushed and turns to dust. The Torah, as it is written, 'The Lord acquired me as the beginning of His way' (Proverbs 8:22), Israel, as it is written, 'Remember Your congregation which You acquired long ago' (Psalms 74:2), the Temple, as it is written, 'A throne of glory, exalted from the beginning, is the place of our sanctuary' (Jeremiah 17:12), repentance, as it is written, 'Before the mountains were born, before You brought forth the earth and the inhabited world, from eternity to eternity You are God' (Psalms 90:2), and Gehenna, as it is written, 'For from yesterday it was prepared' (Isaiah 30:33). Rabbi Shimon ben Lakish said: When the Philistines returned the Ark, they began to boast and say, 'It was not only the Ark that was between us and our Lord, but also His Master.' This is what is written, 'The rivers raise, O Lord' (Psalms 93:3). And what are the rivers? They are none other than the Philistines, as it is written, 'From the river is the land of the Philistines' (1 Samuel 5:6). The Holy One, blessed be He, said, 'The rivers will raise themselves with haughtiness, but I will break them with hard afflictions.' 'With haughtiness.' Rabbi Samuel bar Nachmani said: Their internal affairs are corrupt. 'I will break them.' Rabbi Shimon ben Lakish said: Their external affairs are corrupt. 'The rivers will raise, O Lord.'\"",
            "Another thing the rivers of God lifted up. Rabbi Berechiah said in the name of Ben Azai that the waters were rising and reaching up to the throne of glory, as it is said, \"And the spirit of God was hovering over the face of the waters\" (Genesis 1:2). And it also says, \"As an eagle awakens its nest, hovering over its young\" (Deuteronomy 32:11). And when the bee emerges from the mouth of the Almighty (Genesis 9:10), the waters would gather together. Mountains and hills rose up from the ends of the earth and spread throughout the land, creating valleys upon valleys in the midst of the earth, and the waters would roll and gather into the valleys, as it is said, \"And he called the gathering of the waters 'Seas'\" (Genesis 1:10). Immediately, the waters swelled and covered the land, until God rebuked them and pressed them beneath His feet, forming a border for the sea as a man makes a fence around his vineyard. And when the waters rose and saw the sand before them, they receded, as it is said, \"Fear not, O Jacob My servant,\" says the Lord, \"for I am with you; for I will make a complete end of all the nations where I have driven you, but I will not make a complete end of you. I will rightly correct you, for I will not leave you wholly unpunished\" (Jeremiah 46:28). And before the waters were gathered together, the deeps were created. These are the depths that are beneath the earth, and the earth above them is split like a crack in a vessel, gazing into the heart of the sea. Thus, the earth is anchored upon the waters, as it is said, \"Who laid the foundations of the earth, that it should not be removed forever\" (Psalm 104:5). And where did those waters go? Rabbi Berechiah said in the name of Rabbi Yudan and Rabbi Yehudah, the son of Rabbi Shalom: \"What is this thing like? It is like two bowls, one full and one empty. But if they were both full, what could they do? When they are full, they pour into the channel, and when the wind passes through them, they turn to one place. So the whole world was filled with water. What did the Holy One, blessed be He, do? He restrained them, and they dried up, as it is said, 'He holds back the waters, and they dry up; also, he sends them out, and they overturn the earth' (Job 12:15). And it also says, 'He walks on the high places of the sea' (Job 9:8), \"He holds back the waters, and they dry up.\" And it also says (Micah 1:3), \"He treads upon the high places of the sea.\" And it says (Psalm 33:7), \"He gathers the waters of the sea together as a heap.\" And where did they go? Rabbi Levi said, \"These whisper to these, 'Where are we going?' And they say, 'The way of the sea, the way of the sea, to make war with that country, to make war with that country.'\" Rabbi Huna drew out a tongue of fire to each side. Rabbi Joshua ben Karcha said, \"We have received that the voice of the Holy One, blessed be He, was roaring before them, as it is said (Psalm 29:3), 'The voice of the Lord is upon the waters.' The rivers raise their voice.\"",
            "\"Many waters have lifted their voices.\" There was a story about Hadrian who wanted to stand at the edge of the ocean, so he took ropes and was dragged for three years. He heard a voice saying \"End, Hadrian.\" He then asked what the waters were murmuring to God. He made glass boxes and put people inside them and threw them into the ocean. The people inside the boxes went up and said, \"We heard the ocean murmuring great things in the heights.\"",
            "Another saying is that the rivers have lifted their voices to God. Woe to the wicked who think that the Land of Israel belongs only to themselves and not to others. Rivers refer to the waves, as it is said, \"Woe to the many peoples\" (Isaiah 17:12), which means the waves that will beat down and oppress Israel in their troubles. And now the enemies will come, and they too will be oppressed. \"Woe to the many rivers that beat down.\" \"Many waters\" refer to the upper waters, while \"many waters\" below are called \"the great waters of the sea.\" Just as a king who had two regiments, when he visited one, they would say, \"This regiment is great because the king visited it.\" And when he visited the other, they would say the same. Similarly, when the Lord is above, the upper waters are called \"many waters,\" and when he descends below, the lower waters are called \"many waters,\" as it says, \"The waters were exceedingly strong\" (Psalm 93:4).",
            "Your testimony is very reliable. Moses said before the Lord, \"Master of the Universe, humble the voice of the Torah and raise the voice of Your House, and elevate the voice of the wicked. If You do so, Your House will be a holy abode for all time.\" Solomon built it and Ezra built it again after it was destroyed, but now it will stand forever. Rabbi Simon said there are thirteen attributes of mercy, as it says, \"The Lord, the Lord, compassionate and gracious.\" Rav said there are eleven, and the rabbis said there are ten. As to which one to bow down to, Rav Hisda said it is for the attribute of kindness, as it says, \"Moses quickly bowed down to the ground in homage\" (Exodus 34:8). Rabbi Eliezer ben Jacob said it is for the attribute of patience, and the rabbis said it is for the attribute of mercy. Rabbi Isaac said Moses asked the Lord, \"Why does a person sin, yet You do not immediately punish him?\" The Lord said to him, \"Moses, you should not have asked this question. I have not revealed to you My ways, yet you ask such a question? I swear by My life that you will need this knowledge.\" Moses persisted until the Lord said, \"I have forgiven them as you have asked\" (Numbers 14:20). Moses then said, \"Now let the power of the Lord be great, as You have promised, saying, 'The Lord is slow to anger and abounding in kindness.'\" Rabbi Haggai said he went down to Daflesit in Tiberias and heard the congregation there say, \"Your testimony is very reliable.\" One might think that just as the Lord is patient with the wicked, He is also patient with the righteous. Therefore, it says, \"To God, vengeance belongs.\""
        ],
        [
            "\"God of vengeance, shine forth!\" (Psalm 94:1) Regarding this verse, the prophet Isaiah says, \"Thus says the Lord: Egypt toil and Ethiopia and Seba, men of stature, shall come over to you, and they shall be yours; they shall walk after you; they shall come over in chains, and they shall fall down to you. They shall make supplication to you, saying: 'Surely God is with you, and there is none else; there is no other god'\" (Isaiah 45:14). What is the meaning of \"there is none else\"? God says, \"Where do you hide? There is strength within you, and your hidden power will be revealed.\" God of vengeance, shine forth! Rabbi and Rabbi Yonatan offer different interpretations of the phrase \"flesh and blood conquers him, but the Holy One, blessed be He, conquers the wall\" (Psalm 94:22). Rabbi says that it refers to a physical army that conquers a city's walls, while God conquers the army. This is based on the verse, \"The Lord is a jealous God and avenging, the Lord avenges and He is full of wrath\" (Nahum 1:2). Rabbi Yonatan says that it refers to envy, which conquers a person, but God conquers envy. This is based on the verse, \"God is jealous and avenging\" (Nahum 1:2). Rabbi Meir says, \"You shall know in your heart that just as I disciplined you, so will I also do good to you and bestow My favor upon you\" (Deuteronomy 8:5). God knows what actions you have done with Me and what I have done with you, and the suffering I have brought upon you was not based on your actions. Rather, it was for your benefit. Rabbi Shimon says, \"Sufferings are beloved, for it is through them that the three precious gifts were given to Israel: the Torah, the World to Come, and the Land of Israel.\" The Torah is learned through discipline, as it says, \"The wise shall hear and increase in learning, and the understanding shall acquire wise counsel\" (Proverbs 1:5). The Land of Israel is given to those who accept discipline, as it says, \"You shall know in your heart that just as a man disciplines his son, so does the Lord your God discipline you\" (Deuteronomy 8:5). The World to Come is attained through the discipline of Torah and the understanding of Musar (moral instruction), as it says, \"For the commandment is a lamp, and the teaching is light, and the reproofs of discipline are the way of life\" (Proverbs 6:23). Go and see which of these brings a person to the World to Come. It is suffering, for God has mercy on those who suffer, as it says, \"For the Lord your God chastises you\" (Deuteronomy 8:5). Rabbi Eliezer ben Yaakov says, \"Behold, it says (Proverbs 3:12), 'For whom the Lord loves, He reproves, as a father, the son in whom he delights.' Do not read it as 'reproves,' but as 'causes pain.' At the time of causing pain, one should ask, 'Who caused them to desire their Father in Heaven?' Rabbi Nathan says, 'Afflictions are beloved, for just as sacrifices are pleasing, so too afflictions are pleasing.' Concerning sacrifices, it says (Leviticus 1:4), 'And it shall be accepted for him to make atonement for him.' Concerning afflictions, it says (Lamentations 3:39), 'Why does a living person complain? A man, because of his sins.' Furthermore, afflictions are more beloved than sacrifices, for sacrifices involve monetary loss, while afflictions involve bodily pain, as it says (Job 2:4), 'Skin for skin! All that a man has he will give for his life.' Therefore, fortunate is the person whom God chastises, and from whose Torah he learns. He will have peaceful days in this world, until the wicked are destroyed. Rabbi Levi says, 'This is the Day of Judgment and the Day of Death.' The Sages say, 'This is Rosh Hashanah and Yom Kippur, for the Lord will not abandon His people.' Rabbi Yishmael and Rav Shmuel bar Nachmani say, 'When Israel does the will of the Omnipresent, He does what He does for their sake and for their inheritance. But when they do not do the will of the Omnipresent, He does what He does for the sake of His great Name.' The Sages say, 'For the people of the diaspora, He does what He does for Himself; for the people of the Land of Israel, He does what He does for their inheritance.' For the Lord will not abandon His people.\"...",
            "\"For until righteousness returns, judgment will turn back, and after it all the upright in heart. They said to Samuel the small one, 'What is it?' And he replied, 'And after it all the upright in heart.' The reward of the righteous is behind them, while that of the wicked is placed before them, as it is said (Deuteronomy 7:10), 'And He pays those who hate Him.' Rabbi Shimon ben Yochai said, 'When a person commits a sin and the angels accuse him, saying, \"Master of the Universe, (Psalms 144:5) \"Bow Your heavens, O Lord, and come down; touch the mountains and they shall smoke,\"' the Holy One, Blessed be He, responds, 'This man is difficult in his time, but if he repents, I will accept him.' Who will rise up for me against evildoers? Who will stand for me against workers of iniquity? Were it not for the help of the Lord, I would be lost. Rabbi Yehoshua ben Levi said, 'Wherever it is said, \"Were it not for the merit of Abraham,\" as it is said (Genesis 31:42), \"Had not the God of my father, the God of Abraham,\"' Zevudah ben Levi answered and said, 'But isn't it written (Psalms 124:2), \"If it had not been for the Lord who was on our side,\"' indicating that it was also in the merit of our forefathers that we were saved. Rabbi Levi said, 'Wherever it is said, \"Were it not for the merit of the Torah,\" it is also said (Psalms 119:92), \"Were Your law not my delight.\"' And through the merit of faith, as it is said (Psalms 27:13), \"Were it not for my belief in seeing the goodness of the Lord.\"' Rabbi Yochanan said, 'Wherever it is said, \"Were it not for His Name,\" it is said (Psalms 124:1), \"Were it not for the Lord who was on our side.\"'...",
            "And he inflicted their suffering upon them. Rabbi Isaac Luria (the Ari) said that on the day the Temple was destroyed, it was after Shabbat and after the fast of Tisha B'av, and Jehoiarib's watch was on duty both in the first and second Temple, and at that time the Levites were standing on their platform and reciting \"He inflicted their suffering upon them.\" But they did not have time to complete the verse \"May the Lord our God destroy them\" before the enemies came and captured them."
        ],
        [
            "Let us rejoice to God. This is what the verse says (Zephaniah 3:14): \"Sing, daughter of Zion; shout aloud, O Israel! Be glad and rejoice with all your heart, Daughter Jerusalem!\" On what matter (Micah 7:9) has your enemy been deprived of his right to rule? All rejoice at the downfall of the wicked. And similarly, it says (Isaiah 14:5-6): \"The Lord has broken the rod of the wicked, the scepter of the rulers, which in anger struck down peoples with unceasing blows, and in fury subdued nations with relentless aggression.\" What is written (ibid. 14:7)? \"All the lands are at rest and at peace; they break into singing.\" And it says (Ezekiel 32:31): \"All the earth's kings lie in state, each in his own tomb. But you are cast out of your tomb like a rejected branch; you are covered with the slain, with those pierced by the sword, those who descend to the stones of the pit. Like a corpse trampled underfoot.\" When is the earth joyful? When I make you desolate. And similarly, it says (Psalms 149:6): \"Let the high praises of God be in their mouths and a double-edged sword in their hands.\" And it says (Proverbs 11:10): \"When the wicked perish, there is rejoicing.\" Let us approach Him with thanksgiving, let us sing psalms to Him, great is the power of gratitude. And similarly, Jonah says (Jonah 2:10): \"And I, with a song of thanksgiving, will sacrifice to You.\"",
            "For the Lord is a great God, and a great king above all gods. And if there are other gods, behold, he says (Deuteronomy 32:39), \"See now that I, even I, am he.\" Woe to the wicked who descend to Gehenna, they and their gods. And so it says (Psalm 96:5), \"For all the gods of the nations are idols, but the Lord made the heavens.\" He has in his hand the depths of the earth; the heights of the mountains are his also. If a king of flesh and blood is told, \"The sea is yours,\" he cannot say how many measures are in it. But the Holy One, blessed be He, can say, \"The sea is His\" because He made it and knows how many measures are in it. And so it says (Isaiah 40:12), \"Who has measured the waters in the hollow of his hand?\" Blessed be He who has the sea. And what does He ask of you? To bow down in worship, as it says, \"Come, let us bow down and bend the knee.\" For He is the Lord our God, and we are His people, and the sheep of His pasture. When are we His people? When we are the sheep of His pasture, as it says (Ezekiel 34:31), \"And ye my flock, the flock of my pasture, are men.\" But when we are like lions, He hates us, as it says (Jeremiah 12:8), \"My heritage is unto me as a lion in the forest.\"",
            "Today, if you listen to His voice, Rabbi Levi said, if the Israelites would observe even one Shabbat according to its laws, they would immediately be redeemed, as it says, \"Today, if you listen to His voice.\" And it is written, \"Guard the Sabbath day to sanctify it.\" Do not harden your hearts as at Meribah. Israel tested the Lord ten times, as it says, \"They tried Me these ten times.\" Twice at the sea, and they rebelled against the sea. At the Sea of Reeds, in the midst of the sea. Twice in the wilderness, and once with the manna, and once with the golden calf. Once at Paran, and once with the spies, which was the most difficult of them all. Abraham our father also tested the Lord ten times, which were: once in Ur Kasdim, and when he left his land, and during the famine, and twice with Sarah, in Pharaoh's and Abimelech's houses, and the circumcision, and between the two pigeons, and with Isaac, and with Ishmael. Our fathers tested the Lord ten times in the wilderness, as it says, \"In the wilderness, in the Arabah.\" But they were only seven. Where are the other three? They were at Taberah, Massah, and the Graves of Lust. And why did they not rely on the first seven, which were harder than the last three?"
        ],
        [],
        [],
        [],
        [
            "\"YHVH is great in Zion. Rabbi Yochanan said: 'Because of what he did in Zion, he will not spare his house when he comes to punish the destroyers, even if they are few.' Rabbi Chanina said: 'Yahweh is great in Zion. When he restores his presence to Zion, it is a great moment.' Rabbi Yudan read and quoted from Isaiah 51:3: 'For Yahweh will comfort Zion.' That is the moment when he will appear in his glory. 'And the strength of the King is justice and love.' Rabbi Avin said: 'Even though his strength is justice and he holds people accountable for their actions, you still make things right.' Rabbi Alexandri said: 'You set straight the straight paths of the world.' If a person has a dispute with another, they go to court together and whatever the judge says, they accept and make peace. So you set straight the straight paths. If someone goes on the road and sees their enemy's donkey struggling under its burden, they help it and go together to an inn. Then they help each other and the person says, 'So-and-so is my enemy, but I thought he hated me.' And why did they make peace? Because they followed the commandment in Exodus 23:5: 'When you see the donkey of one who hates you lying under its burden.' 'Her ways are ways of pleasantness and all her paths are peace.' You have done justice and righteousness in Jacob.' These are the laws that you should set before them.\"",
            "\"Moses and Aaron in their priesthood. Rabbi Yudan, in the name of Rabbi Yossi son of Rabbi Judah, and Rabbi Berachiah in the name of Rabbi Yehoshua ben Korcha said, 'During the forty years that Israel was in the wilderness, Moses never refrained from serving as high priest, as it is said, \"Moses and Aaron in their priesthood.\" Rabbi Berachiah said in the name of Rabbi Simon, 'It is a full verse (1 Chronicles 23:13-14): \"The sons of Amram: Moses and Aaron. And Aaron was set apart to sanctify him as most holy, he and his sons forever, to offer the bread of the presence.\" And Moses, the man of God.' Rabbi Yehoshua ben Yossi said, 'Dividing [the week of] the consecration of Aaron [among the seven days], Moses served as high priest every day of the consecration, as it is said, \"Moses and Aaron in their priesthood.\"'\""
        ],
        [
            "Psalm of Thanksgiving. Rabbi Yaakov said in the name of Rabbi Abbahu in the name of Rabbi Acha: \"Let all nations give thanks to me,\" and I accept them, as it is said: \"Every knee shall bow to Me, every tongue shall swear\" (Isaiah 45:23). If every knee bows and every tongue swears to Me, I accept them. This is what Scripture says: \"He who conceals his transgressions will not prosper\" (Proverbs 28:13). He who conceals his transgressions is Adam, who said to God: \"The woman whom You gave to be with me\" (Genesis 3:12). He did not seek to do repentance, as it is said: \"Lest he stretch out his hand\" (Genesis 3:22). Rabbi Abba bar Kahana said: When the Holy One, blessed be He, said to him, \"Do teshuva,\" he replied, \"Lest.\" But \"now\" means teshuva, as it is said: \"And now, Israel, what does the Lord your God ask of you but to fear Him?\" (Deuteronomy 10:12). And \"lest\" means \"no.\" He who conceals his transgressions will not prosper. \"Whoever confesses and forsakes will be shown mercy\" (Proverbs 28:13). This refers to Cain, as it is said: \"And Cain went out from before the Lord\" (Genesis 4:16). Rabbi Huna said in the name of Rabbi Chanina bar Yitzchak: He went out rejoicing, as it is said: \"And Haman went out that day joyful and with a glad heart\" (Esther 5:9). Adam met him and said to him, \"What has happened with your judgment?\" He replied, \"I did teshuva and was forgiven.\" Adam said to him: \"Good is to give thanks to the Lord\" (Psalm 92:2). Another explanation of \"He who conceals his transgressions\": This refers to Saul, as it is said: \"What is this bleating of sheep in my ears?\" And Saul said, \"They have brought them from the Amalekites\" (1 Samuel 15:14-15). \"Whoever confesses and forsakes will be shown mercy\": This refers to David, who said: \"I have sinned against the Lord; please take away the iniquity of Your servant\" (2 Samuel 24:10). Immediately, God said to him: \"The Lord has also put away your sin\" (2 Samuel 12:13). Rabbi Simon and Rabbi Yehoshua ben Levi said in the name of Rabbi Chalfata: When a king of flesh and blood confesses, God gives him the benefit of the doubt. But when he does not confess, God does not give him the benefit of the doubt.",
            "One scripture says, \"Serve the Lord with joy.\" And another scripture says (Psalms 2:11), \"Serve the Lord with fear.\" Rabbi Ibu said, \"When you stand to pray, let your heart be filled with joy, for you are serving the Most High God.\" Another explanation of \"serve the Lord with joy\" is that it is possible to serve Him without fear. Therefore, the scripture emphasizes fear. Rabbi Acha said, \"In this world, fear is necessary. But in the future (Isaiah 33:14), I will see trembling among the wicked. And the righteous will rejoice in trembling, as I have spoken about the nations.\"",
            "\"Enter His gates with thanksgiving, and His courts with praise.\" Rabbi Pinchas said in the name of Rabbi Levi, \"All sacrifices may be discontinued, but the sacrifice of thanksgiving will never be discontinued, as it is written (Psalms 56:13), 'I will render thanksgiving offerings to You.' Two offerings are mentioned, one in reference to prayer, and the other in reference to sacrifice.\" And likewise it says (Jeremiah 33:11), \"A voice of joy and a voice of gladness... the voice of those who bring thanksgiving to the Lord's house.\" Behold, the prayer of thanksgiving. And it says, \"And bring thanksgiving to the house of the Lord,\" which is the sacrifice of thanksgiving. \"Give thanks to Him, bless His name,\" behold the prayer of thanksgiving. As it is written, \"For the Lord is good, His lovingkindness endures forever.\""
        ],
        [
            "I will sing of kindness and justice to David. As it is written (Isaiah 5:16), \"And the Lord of hosts will be exalted in justice.\" If in justice, then the Lord of hosts will be exalted in justice. If in righteousness, the Holy God will be sanctified in righteousness. Rabbi Huna said in the name of Rabbi Acha, \"If in kindness, I will sing. If in justice, I will sing. To you, Lord, I will sing praises.\" Rabbi Yehuda bar Shila said (Job 1:21), \"The Lord gave, and the Lord has taken away.\" Whether He gives or takes, blessed be the name of the Lord. In any case, to you, Lord, I will sing praises. Rabbi Berechiah said in the name of Rabbi Levi (Psalm 92:9), \"You are exalted, Lord, forever.\" Your hand, Lord, is lifted high for justice. Blessed be the good and benevolent One for the good, and concerning evil, one says, \"Blessed be the true Judge.\" Rabbi Tanhuma bar Rabbi Yudan said, \"One verse says (Psalm 56:11), 'In God I will praise His word,' and another verse says (Psalm 52:11), 'In the Lord I will praise His word.'\" If judgment comes upon me, I will praise His word. If mercy comes upon me, I will praise His word. In any case, I will praise His word. The rabbis said (Psalm 116:3-4), \"The sorrows of death encompassed me, and the pains of hell got hold of me; I found distress and sorrow. Then I called upon the name of the Lord; 'O Lord, I beseech You, deliver my soul!'\" I will lift up the cup of salvation, and call upon the name of the Lord. In any case, to you, Lord, I will call out (sing praises)....",
            "\"I will act wisely on the innocent way. Rabbi Judah and Rabbi Nehemiah. Rabbi Judah says, the Holy One, blessed be He, said to Moses, \"Appoint for Me a priest.\" Moses said to Him, \"What tribe?\" He replied to him, \"Do not put Reuben before Me, who sinned with Bilhah, his father's concubine, as it is said (Genesis 35:22), 'And Reuben went and lay with Bilhah, his father's concubine.' \" He said to him, \"From the tribe of Simeon.\" He said to him, \"They are engaged in violence, which I hate, as it is said (Genesis 49:5), 'Simeon and Levi are brothers, weapons of violence are their wares.' \" He said to him, \"How about the tribe of Dan?\" He said to him, \"They will cause My anger, for they are idolaters, as it is said (Zechariah 10:11), 'And they shall cross the sea with affliction, and smite the waves in the sea, and all the depths of the Nile shall dry up; and the pride of Assyria shall be brought down, and the scepter of Egypt shall depart.' \" This is a reference to the image of Micah. Moses therefore warned Israel (Deuteronomy 29:17), \"Lest there be among you a man or woman or family or tribe.\" And it is said (Judges 18:30), \"And the children of Dan set up the graven image for themselves.\" He said to him, \"How about the tribe of Joseph?\" He said to him, \"They speak evil behind their brethren's backs, as it is said (Genesis 37:2), 'And Joseph brought evil tales of them unto their father.' \" He said to him, \"How about the tribe of Judah?\" He said to him, \"He is arrogant of eye and wide of heart, as it is said (Genesis 38:15), 'And Judah saw her, and thought her to be a harlot.' \" Moses then said, \"Whose tribe, then, shall I appoint?\" He replied, \"Appoint for yourself from your own tribe.\" Rabbi Nehemiah said, \"And there are those who say it in the name of Resh Lakish, the Holy One, blessed be He, said, 'One who serves Me in this world will serve Me in the World to Come, and will not sit in the midst of My house.' \" Rabbi Joshua ben Levi said, \"A person must be modest within his own home, and needless to say in the home of his friend.\"",
            "Speaker of lies shall not stand. The deceitful will perish. Rabbi Yochanan said: \"With regard to the two bulls brought by Israel as a donation for the Tabernacle, it says, 'In the morning, in the morning' (Exodus 29:39), which indicates that in the merit of the two bulls, every morning, all the wicked people of the earth are destroyed. And it says (Exodus 25:2), 'And they shall take for Me an offering', which means that God said to Moses: \"Go and tell them my words - I have placed upon you the burden of the world, and there is nothing that can bear the weight of the world except the Tabernacle\". When the leaders brought the wagons and the bulls, God said to Moses, \"Take them\". Moses said, \"Perhaps another prophet will need them for something\". God said, \"They will be used for the service of the Tabernacle\". And they remained in use for many years. Rabbi Chanina, in the name of Bar Kapara, and Rabbi Yudan, in the name of Rabbi Shmuel bar Nachmani, said that they were in use until the time of the wagons used to transport the sacrifices (as it says in Hosea 12:12), 'They sacrificed bulls in Gilgal'. Abba bar Kahana said until the time of Nov. Rabbi Abbahu said until the time of Gideon. Rabbi Chama bar Chanina said until the building of the Temple and the sacrifice of King Solomon. Rabbi Levi asked, \"What is the reason that it says, 'And Solomon offered a sacrifice of oxen'? It is only called 'sacrifice of oxen' and not 'sacrifice of bulls'? It is to refer to those same bulls that the leaders brought to carry the Tabernacle. Rabbi Ibu, in the name of Rabbi Meir, said that they will be fixed and used again in the future to punish the wicked, as it says, 'Every morning I will destroy all the wicked of the earth'.\""
        ],
        [
            "A prayer for the poor who are afflicted. This is what the verse says (Proverbs 15:8): \"The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is His delight.\" The Lord does not require sacrifices or burnt offerings from the wicked. So what does He seek? He seeks the prayer of the upright, as it says, \"but the prayer of the upright is His delight.\" (Proverbs 15:8) Similarly, it says (Psalm 51:18), \"For You do not desire sacrifice, or else I would give it; You do not delight in burnt offering.\" Another interpretation of \"the sacrifice of the wicked is an abomination\" is referring to Balaam and Balak, as it says (Numbers 23:14), \"And he (Balaam) offered a bull and a ram as sacrifices.\" So what does the prayer of the upright seek? It seeks what is expressed in Psalm 90:1, \"A prayer of Moses the man of God.\"",
            "Another interpretation of prayer for the poor who is suffering. Rabbi Pinchas said in the name of Rabbi Reuben, \"I cannot understand David's state of mind. Sometimes he calls himself poor, and sometimes he calls himself David. But when he saw righteous people like Asa, Hezekiah, and Josiah standing before him, he called himself David. And when he saw wicked people like Ahaz, Ammon, and Manasseh standing before him, he called himself poor.\" Rabbi Samuel said in the name of Rabbi Nathan, \"In reference to Manasseh, they said a prayer for the poor who is suffering because he was poor in good deeds.\" Rabbi Alexandri said in reference to the prayer, \"They said, 'When the one who comes to beg approaches her, let him kneel down like it says, 'And it shall be that the one who kneels down.'\" \"And only prayer is called kneeling down, as it says, 'My soul is bowed down upon me.'\" Rabbi Meir and Rabbi Yossi disagreed on when a person should make their requests known before praying. One said a person should make their requests first, and then pray, as it says, \"Prayer for the poor who is suffering.\" \"When will this be? When he kneels down.\" The other said a person should pray first, and then make their requests known, as it says, \"I will pour out my thoughts before Him, and I will relate my troubles to Him.\" And there is no conversation except prayer, as it says, \"Isaac went out to converse in the field towards evening.\" Rabbi Zeira said in the name of Rav Huna, \"Everyone agrees that he makes his requests known in the presence of one who listens to prayer, as it says, 'Hear my prayer.'\"...",
            "\"Do not abandon me, Lord, to the wicked. Do not let my axiom wither and bear no fruit. Let my cry come before You. Do not hide Your face from me. In regards to the tribe of Judah, Rabbi Yochanan said that the gift was given to them as it says in Deuteronomy 33:7, \"Hear, O Lord, the voice of Judah.\" Rabbi Chanina says it was given to the House of David. Rabbi Yehuda Bar Simon says that a person does not say \"Incline Your ear to me\" unless others are accusing him. Rabbi Levi says that the Agisturin was given to Judah by Moses at the time of his departure from the world, as it says in the same verse, \"And this to Judah,\" and he said:\"",
            "\"For my days have vanished in smoke. Like the teachings of the Mishnah. Turn to the prayer of the afflicted. Rabbi Shmuel bar Nachmani said in the name of Rabbi Abba: It was not necessary to say 'turn to the prayer of the afflicted' and not 'despise their prayer.' Rather, the prayer of the afflicted refers to Manasseh, who prayed despite his evil deeds, and not 'their prayer,' which refers to Hezekiah and David, as it is said, 'And Hezekiah prayed.' Rabbi Acha said in the name of Rabbi Alexandri: Fortunate is the person who has someone to rely on.\"",
            "Another explanation: \"Turn to the prayer of the oppressed.\" Rabbi Yitzhak said with regard to the generations, that they have neither prophet, nor priest, nor Temple to atone for them, but there is still one prayer left to them, which they pray on Rosh Hashanah and Yom Kippur, and do not despise it from them. \"And do not despise their prayer.\"...",
            "Write this for the future generation and with the newly created nation. Is there still a nation that will be created, as it says \"and a nation is created\"? Rabbi Yossi, the son of Rabbi Shimon, said that this refers to the generation of Mordechai who was created as a new creation. The Rabbis say that this refers to generations who are considered dead due to their actions, but they come and pray before You on Rosh Hashanah and Yom Kippur, and You create them as a new creation. What should they do? They should take a myrtle branch, a palm branch, and praise You, as it says \"and a nation is created, they will praise God\"."
        ],
        [
            "\"Of David. Bless the Lord, O my soul.\" This is what the verse (Psalm 139:14) means when it says, \"I will give thanks to You, for I am awesomely and wondrously made; Your works are wonderful, and my soul knows it well.\" Rabbi Avdimi son of Rabbi Nahman said: There is a bad thing that is good to acquire and a good thing that is bad to acquire. There are ten parts to a person: the throat for speaking, the esophagus for eating, the liver for getting angry, the lungs for breathing, the bile for jealousy, the stomach for sleeping, the intestines for grinding, the spleen for laughing, the kidneys for advising, and the heart for understanding. Therefore, David praised God and said, \"I will give thanks to You, for I am awesomely and wondrously made.\" Therefore, bless the Lord, O my soul.",
            "Another thing, bless my soul. Rabbi Levi said in the name of Rabbi Huna: \"This painter draws a narrow image, and when the painter dies, his creation remains. However, the Holy One, blessed be He, is not like that. Rather, He created this person; the person dies, but He is alive and exists forever. Another thing, this painter's image is narrow and can only begin from his head or foot. But the Holy One, blessed be He, is not like that, as it is written (Jeremiah 10:16), \"He is the Creator of everything.\" That which the painter cannot do, God can. Another thing, flesh and blood can eat, but their form does not. However, the Holy One, blessed be He, is not like that. His form is not consumed, and He does not eat, as it says (Nehemiah 9:6), \"You alone are the Lord; You have made heaven, the heaven of heavens, with all their host, the earth, and all that is on it, the seas and all that is in them. You give life to all of them.\" Another thing, this painter cannot create a soul and entrails, but the Holy One, blessed be He, is not like that. He did not create this person narrow, but He created a soul and entrails within him. Therefore, David praises the Lord, bless my soul. Rabbi Yehoshua ben Levi said that \"Bless my soul\" is written here five times, corresponding to the five books of the Torah, and they are: \"Bless my soul, O Lord, and all that is within me.\" \"Bless my soul, O Lord, and do not forget all His benefits.\" \"In all places of His dominion, bless my soul, O Lord.\" \"Bless my soul, O Lord, O Lord my God, You are very great.\" \"Let sinners be consumed out of the earth, and let the wicked be no more. Bless my soul, O Lord. Hallelujah.\" Rabbi Yochanan said that this corresponds to the five worlds that He sees. One is when he sees in his mother's womb, \"Bless my soul, O Lord, and all that is within me.\" Another is when he is born, \"Bless my soul, O Lord, and do not forget all His benefits.\" What are all His benefits? Rabbi Abbahu said, \"Those who have been given judgment in a place of understanding.\" Why? Rav said, \"So as not to look at nakedness.\" Rav Matnah said, \"So as not to suckle from the place of the womb.\" Another is when he goes out into the world and goes here and there, as it says, 'In all His places of dominion, bless the Lord, my soul.' And one when he departs from the world and sees the Divine Presence, 'Bless the Lord, my soul, the Lord my God, You are exceedingly great.' And one in the future, when sins will be eradicated from the earth. Therefore, bless the Lord, my soul.\"",
            "Another interpretation: \"Bless the Lord, O my soul\" (Psalms 103:1). Just as no person knows where the place of this soul is, so too with the Holy One, Blessed be He: no creature knows where His place is. Not even the heavenly creatures who are responsible for the Throne of Glory know where God's place is, or where He dwells. And what do they say? \"Blessed is the Presence of the Lord in His place\" (Ezekiel 3:12) [ALTERNATIVE: Another explanation for \"Bless the Lord, O my soul.\" (Psalm 103:1) Why does David praise God with his soul? He said, just as the soul fills the body, so too does God fill His world. And just as the soul suffers for the body, so too does God suffer for the world. And just as the soul is unique in the body, so too is God unique in His world. And just as the soul does not eat or drink, so too does God not eat or drink. And just as the soul is pure, so too is God pure, as He is above His world. And just as the soul sees but is not seen, so too does God see but is not seen. David said, let the soul that possesses all these qualities come and praise God, who possesses all these qualities.]...",
            "Another thing, I will bless the Lord. As for this soul, no one knows its place and where it is situated. So too, the Holy One, blessed be He, no creation knows His place, even the divine beasts that are positioned at the Throne of Glory do not know His place and where He is situated. And what do they say? \"Blessed be the glory of the Lord from His place.\" (Ezekiel 3:12) There was a story about a man who asked Rabbi Gamliel, \"In what place is He situated?\" He replied, \"I do not know.\" The man said to him, \"Is this your prayer and wisdom, that you pray before Him every day and yet you do not know where He is situated?\" Rabbi Gamliel said to him, \"You ask me about a matter that is distant from me by a five hundred year journey. Yet, I will ask you about one matter that is with you day and night. Tell me, in what place is it situated?\" The man said to him, \"Who is it?\" Rabbi Gamliel replied, \"It is the soul that is situated within you. Tell me in what place it is situated.\" The man said to him, \"I do not know.\" Rabbi Gamliel said to him, \"May the spirit of that man perish, for what is this that is situated within you and you do not know its place? Yet, you ask me about a matter that is distant from me by a five hundred year journey?\" The man said to him, \"If that is so, then they do well who prostrate themselves to His work, for they behold Him at all times.\" Rabbi Gamliel said to him, \"You see His work, but they do not see you. And the Holy One, blessed be He, beholds His work, but His work does not behold Him, as it is stated: 'For man may not see Me and live' (Exodus 33:20). Know that this is what happened to Ezekiel, for when he saw His likeness, his soul departed from him, as it is stated: 'And I saw, and I fell upon my face' (Ezekiel 1:28).\"",
            "\"Bless the Lord, O my soul, and do not forget all His rewards. Rabbi Abba bar Kahana said, if a person takes a coin and places it in his mouth, the coins fall down. But this woman walks on two legs with her mouth downwards, and the fetus is kept in her womb and does not fall out like a person placed [on a ship] in the midst of the sea. This animal, which walks on four legs and gives birth, keeps the fetus inside and the woman, who walks on two legs, and yet the fetus is kept safe. Therefore, do not forget all His rewards. Rabbi Simon said, this woman is made up of poking [thin and fragile] parts, so if she had been left with one hour, she would have died. Therefore, do not forget all His rewards.\"...",
            "I forgive all of your sins. Rabbi Yannai used to wear tefillin in the afternoon for three days, as Mar said that tefillin require a clean body like Elisha the prophet. Why was he called Elisha with wings? Because once the wicked kingdom decreed that anyone who puts on tefillin will have his brain injured. Elisha was putting on tefillin, and a messenger bird saw him and immediately took them in his hand and flew away. Elisha ran after him and caught up with him. He asked the bird, \"What do you have in your hand?\" The bird replied, \"The wings of a dove.\" A miracle happened, and the tefillin became like wings of a dove. Therefore, Elisha was called \"the one with wings.\" When a person recovers from an illness, his body is clean, and after three days he would put on tefillin. Rabbi Yochanan used to wear tefillin every day, so that he could say \"I forgive all of your sins,\" \"who satisfies your mouth with good things.\" Rabbi Yochanan interpreted the verse \"they gave crowns to every one\" that when Israel received the Torah, sixty myriads of ministering angels descended and placed crowns on every individual's head. Rabbi Abba bar Kahana said in the name of Rabbi Yochanan that 120 myriads of angels descended, and one was placing a crown on his head, and the other was tying a sash. Rabbi Yochanan said that they were wearing turbans, as it is said, \"I adorned you with ornaments (Ezekiel 16:10).\" Rabbi Hunah of Sepphoris said that they were wearing girdles, as it is said, \"I clothed you with fine linen (Ibid. 16:10).\" Rabbi Shimon ben Yochai said that they were given a penis as a symbol, and its name is explicitly written on it, \"Who satisfies your mouth with good things.\" Rabbi Yudan explained it with a verse from Job (38:3), \"Gird up now thy loins like a man; for I will demand of thee, and answer thou me.\" Just as a person sits in the garbage and shakes himself, so too Job shook himself from his sufferings and was renewed. \"Who satisfies your mouth with good things.\"...",
            "\"Doing righteous deeds is of the Lord. Rabbi Yitzhak said: All is in abundance. Righteous deeds in abundance. Doing righteous deeds is of the Lord. And forgiveness in abundance (Isaiah 55:7) And to our God, for He will abundantly pardon. Redemption in abundance (Psalms 130:7) And with Him is abundant redemption. Rabbi Shmuel bar Nachman says: Even salvation, as it is said (Psalms 68:21) The Lord is to us a God of deliverances.\"",
            "\"He made righteousness for God. Rabbi Yitzhak said, 'Everything is in abundance. Righteousness is in abundance. He makes righteousness for God.' 'And forgiveness in abundance' (Isaiah 55:7) 'And with Him is abundant redemption' (Psalm 130:7). Rabbi Shmuel bar Nachman says, 'Even salvation, as it says (Psalm 68:21), \"Our God is a God who saves.\"'\" \"God made known His ways to Moses. Rabbi Berechiah said in the name of Rabbi Abba bar Kahana, 'Moses said before the Holy One, blessed be He, \"Please make known to me Your ways.\"' God said to him, 'You ask for My ways, but you will know My life. Make known His ways to Moses and His deeds to the children of Israel.' Not as it says (Deuteronomy 32:4), \"His ways are justice. A God of faithfulness without iniquity, righteous and upright is He.\" Rabbi Shmuel bar Nachman said, 'He prolongs His spirit with the wicked and rewards them for the few good deeds they did in this world in order to destroy them. And He prolongs His spirit with the righteous and takes from them the few bad deeds they did in this world and returns them to tranquility.' Rabbi Abba said in the name of Rabbi Tanchum, 'He began to exact debts. Not to forever strive or perpetually bear a grudge. I no longer engage in strife and win or lose against them. I engaged in strife with the generation of the Flood, with the people of Sodom, and also with the people of the Tower of Babel, and I won and lost against them. And when Moses overcame me, I was appeased with my world. Be because I do not engage in strife forever.' As far as the east is from the west, He has distanced our transgressions from Him. Rabbi Yirmiyah said, 'Let a person not say, \"May the Merciful One distance us from our sin,\" but rather, \"May our sin be distanced from us.\" As it says, \"As far as the east is from the west, He has distanced our transgressions from Him.\"' \"",
            "\"As a father has compassion for his children, so the Lord has compassion for those who fear Him.\" Rabbi Chiyah said, \"Like a merciful father.\" Who is this? Rabbi Yehuda, son of Simon, said, \"This is Abraham,\" as it says, \"Will You sweep away the innocent along with the guilty?\" (Genesis 18:23). Rabbi Berachya said, \"Like our father Jacob,\" as it says, \"And he passed over before them\" (Genesis 33:3). He said, \"It is better for me that He should inflict harm upon me rather than upon my children. Be compassionate like a father on his children.\"",
            "For He knows our inclination. Rabbi Chiyah taught, \"Woe to the dough that testifies against itself that it is bad.\" For the evil inclination passes through a person and is not with him. And thus it says, \"For the wind passes over it and it is gone\" (Psalms 103:16). We will no longer recognize this place - this is the evil inclination. \"The kindness of the Lord is from everlasting to everlasting\" (Psalms 103:17). Rabbi Yochanan said, \"The kindness is from the world to the world.\" But charity is for three generations, as it says, \"And His righteousness to children's children\" (Psalms 103:17).",
            "And to those who remember His commandments. Rabbi Tanchuma said a parable about a widow who had a son. As long as he didn't marry, she relied on him for support. Once he got married, she said to him, \"My son, I know that I am no longer dependent on you as I was before, but it is still comforting for me to remember those earlier times when I was dependent on you.\" Similarly, during the years that the Israelites were in the desert, the manna descended for them and the well rose up for them, because they were keeping their covenant with God and were able to keep the Torah and engage with it. But now, when a person depends on his livelihood, it is important to remember God's commandments.",
            "\"The Lord has established His throne in heaven.\" Rabbi Berachiah said in the name of Rabbi Avin: \"Four types of creatures exist in the world, and because they are proud, God takes pride in them. How so? In animals, the lion is the proudest; in cattle, the ox; in birds, the eagle; and among all creatures, man rules over them all, as it is said, 'and let them have dominion over the fish of the sea.' What did God do? He placed all these creatures under His throne of glory, as it says, 'And the likeness of their faces was the face of a man.' The Lord said, 'Since they are proud, I will take pride in them,' as it says, 'For he is highly exalted.' Thus, His kingdom rules over all.\"...",
            "The Lord bless His angels. What does the scripture talk about, if regarding the upper angels, it is already said \"all His host\"? It only speaks of the lower angels. And how do we know that the lower angels are called angels? As it is said (Numbers 20:16), \"And He sent His angel and took us out of Egypt.\" But was it really an angel, and not Moses? Rather, the prophets are called angels. And it is also said (Haggai 1:13), \"And Haggai, the angel of the Lord, spoke.\" Rabbi Judah bar Simon said (Judges 2:1), \"And the angel of the Lord went up from Gilgal to Bochim.\" This refers to Phinehas. But the sages say, \"What did the wife of Manoah say to him?\" (Judges 13:6), \"Behold, a man of God came to me, and his appearance was like the appearance of an angel of God, very awe-inspiring.\" She thought he was a prophet and not just an angel. You must therefore conclude that the prophets are called angels. Rabbi Huna said in the name of Rabbi Aha, \"They were explained at Sinai.\" Mighty are the doers of His word, to hearken to the voice of His word. They performed an action before they listened to it. As it is said (Exodus 24:7), \"All that the Lord spoke, we will do and we will hear.\" Rabbi Isaac said, \"It speaks of those who keep the sabbatical year.\" In the usual practice of the world, one performs a commandment for an hour, a day, a Sabbath, or a month, perhaps for a year. But Israel does so for seven years. Rabbi Tanhum bar Hanilai said, \"Mighty are the doers of His word,\" refers to Moses, for there is no mightier person than Moses, as Israel stood before Mount Sinai and could not hear the utterance, as it is said (Deuteronomy 5:22), \"If we hear the voice of the Lord our God any more, we shall die.\" But it is written (Exodus 20:16), \"Come close, and hear.\" That which sixty myriads were unable to hear, Moses heard for himself, and the voice called to him (Leviticus 1:1), \"And He called to Moses,\" and he was not harmed. This teaches you that the righteous are greater than ministering angels, for they can only hear His voice and quake and tremble, while the righteous can hear His voice, as it is said (Joel 2:11), \"The Lord gives voice before His army, for His camp is very great.\" These are the angels referred to as \"the camp of God\" (Genesis 32:2). And it is written \"A thousand thousands ministered to Him\" (Daniel 7:10), and who can hear His voice? \"For His deeds are mighty\" (Joel 2:11), as He is greater than the ministering angels. And who is this Moses who heard the voice of God? As it says \"And the Lord called to Moses\" (Exodus 19:3). Behold, he is a hero of great strength - this is Moses."
        ],
        [
            "I bless the Lord, my God, with great exaltation, splendor and majesty. The King of flesh and blood cannot clothe himself in His garments, but the Holy One, blessed be He, clothes human beings in His garments, as it is said (Psalm 21:6): \"You endow him with eternal blessings; You gladden him with the joy of Your presence.\" This is what the verse (1 Chronicles 29:11) means when it says, \"Yours, O Lord, is the greatness, the power, the glory, the victory, and the majesty; for all that is in the heavens and on the earth is Yours; Yours is the kingdom, O Lord, and You are exalted as head over all.\" Rabbi Huna said: What does it mean that God is exalted as head over all? It means that everything praises the Holy One, blessed be He, as it is said (Psalm 113:3): \"From the rising of the sun to its setting, the name of the Lord is praised.\" And there is no greater praise for the Holy One, blessed be He, than the praise of Israel, as it is said (Isaiah 43:21): \"This people I have formed for Myself, that they might declare My praise.\" You should know that it is written above, \"Bless the Lord, all His hosts, you ministers of His, who do His will\" (Psalm 103:21). \"Mighty ones who do His bidding, obedient to His spoken command\" (Psalm 103:20). If it was necessary to say that what a person hears he should do, why is it written so? Rather, regarding Israel, the verse speaks of their standing at Sinai and placing their actions before their hearing, as it is said (Exodus 24:7): \"All that the Lord has spoken we will do, and we will hear.\" Just as Israel praises the Holy One, blessed be He, the angels also praise Him after Israel, as it is said (Psalm 148:2): \"Praise Him, all His angels; praise Him, all His hosts.\" And what is written after that? \"Praise Him, sun and moon; praise Him, all you shining stars\" (Psalm 148:3). These are the angels, as it is said (Isaiah 24:21): \"On high, the Lord will punish the hosts of heaven, and on earth, the kings of the earth.\" \"He is exalted as head over all.\" And there is no head other than Israel, as it is said (Exodus 30:12): \"When you take a census of the Israelite people according to their enrollment, each shall pay the Lord a ransom for himself.\" And it says (Jeremiah 2:3): \"Israel was holy to the Lord, the first fruits of His harvest.\" Another interpretation of \"exalted as head over all\" is that Rabbi Simon said: \"You are the head of all those who praise You.\" And You are exalted above all blessings and praises, as it is said (Psalm 89:6): \"Who in the skies can compare with the Lord? Who among the heavenly beings is like the Lord?\" Who can recount the Lord's mighty acts or declare His praises? If a person tries to express the Lord's praises, he will become tongue-tied, as it is said (Job 37:19): \"Teach us what we shall say to Him, for we cannot order our words because of darkness.\" You should know that this is what David meant when he composed one hundred and forty-five psalms of praise the Lord, as it is said (Psalm 145:21) 'My mouth will speak the praise of the Lord, and let all flesh bless His holy name forever and ever.' All things culminate in the number 248, which is the number of limbs in a person, as it is said (ibid. 35) 'All my bones shall say: Lord, who is like unto Thee?' David did not leave out any limb in his praise of the Lord. He said to them, 'What do you think? Because I culminated in the praise of the Lord in all these things, perhaps I touched one of the myriad praises due to Him? Now I am at the top of the culminations' (Psalm 145:1) 'I will exalt Thee, my God, O King, and bless Thy name forever and ever.' Rabbi Af also said, even when the mouths of the righteous in the future will speak like a stream that never ceases, never will they exhaust the praise of the Holy One, blessed be He. Rather, it should be said that in memory of Your great goodness they will say, there is no writing here, only they will pour forth their praises like a stream. Let it be for all to the head. Even so, David said (Psalm 145:3) 'Great is the Lord, and greatly to be praised...'\"...",
            "Another thing, bless the Lord, as the verse says (Deuteronomy 28:8) \"The Lord will command the blessing for you in your barns\". Every thing has an appointed angel over it, and if a person merits, the ministering angels are given to him, but if a person is obligated, the angels of destruction are given to him. May the Lord command the blessing for you. And if you have separated your tithes in the field, I have blessed you (Deuteronomy 26:10) \"Blessed are you in the city, and blessed are you in the field. Blessed are you when you come in, and blessed are you when you go out.\" Rabbi Zeira said, even the conversation of the Israelites is Torah. A parable of a layman says, \"May your yoke be upon me.\" Rabbi Meir said, \"Who is greater, the one who carries or the one who is carried?\" He said, \"The one who is carried is greater than the one who carries.\" And who is greater, the one who guards or the one who is guarded? He said, \"The one who is guarded is greater.\" Why? Had it not been for good deeds, he would not have been carried and guarded, as it is said (Psalm 91:11-12) \"For He will command His angels concerning you, to guard you in all your ways; they will lift you up in their hands, so that you will not strike your foot against a stone.\" If you merit, peace angels will guard you, and nothing evil will touch you, as it is said (Psalm 91:10) \"No evil will befall you.\" When David saw that the blessing was beautiful, he blessed the Lord with his soul and body, as it says, \"Bless the Lord, O my soul.\"...",
            "Another thing, I will bless the Lord, the Lord, my great God. Rabbi Berachiah said in the name of Rabbi Eliezer and Rabbi Joshua: Before You created Your world, You were great in the world, and since You created Your world, You have become greatly exalted. Before the prophets killed You, You were great, and since they killed You, You have become greatly exalted. Rabbi Shimon ben Yehotzadak asked Rabbi Samuel bar Nahman how God created light. He replied, \"He wrapped Himself in a white tallit and illuminated the world with His light.\" Rabbi Shimon whispered to him, \"Isn't it written that God clothes Himself with light like a garment?\" Rabbi Samuel replied, \"Just as I received it in a whisper, so did I tell it to you in a whisper.\" Rabbi Berachiah said, \"If I hadn't heard it from Rabbi Isaac when he preached in public, I wouldn't have said it in public.\" And where did God bring the light from? Rabbi Berachiah said in the name of Rabbi Isaac: He brought it from the Temple, as it is said, \"Behold, the glory of the Lord came from the way of the east; and the earth shone with His glory.\" (Ezekiel 43:2)",
            "Another thing, glory and splendor are fitting for shame. Flesh and blood, if one is strong, they are not attractive, and if they are attractive, they are not strong. But the Holy One, blessed be He, is not so; He possesses both glory and splendor. He gave glory to Moses, as it is said (Numbers 27:20), \"You shall invest him with some of your splendor.\" And He gave splendor to Joshua, as it is said (Deuteronomy 33:17), \"His firstborn ox, majesty is his.\" And He gave glory to Solomon, as it is said (1 Chronicles 29:25), \"The Lord made Solomon exceedingly great in the sight of all Israel and bestowed upon him royal majesty.\" The Holy One, blessed be He, said, \"In the future, I will give both of them to the King Messiah,\" as it is said (Psalm 21:4), \"For You set on his head a crown of fine gold.\" And not only to the King Messiah does He give them, but to anyone who toils in Torah, as it is said (Psalm 111:2), \"Great are the works of the Lord, studied by all who delight in them.\" And the only works that are mentioned are the Tablets, as it is said (Exodus 32:16), \"The tablets were the work of God, and the writing was the writing of God, engraved upon the tablets.\" And for their reward, it is said (Psalm 111:3), \"Splendor and majesty are His work, and His righteousness endures forever.\" Be clothed in glory and splendor.",
            "\"Wrapped in light like King Solomon. The case with the waters is his elevation. Rabbi Pinchas said in the name of Rabbi Levi, 'Are these heavens the leftovers or the refuse, and you do not know what they are?' From what is said, 'The case with the waters is his elevation,' you would say they are of the waters. 'The Lord rode on a swift cloud, and came to Egypt' (Isaiah 19:1). He appeared in two clouds: one in Sinai and the other in Egypt. One in Sinai, as it is said, 'Behold, I come to you in a thick cloud' (Exodus 19:9), and the other in Egypt, as it is said, 'Behold, the Lord is riding on a swift cloud and is coming to Egypt' (Isaiah 19:1). He makes his angels spirits, and his ministers a flaming fire (Psalms 104:4). Rabbi Yochanan said, 'With two [flames] the angels were created,' etc., in the Psalm of Ascents (Psalms 120-134). Rabbi Ibu gave a parable of a king who reigned at first, etc., in Psalm 92.\"",
            "\"The deep clothes itself with a garment; over the mountains the waters stood. Rabbi Yehuda and Rabbi Nechemia asked about the earth, why it stands upon the waters, as it is said, 'who lays the beams of His upper chambers in the waters, Who makes the clouds His chariot, Who walks upon the wings of the wind' (Psalms 104:3). And [about] the waters [standing] upon the mountains, as it is said, 'The waters stood above the mountains' (Psalms 104:6). And it is written, 'The mountains rose, the valleys sank, to the place that You founded for them' (Psalms 104:8). This is the ocean, whose boundary was set that it should not pass over. He sends forth springs into the valleys; between the mountains they flow. On them, the fowl of the heavens dwell. Rabbi Yishmael and Rabbi Akiva [interpreted the verse differently]. Rabbi Akiva said, 'These are the ministering angels.' Rabbi Yishmael said to him, 'Akiva, your words have come to an end; go to [teach about] plagues and tents.' Rabbi Yishmael said, 'This refers to the birds that dwell upon the trees, whose trills are from before the Lord of the Universe, as it is said, 'Amid the arrows they give voice' (Psalms 11:2).' Rabbi Yehudah said, 'How great is what you said, as it says, 'And their wings spread out beautifully' (Daniel 4:9).' And Samuel said, 'There are three things about which we stand [in wonder] and know not what they are: the way of a ship in the midst of the sea, the way of a serpent upon a rock, the way of a man with a maiden' (Proverbs 30:18-19). The one who hammers a stake into the ground and is heard from a distance; the voice of a horse when it runs and snorts; 'Amid the arrows they give voice.'\" (Psalms 11:2)",
            "Another interpretation is that \"upon them the birds of the sky shall dwell\" refers to the nations of the world who gather against Israel and subjugate them, in order to distance them from God. Nevertheless, they do not abandon God, as it is said, \"From among the eagles, their voice will be heard.\" And they declare His unity twice a day with the recitation of the Shema: \"Hear, O Israel: The Lord our God, the Lord is one.\" (Deuteronomy 6:4)",
            "Growing grass. Rabbi Yaakov bar Acha, Rabbi Nechemia, and the Rabbis [dispute this]. Rabbi Nechemia says: \"See the language that the Sages established in the blessing of Hamotzi, that it refers to bringing forth bread from the earth.\" The Rabbis say that this refers to when barley will grow from the earth, as it says, \"Let there be a handful of grain in the earth, on the top of the mountains; its fruit shall rustle like the Lebanon\" (Psalms 72:16), and \"Bread for the eater shall be produced from the earth\" (Isaiah 55:10). Rabbi Yitzchak said: \"We find three places where bread is mentioned in the context of sustenance: with Abraham, as it is written, 'And I will fetch a morsel of bread, and you shall sustain your heart' (Genesis 18:5); with the Levite in Judges, as it is written, 'Sustain your heart with a morsel of bread' (Judges 19:5); and here, where it says, 'bread of the human heart shall sustain'.\"",
            "\"The trees of the Lord are satiated, the cedars of Lebanon that He planted. They are satiated from their water, the trees of the Lord, the cedars of Lebanon. Rabbi Chanina said: The cedars were not created for anything except for the honor of God, as it says, 'The trees of the Lord are satiated, the cedars of Lebanon.' There is no Lebanon except for the Temple, as it says, 'This good mountain and Lebanon.' Rabbi Shimon ben Lakish said: Gold that is fit for creation did not exist, but it was created for the Temple, as it says, 'All the gold that was used for the work.' Similarly, it says, 'And the gold of that land is good.' And there is no good except for the Temple, as it says, 'This good mountain.'...",
            "\"Where the birds nest, they shall dwell.\" Rabbi Huna bar Papa and Rabbi Yehuda in the name of Rabbi Simon disagreed about why it is called chasidah (stork). One said that it is because it is trampled by its companions, and the other said that it shelters its young. Rabbi Yehuda, the son of Rabbi Simon, said that it only refers to the tribe of Levi, as it says, 'Support and illuminate the man of Your kindness.'",
            "\"The high mountains for wild goats.\" Rabbi Yudan said that God created the world only in the merit of Abraham, as it says, 'In the beginning God created the heavens and the earth.' These are the same letters as those in Abraham. Rabbi Yudan said, \"If you wonder about this, consider what is written, 'The high mountains for wild goats.' If the high mountains were only created for wild goats, how much more so was the world created in the merit of Abraham!\"...",
            "Make a calendar for the festivals. Rabbi Shila of Kefar Tamarta said in the name of Rabbi Yochanan that one only counts the months for the moon from when the sun sets. Make a calendar for the festivals. The heretics roar to prey upon [Israel]. These are the nations who deny the Holy One, Blessed Be He, who roar to prey upon Israel. When the sun shines they will be gathered in. When the sun of the Messiah shines, the nations will be gathered in and brought to Gehenna. One must go out and do his task. Israel went out to receive their task from the Holy One, Blessed Be He, as it says, \"And I will bring out My flock, and they shall no longer be prey\" (Ezekiel 34:22). And [they shall work] until evening. One who completes his task until evening [is praiseworthy]. Another interpretation: And [they shall work] for His service until evening. Rabbi Abbahu said in the name of Resh Lakish: From here the Sages said that the departure of the worker and his entry should be compared to the work itself. Just as the worker needs the sun to shine in the field for his work, so too the owner of the house needs the setting of the worker to be in his house.",
            "\"What greatness your works are, Lord, You have made them all with wisdom. For example, a lion, a spider, and a dog were together, and the lion requested that the dog attack the spider, but the spider sought help from the lion, and the lion helped the spider, and the dog helped the lion, and they did not harm each other. Rabbi Akiva began to observe and said, \"What greatness your works are, Lord, you have made them all with wisdom.\" When Rabbi Akiva arrived at this passage, the sea was vast and wide. He said, \"There are creatures that are large in the sea, and there are creatures that are large on land. If those that are in the sea were to come onto land, and those that are on land were to go into the sea, they would die, because each creature has its own environment. What greatness your works are, Lord, you have made them all with wisdom.\"",
            "Another matter is that the sea is vast, and it speaks of the fourth kingdom that rules the world. There are countless creeping things there. There are countless decrees written against us. There are small creatures with large ones, like dukes, princes, and governors. There are ships that sail there, and these are the ships that they make for Israel, which they write about every day. This Leviathan was formed by You, and anyone who accompanies it will become a laughingstock with it in the World to Come.\"",
            "\"Another thing speaks in the Torah\" (Job 11:9). \"Its measure is longer than the earth, and broader than the sea. There are creeping things. These are the Tractates of D'varim Q'ra, Rabbi Chaiyah, Rav, and the Babylonian sages. Small animals with big ones. These are the young students with the older ones who sharpen each other. There are ships that go. These are the sons of the Torah who say one thing is pure and another says it is impure because it is customary. Leviathan is this. Anyone who accompanies them, the Holy One, blessed be He, will play with them in the World to Come.",
            "\"Another thing, the great sea speaks in Sheol. There are creeping things without number, including the dead. Small animals with big ones\" (Job 3:8). Small and big are there. There are ships that go (Ecclesiastes 12:7) because a person goes to his eternal home. Leviathan and so on, are better than the following: \"All of them shall be broken to pieces\" (Isaiah 33:12). Their eyes are turned to the resurrection of the dead. \"You send forth Your spirit, they are created\" (Psalms 104:30). At that time, they will say a song to God: \"May the glory of God endure forever\" (Psalms 104:31). You should know that it speaks only of the resurrection of the dead, for it is written, \"The desert and its cities shall lift their voice\" (Isaiah 42:11). \"Let them give glory to God\" (Isaiah 42:12). Just as the honor mentioned there is the resurrection of the dead, so too the honor mentioned here is the resurrection of the dead. At that time, they say a new song, as it is written, \"Sing to the Lord a new song\" (Psalms 96:1)....",
            "Another thing is that the sea is greater than the desert. There, ships will sail. Rabbi Yitzchak bar Moriyan said, \"If it weren't written 'He who gives a way in the sea' (Isaiah 43:16), one who is in the sea would immediately die.\" ",
            "\"You will conceal your face, they will be frightened\" (Psalms 104:29). Rabbi and Rabbi Nathan both commented on this verse. Rabbi said, \"If not for the Holy One, blessed be He, who gives and protects this person, the harmful ones would have killed him, as it says 'He creates the speech of lips, peace, peace' (Isaiah 57:19).\"",
            " \"You send forth your spirit, they are created\" (Psalms 104:30). When will this happen? When the face of the earth is renewed. At that time, the glory of God will be forever. Rabbi Berachia said in the name of Rabbi Levi, \"The Holy One, blessed be He, said, 'I have not found joy in My world, but the gentiles find joy,' etc.\" (Psalm 83).",
            "The one who looks at the earth and it trembles. Elijah, may he be remembered for good, asked Rabbi Nehorai, \"Why do earthquakes happen?\" He replied, \"Because of tithes that are not given as prescribed.\" Elijah said to him, \"It appears that way to you, but it's not so. Rather, when God sees that the gentiles and circuses sit while the Temple is destroyed, He looks at His world and seeks to destroy it, as it says, 'The Lord roars from Zion.' Be the one who looks at the earth and it trembles.\" Rabbi Acha said, \"In the case of the sin of forbidden sexual relations, it says, 'Remember.' God says, 'You have made your organs tremble in a place where it is not appropriate for you; I too am disgusted with the world because of you. Be the one who looks at the earth and it trembles.\" Rabbi Samuel bar Nachman said, \"Everywhere that it says 'trembling' it means the cessation of the kingdom. And which is their ancestral home? As it is written, 'The earth quaked and trembled, for the plans of the Lord were fulfilled against Babylon.'\"...",
            "I will sing to the Lord in my life. Rabbi Yannai and Rabbi Yehuda bar Shimon. One of them said, \"If a person is placed under the hinge of a door to save himself from death, he will not be saved.\" And the other said, \"If a person places his tongue under the hinge of a door to save himself from Sheol, he will not be saved.\" I will sing to the Lord in my life.",
            "Let sins be finished from the earth. Rabbi Yehuda and Rabbi Nehemiah. Rabbi Yehuda says, \"Let the innocent be finished, and the wicked are no longer wicked.\" At that time, I will bless the Lord. Rabbi Nehemiah says, \"Let the evil and the wicked be finished, but they are not yet finished.\" At that time, I will bless the Lord. Rabbi Meir had a certain heretic in his neighborhood who caused him much anguish. He prayed for his death. Beruria, his wife, said to him, \"What is your thinking? Is it because it is written, 'Let sins be finished'? But it is also written, 'Let sinners cease.' Sinners are mentioned, but not sins. At that time, I will bless the Lord.\" Rabbi Shmuel bar Yitzchak said, \"In this world, Pharaoh was judged separately, Sisera was judged separately, Sennacherib was judged separately, and each one separately. But in the future, all will be judged at once, as it is written, 'Let sins be finished from the earth.' At that time, I will bless the Lord.\"Rabbi Shmuel bar Abba said, from the beginning of the Book of Psalms until here (referring to Psalm 113), there are 133 psalms and none of them contain the word \"Hallelujah\". When the wicked are finished (meaning, destroyed), what is written? \"And the wicked shall be no more; bless the Lord, O my soul. Hallelujah\" (Psalm 104:35). And why does it say in Proverbs 11:10, \"When the wicked perish, there is joyful song\"?"
        ],
        [
            "\"Give thanks to the Lord; call upon His name. Rabbi Yosei bar Chalafta said to Rabbi Yishmael his son, 'If you seek to see the Divine Presence in this world, engage in Torah in the Land of Israel, as it is said, \"Seek the Lord and His strength; seek His presence continually\" (Psalms 105:4). Remember His wondrous deeds that He has done.' Rabbi Elazar said, 'For it is through Isaac that offspring shall be named for you' (Genesis 21:12). Whoever is named after Isaac is considered as if he were Isaac, as it is said, \"For it is through Isaac.\" Rabbi Yudan said, 'Only partially and not completely, as it is said, \"In Isaac\" and not \"in all of him.\" Whoever acknowledges the two worlds [this world and the world to come] is called your offspring, but whoever does not acknowledge the two worlds is not called your offspring.'\"",
            "Remember His wondrous deeds that He has done, the seed of Abraham His servant, the Lord our God throughout the earth. Who is the Lord our God? His attributes are five for punishment and five for mercy, as it says, \"He is a mighty hunter before the Lord\" (Genesis 10:9), \"He is Esau, the father of Edom\" (Genesis 36:43), \"He is Dathan and Abiram\" (Numbers 26:9), \"He is Achaz, the king\" (2 Chronicles 28:22), \"He is Ahasuerus\" (Esther 1:1), and \"He is for good\" (1 Chronicles 16:34), He is Abraham (1 Chronicles 16:16), He is Moses and Aaron (Exodus 6:27), He is Ezra who ascended from Babylon (Ezra 7:6), He is Hezekiah who closed the spring of Gihon (2 Chronicles 32:30), and He is David the youngest (1 Samuel 17:14). Rabbi Berachiah said in the name of the sages, \"The Holy One, blessed be He, is numbered among the righteous, as it says, 'The Lord our God throughout the earth, His judgments.'\"",
            "\"Remember forever His covenant, the word He commanded for a thousand generations. Rabbi Chiya bar Abba said to the leader of the generation, to the excellent one of the generation, as it is stated, 'Blow a horn in honor of the oil.' Be a commandment for a thousand generations. Rabbi Chiya said in the name of Rabbi Shmuel bar Nachman that it was fitting for nine hundred and eighty generations to have arisen who were worthy of standing, all of whom were wiped out in the generation of the Flood. Thus, God said that He would give the circumcision after a thousand generations. And you will find that ten generations elapsed from Adam to Noah and ten generations from Noah to Abraham. Rav Huna said in the name of Rabbi Elazar, the son of Rabbi Yosi HaGelili, that the commandment was given for a thousand generations, and a thousand generations arose in thought to be created, but many of them were wiped out, 970 to be exact. What is the reason that the commandment was given for a thousand generations? Six generations from Abraham to Moses, this is the commandment for a thousand generations, which is the Torah, and there is nothing other than the Torah, as it is stated, 'And God spoke all these words.' When you almost reach the point where the inheritance of the land before them is not breached by sixty thousand, when Shimon and Levi went and committed the deed in Shechem, what did their father say to them? 'You have troubled me to bring me into disrepute, and I am almost at the end of my days.'",
            "\"They journeyed from nation to nation, from one kingdom to another. Speaking about Abraham and Sarah, as it is written (Genesis 12:10), \"Now there was a famine in the land, and Abram went down to Egypt to dwell there, for the famine was severe in the land.\" No one was allowed to oppress them, these Egyptians. Kings, such as Abimelech and Pharaoh, rebuked them, as it is written (Genesis 12:17), \"But the Lord afflicted Pharaoh and his household with severe plagues because of Sarai, Abram's wife.\" Do not touch My anointed ones, said Rabbi Berechiah; referring to the Patriarchs. And in the Prophets, do not harm My prophets; referring to the prophetesses. Rabbi Yudan said in the name of Rabbi Isaac (Genesis 27:42), \"And Rebekah was told of the words of Esau.\" Who told her, since it is written (Genesis 27:41), \"Esau spoke to himself\"? It was the Holy Spirit that told her.",
            "\"And there was a famine in the land.\" Rabbi Judah bar Nachman said in the name of Rabbi Shimon ben Lakish, \"Jacob was deserving of descending to Egypt in chains of iron and collars. But the Holy One, blessed be He, arranged for many plots and melodies, and Joseph was sold into slavery to bring about Jacob's descent. And there was a famine in the land. Why was it so severe? As it is written (Genesis 46:6), \"And Jacob and all his offspring with him came to Egypt.\" Rabbi Pinchas the son of Chama said in a parable, \"It is like a cow that they wanted to pull to her yoke, but she would not be pulled. What did they do? They first pulled her son, and then she followed after him.\" Thus did the Holy One, blessed be He, orchestrate the melodies that Joseph's brothers played, so that they would also descend to Egypt and Jacob would come, as it is written (Hosea 11:4), \"With human cords, I drew them; with cords of love, I was to them like one who eases the yoke on their jaws, and I bent down to them and fed them.\"...",
            "\"Until the appointed time, his word had not yet come. Rabbi Chiya bar Abba and the rabbis disagreed. One said, 'Until Joseph's word comes to pass,' while the other said, 'Until the word of the Holy One, blessed be He, comes to pass, which Joseph said to the chief butler (Genesis 40:14), \"But think of me when it is well with you.\" The Holy One, blessed be He, said to him, \"You spoke truthfully; you will live another two years,\" as it says (Genesis 41:1), \"After two years of time.\" Therefore, \"Until the appointed time, his word had not yet come.\" The king sent and released him, and he was put in charge of his household. Rabbi Levi said in the name of Rabbi Yochanan ben Saul, \"Joseph said to them, 'What do you think, that the Holy One, blessed be He, would not let me taste of what my grandfather Jacob blessed, saying (Genesis 27:29), \"Let peoples serve you, and nations bow down to you\"? Therefore, as it says (Genesis 41:40), 'And Joseph ruled over the land.' 'Put him in charge of his household, to bind his princes at his pleasure; and teach his elders wisdom' (Psalms 105:21-22).\" Another explanation is that his rulership is alluded to in the verse (Genesis 41:45), \"Pharaoh called Joseph's name Zaphenath-paneah and gave him to wife Asenath the daughter of Potiphera.\" And he ruled over his people, and the Egyptians strengthened him. Rabbi Shimon ben Lakish said, \"What is this matter comparable to? It is like two officials who are in the palace, one is great and the other is also great, but one is greater than the other. It is also like two mighty warriors, one is mighty and the other is also mighty, but one is mightier than the other. Their hearts were turned against him.\" Rabbi Chiya said in the name of Rabbi Yochanan, and Rabbi Yudan said in the name of Rabbi Yehozadak, \"Yesterday (Genesis 45:16), 'The voice was heard,' etc., and Pharaoh was pleased with him. Now their hearts were turned against him (Exodus 1:8), 'And there arose a new king over Egypt.'\"",
            "His name is in their words. Rabbi Yudan bar Rabbi Simon said that the plagues were written on their bodies. Darkness was sent and it became dark. It is similar to Constantine, who went on a mission and burdened them excessively. Similarly, darkness was sent and it did not fulfill its purpose. Their land was swarmed with frogs. Rabbi Yochanan said that wherever they sat, frogs would appear. You can say that in stone houses and book houses, they did not enter. Rabbi Yishmael bar Rabbi Yosei said that this is one of the things that the Master requested gently. When the frog appeared, it would say, \"I am the messenger of the one who said, 'Let there be a world and there was a world,' and the marble split apart from it, and it would go up,\" as it says, \"And frogs and they destroyed them\" (Psalms 78:45), like it says, \"For their corruption is in them, they are blemished by them\" (Leviticus 22:25). (He said, and the mixture will come). He gave them rain with hail, and struck their vineyards and fig trees. Rabbi Huna said in the name of Rabbi Shimon ben Lakish, that this hail would come down on them like double-hailstones. Rabbi Yochanan said from Rabbi Shimon's words that when the vines were thin, the hail would come down like split ones. But for the fig trees, grace came and softened them, as it says, \"And you shall plant them in their place\" (Psalms 44:3). He struck all the firstborn in their land. Rabbi Abba bar Kahana said, \"The firstborn of a man, the firstborn of a woman, and the firstborn of an animal. And any household that did not have a firstborn, the appointed overseer who was there would kill them, and they would be redeemed with silver and gold.\" Rabbi Eliezer the Great said that the lowest of the Israelites took out of Egypt ninety donkeys loaded with silver and gold.",
            "\"Egypt rejoiced at their departure\" (Psalms 105:38) Rabbi Berchiah said: this can be compared to a corpulent man that was riding on a donkey. The donkey hopes, \"When will he get down from me?!\" and [the man] himself hopes, \"When will I get off the donkey?!\". When he gets down, the man rejoiced and the donkey rejoices. But I don't know who is happier. Such was it when Israel was in Egypt. The plagues were coming on the Egyptians and the Egyptians were hoping, \"When will Israel go out?!\" And Israel was hoping, \"When will the Holy One Blessed Be He redeem us?\" When they were redeemed, both these and these were happy, but we don't know who was happier. From what David said: \"Egypt rejoiced at their departure\", we know that Egypt was happier.",
            "A cloud appeared over the screen and fire illuminated the night. Rabbi Meir says that there were two clouds, as it says, \"For the cloud of the Lord was upon the tabernacle by day.\" Rabbi Elazar ben Shamu'a says that there was one cloud, as it says, \"A cloud appeared over the screen and fire illuminated the night.\" Hezekiah said that it changed for them because of the impure and diseased, so they would know when it was day and when it was night. The rock opened, and water gushed forth. Rabbi Chama bar Chanina said that at first, it brought forth blood, and the mockers of the generation said, \"Now we will put our mouths to it and drink the blood.\" Afterward, it brought forth water and washed them, as it says, \"Streams flooded forth.\""
        ],
        [
            "Hallelujah! Give thanks to the Lord, for He is good; His lovingkindness is everlasting. Who can speak of the mighty deeds of the Lord, or can proclaim all His praises? As it is written in Psalms 40:6, \"Many wonders and deeds You have done, O Lord my God; none can compare with You. If I were to proclaim and declare them, they are more than can be numbered.\" Rabbi Elazar ben Pedat said, \"See what is written in Psalms 136:4, 'To Him who alone does great wonders, for His lovingkindness is everlasting.' What is written after this? 'To Him who made the great lights, for His lovingkindness is everlasting.' This teaches us that sustenance is as important as the splitting of the Red Sea. Just as we cannot live without sustenance, we also cannot live without miracles and wonders. If a person were lying on a bed and a snake was on the ground before him, and when he stood up, the snake ran away, he would not know what miracle the Lord had done for him. Only God knows the wonders and miracles that He does for us. Therefore, it says in Psalms 40:6, 'Many wonders and deeds You have done, O Lord my God; none can compare with You.' It is like two men, one strong and one weak. The weak man cannot praise the strength of the strong man, for he does not know his strength. But the strong man, who knows his own strength, can praise the strength of the strong man. So we say, 'Who can speak of the mighty deeds of the Lord?' Rabbi Samuel said, 'Who can speak of the Lord's praises like us, who are engaged in Torah study day and night?'\" [or Therefore, it is said, \"Who can recount the mighty acts of the Lord?\" Rabbi Shmuel said, \"Who can recount such as we, who are occupied with Torah for all our needs.\"]",
            "Another thing, who can express? Zophar the Naamathite said to Job (Job 11:7-9): \"Can you fathom the mysteries of God? Can you probe the limits of the Almighty? They are higher than the heavens above—what can you do? They are deeper than the depths below—what can you know? Their measure is longer than the earth and wider than the sea.\" Who can investigate His example except (Shemot 15:11) \"The heights of the heavens, what can you do? Deeper than Sheol, what can you know?\" What does it mean? Can you tell me who made the heavens and the stars? Even our teacher Moses, who ascended to the highest heavens and received the Torah from God's own hand, did not fully comprehend this mystery. Rabbi Huna the priest said in the name of Rabbi Yirmeyah in the name of Rabbi Hiyya the Great (Kohelet 8:17): \"I saw all that God has done. No one can comprehend what goes on under the sun. Despite all their efforts to search it out, no one can discover its meaning. Even if the wise claim they know, they cannot really comprehend it.\" This refers to the Torah, and as it says (Shemot 32:16), \"The tablets were the work of God; the writing was the writing of God, engraved on the tablets.\" For no human being can discover God's work, as it says (Kohelet 3:11), \"He has made everything beautiful in its time. He has also set eternity in the human heart; yet no one can fathom what God has done from beginning to end.\" And who can praise Him but His children, as it says (Devarim 33:29), \"Blessed are you, Israel! Who is like you, a people saved by the Lord? He is your shield and helper and your glorious sword. Your enemies will cower before you, and you will tread on their heights.\" And it is written (Bereishit 18:19), \"For I have chosen him, so that he will direct his children and his household after him to keep the way of the Lord by doing what is right and just, so that the Lord will bring about for Abraham what he has promised him.\" Once the Israelites left Egypt and God split the sea for them, and the angelic hosts came to mock before Him, He did not permit them, as it says (Shemot 14:20), \"And the angel of God, who had been traveling in front of Israel's army, withdrew and went behind them. The pillar of cloud also moved from in front and stood behind them.\" And those were none other than angels, as it says (Isaiah 6:3), \"And they were calling to one another: 'Holy, holy, holy is the Lord Almighty; the whole earth is full of his glory.'\"  God said to Moses and the Israelites, \"They will praise me, as it is written in Exodus 15:1, 'Then Moses and the Israelites sang this song.' Only a person who begins a song by saying, 'So-and-so will sing' is called a 'shir' (a singer). In Exodus 15:11 it says, 'Who is like you among the gods, Lord? Who is like you, majestic in holiness?' Rabbi Yudan said, 'You are awesome over all your praises.' How does a human king enter a country? They ridicule him, saying he is powerful but weak, rich but poor, merciful but cruel. But God is not like this; every time a person criticizes God, it increases his greatness. Thus, God is awesome over all his praises. King David said, 'As they ridiculed you in this world, so they will ridicule you in the world to come' (Psalms 78:4). The praises of God will not be hidden from their children; they will tell the next generation about the Lord's praises (Psalms 78:4). And we will praise you, saying 'We are with you, your sheep and the flock of your pasture; we give you thanks' (Psalms 79:13).",
            "\"Who can retell the mighty feats of God? Happy are those who act justly at all times. Rabbi Tarfon's students asked him, 'Who is it that performs charity at all times?' He replied, 'The one who writes books and lends them out.' They said to him, 'But surely someone who teaches young children or raises orphans is more worthy?' They responded, 'But he is also supported by charity.' Rabbi Elazar HaModa'i said, 'It is not just about charity, but also about making a living through righteous means.' Be someone who performs charity at all times.",
            "\"Remember us, O Lord, in your favor toward your people.\" As King David said, \"When salvation comes through Mordechai, remember me.\" God replied, \"Your words are living with me, my child.\" Mordechai was a Jewish man from the tribe of Judah. They did not remember most of your kindness. Rabbi Abahu said in the name of Rabbi Kahana, quoting Rabbi Eliezer, that the two bitter cups mentioned in the Bible refer to the two bitter experiences at the Red Sea and at Marah. Rabbi Abba bar Kahana said in the name of Rabbi Levi that if it were not for the miracle that the sea turned to blood, as it says in Habakkuk 3:15, \"You trampled the sea with your horses, churning the great waters,\" the Israelites would not have been able to avenge themselves against the Egyptians. When they reached the sea, they said to each other, \"Let us return to Egypt,\" but God caused the sea to split and the Israelites to walk through on dry land, as it says in Psalms 114:3, \"The sea saw and fled; Jordan turned back.\"",
            "\"And [God] rebuked the Red Sea, and it dried up. Rabbi Hunah and Rabbi Aha said: One said, 'With the blast of Your nostrils the waters were piled up,' and the other said, 'They stood upright like a heap.' And the waters were a wall to them on their right and on their left. Rabbi Judah and Rabbi Nehemiah said: Rabbi Judah said, 'Even Pharaoh did not survive, as it says, 'There was not one of them left,' while Rabbi Nehemiah said, 'Pharaoh survived by himself, as it says, 'And yet for this purpose I have spared you.' And some say that he was drowned last, as it says, 'And Pharaoh and his army sank in the sea.'",
            "\"And they envied Moses in the camp. Rabbi Shimon ben Yochai said, 'The Israelites were counted in the wilderness instead of Moses, and Dathan was appointed in Moses' place, and Abiram was appointed in Aaron's place, as it says, 'It is a leadership position.' Therefore, they envied Moses. And what caused their own destruction? The earth opened up and swallowed Dathan, and covered the assembly of Abiram. They made a golden calf in Horeb, as it says, 'You raged against [God] at Horeb.' Rabbi Meir said, 'There are places where it is called the 'calf of anger.'' Rabbi Shimon said, 'At Horeb they accused [God], and at Horeb they were acquitted,' as it says, 'And the children of Israel stripped themselves of their ornaments.' And they exchanged their glory for the likeness of an ox. Rabbi Papayas said, 'It was the image of the celestial ox.' Rabbi Akiba said to him, 'Enough, Papayas! Is it not written, 'He eats grass?' How then can you maintain that the celestial ox is without horns and without hoofs at the time when it eats grass?'\"...",
            "He said to destroy them. Rabbi Barachia in the name of Rabbi Yehuda, son of Rabbi Simon, gave a parable about a prosecutor who accused the king's son. The guard pushed him away and stood in his place, and the prosecutor saw him and left. Thus, but for Moses, his chosen one, this could have happened. Rabbi Shmuel bar Nachman gave a parable about a king who was angry with his son. He came to sign a document to give him power, and the guard snatched the document from his hand. This was to prevent his anger from causing harm. \"And he lifted up his hand against them,\" said Rav Huna in the name of Rabbi Shmuel bar Nachman, in the incident of Baal Peor, they were liable to be ruled by the kingdoms, as it says, \"And he lifted up his hand against them.\" Why did they attach themselves to Baal Peor? Because they rebelled against Him and spoke against Him. Rabbi Yudan swore in the name of Moses, as it says, \"And Moses lifted up his hand,\" as it says, \"And he lifted up his right and left hand to heaven\" (Daniel 12:7). Rabbi Yudan, the son of Rabbi Yudan, said: \"When one rebels against Him and speaks against Him, as it says, 'If a person swears to express with his lips.'\" (Leviticus 5:4)....",
            "\"They served their idols. Rabbi Yudan said: We pair ourselves with them and say, 'They are like us.' As it is written, 'And it became a trap for them' (Psalms 69:23). Many times He would rescue them. How many times they would anger the Holy One, blessed be He, and He would still have mercy on them and rescue them from their distress (Judges 6:6-7). And the children of Israel did evil in the eyes of the Lord. And what is written? 'And Israel was greatly impoverished' (Judges 6:6), like it says (Leviticus 14:21), 'And if he is poor.' He would many times rescue them.",
            "\"And He saw that they were in distress when He heard their cry.\" Rabbi Elazar said: Israel is redeemed only through five things: through distress, through prayer, through the merit of the fathers, through repentance, and through the end (meaning the Messianic era). Through distress, as it says, \"And He saw that they were in distress.\" Through prayer, as it says, \"When He heard their cry.\" Through the merit of the fathers, as it says, \"And He remembered His covenant with them.\" Through repentance, as it says, \"He was appeased by my great kindness.\" Through the end, as it says, \"Save us, O Lord our God, and gather us from among the nations\" (Psalms 106:47). And even Moses included them all in one verse, as it says, \"When you are in distress and all these things have come upon you\" (Deuteronomy 4:30). Be blessed, O Lord God of Israel, from this world to the next. From the time that we were in Him until now, blessed be He. Rabbi Elazar said in the name of Rabbi Yose ben Zimra: 'Amen' is an oath, 'Amen' is acceptance, as it says in Psalm 41:14, \"All who respond 'Amen' in the world, etc.\""
        ],
        [
            "\"Thank the Lord for He is good, for His kindness endures forever. Let those redeemed by the Lord speak out, those whom He has redeemed from distress. This is what the verse says (Isaiah 48:11): 'For My sake, for My sake I will act, for how can My name be profaned?' When the verse says 'For My sake,' it does not mean it just once, but twice 'For My sake, for My sake.' The Almighty says, 'I act only for the sake of My name, so that it will not be desecrated.' And why does it say 'For My sake, for My sake' twice? The Almighty says, 'I redeemed you from Egypt for the sake of My name, as it says (Psalms 106:8), \"And He saved them for the sake of His name.\" And I will also redeem you in the future, just as I redeemed you in this world. This is also what it says (Ecclesiastes 1:9): 'What has been will be again.' This is why it says 'For My sake, for My sake' twice. And why does it say (Isaiah 48:11), 'I will not yield My glory to another'? Rabbi Huna the priest said in the name of Rabbi Avin, this is what Moses rebuked the Israelites for at the end of the forty years (Deuteronomy 9:4): 'You know full well that it was not because of your righteousness that the Lord your God gave you this good land to possess, for you are a stiff-necked people.' This shows that God acts only for the sake of His great name. This is why David said, 'For His name's sake, He turns to me.' Thank the Lord for He is good. Rabbi Berachiah said in the name of Rabbi Chelbo in the name of Rabbi Samuel, what does it mean when it says 'Let those redeemed by the Lord speak out'? It means the people of Israel. This is also what Isaiah explains (Isaiah 35:10): 'And the redeemed of the Lord shall return.' It does not say 'the redeemed of Elijah' or 'the redeemed of the Messiah,' but 'the redeemed of the Lord.'\"",
            "Another thing, praise the Lord for He is good, and gather them from the lands, wandering in the wilderness. This verse \"He led them astray in the wilderness\" [Psalm 107:4] is itself an expression of \"He led them astray in the wilderness.\" Rabbi Yehuda said in the name of Rabbi Shalom, \"What does it mean to say, 'On high, save us, O Lord our God'? Blessed be the Lord our God!\" The Holy One, blessed be He, said, \"Even though they went astray, I am their Redeemer, just as I did in the wilderness.\" [Isaiah 63:16] \"Israel will be saved by the Lord, an everlasting salvation.\" [Isaiah 45:17] \"Everlasting\" refers to plural salvation's. And it says, \"The Lord will save the tents of Judah,\" [Zechariah 12:7] \"Wander in the wilderness,\" and they cried out to the Lord.",
            "Another interpretation is that they will say, \"The Redeemer of the Lord, who redeemed us.\" Or they will say, \"The Redeemer of the Lord who will redeem them.\" Rabbi Yehuda, son of Rabbi Shalom, said, \"How beautiful is the expression, for the statement of the Holy One, blessed be He, is fulfilled.\" Rabbi Huna said in the name of Rabbi Dostai, in the name of Rabbi Samuel bar Nachman and from another source, we learn that the statement of the Holy One, blessed be He, is a deed. And from whom did we learn it? From Abraham. What is written? \"On that day the Lord made a covenant with Abram, saying: 'To your descendants I have given this land'\" (Genesis 15:18). It only says \"I have given,\" but did he already have children at that time? No, but the statement of the Holy One, blessed be He, is a deed. The Holy One, blessed be He, said, \"I have said and I will do,\" and here too it says \"The Redeemer of the Lord\" because He has already redeemed them.",
            "From the lands I gather them. Just as a bird is in the hand of the hunter, whether he seeks to kill it or keep it alive, so Israel was in the hands of Egypt (Exodus 3:8) and I descended to save them from the hand of Egypt. As it says (Exodus 14:30), \"Thus the Lord saved Israel on that day.\" Rabbi Abahu said in the name of Rabbi Aha in the name of Rabbeinu: Israel was like a fetus inside the womb of an animal while in Egypt. And just as a shepherd puts his hand inside the womb and retrieves the fetus, so did the Holy One, blessed be He, do, as it says (Deuteronomy 4:34), \"To take for Himself a nation from the midst of another nation.\" Rabbi Ibu said in the name of Rabbi Yossi ben Zimra: Just as a goldsmith stretches out his hand and takes gold from the furnace, so did the Holy One, blessed be He, take Israel out of Egypt, as it says (Exodus 20:2), \"I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage.\" The Holy One, blessed be He, said to Israel: When you were in Egypt, you were scattered, but I gathered you together for a brief moment to bring you to Ramses. And now that you are scattered throughout all the lands, I will gather you together in the future, as it says (Isaiah 11:11), \"And it shall come to pass on that day, that the Lord will set His hand again to acquire the remnant of His people.\" And it says (Isaiah 11:12), \"And He shall lift up a banner for the nations.\"\n"
        ],
        [
            "A Psalm of Asaph. Truly my heart is directed towards God. As the scripture says (Daniel 9:3), \"And I set my face unto the Lord God, to seek by prayer and supplications.\" It is not merely prayer or supplications, but this is how the righteous plead with God to hear their prayer. Our sages also taught (Berakhot 30b) that one should not pray frivolously, but with seriousness and not with idle words, so that his prayer will be heard. This is also expressed in the verse (2 Samuel 7:18), \"Then King David went in and sat before the Lord.\" Is there really a sitting before God? Doesn't everyone pray while standing, as it says (Psalms 106:30), \"And Phinehas stood up and prayed?\" Rather, what does it mean by \"he sat\"? It means that he sat in prayer until his prayer was complete. And afterwards, it says (2 Samuel 7:18), \"Who am I, O Lord God?\" Prepare your hearts and listen, as Rabbi Shmuel bar Nachman said, \"If you direct your heart during your prayer, it will be clear that your prayer has been heard,\" as it says (Psalms 10:17), \"You have prepared their heart, You have inclined Your ear.\" Similarly, it says (Ezra 7:10), \"For Ezra had prepared his heart to seek the Law of the Lord, and to do it.\" (Ibid. 7) \"And the king granted him all his request, according to the hand of the Lord his God upon him.\" So too, we find in the case of Hezekiah, when he prayed for Israel, as it says (2 Chronicles 30:18), \"For Hezekiah prayed for them, saying, The good Lord pardon every one.\" And when he prayed, he directed his heart, as it says (Ibid. 19), \"With all his heart he sought the Lord God of Israel,\" and because he directed his heart, the Lord heard his prayer and healed the people. Similarly, it says (Ibid. 30:27), \"Then the priests the Levites arose and blessed the people: and their voice was heard, and their prayer came up to His holy dwelling place, even unto heaven.\" David said, \"Since this is so, I will direct my heart before Him, so that He will hear me,\" as it says, \"Truly my heart is directed towards God; I will sing and give praise.\"...",
            "Another thing is true in my heart. David said, \"I will prepare my heart that my prayer will be like incense before you,\" as it is said, \"Let my prayer be prepared as incense before you\" (Psalms 141:2). The Lord said to him, \"Just as you intend for your prayer, I will prepare your throne,\" as it is said, \"Your throne shall be established\" (2 Samuel 7:16).",
            "I will sing and make music. For the honor that you have given me, as it is said, \"Who am I, and who is my household, that You have brought me this far?\" (2 Samuel 7:18). And there is no \"this far\" except for the kingdom, as it is said, \"Is Saul also among the prophets?\" (1 Samuel 10:11). And I was never asleep, but rather awake with harps and lyres, as it is said, \"I will awaken the dawn\" (Psalms 57:9). What is \"I will awaken the dawn\"? The dawn never came upon me and found me asleep, but rather I was awakening the dawn and not the other way around. Therefore, \"At midnight I will rise to give thanks to You\" (Psalms 119:62), and \"I rise before dawn and cry out\" (Psalms 119:147). I will praise You among the nations, O Lord, for Your kindness is great and reaches up to the heavens (Psalms 108:4). The kindness that You have done with me reached up to the heavens, for I was afraid of it, and You comforted me and did kindness with me. As it is said, \"And David comforted Bathsheba his wife\" (2 Samuel 12:24), and he named his son Jedidiah."
        ],
        [
            "\"For the conductor, a psalm of David. My God, do not be silent about my praise. As it is written (Deuteronomy 10:20), \"You shall fear the LORD your God; you shall serve Him and cling to Him.\" If you do so (Psalms 22:4), He is your praise and He is your God. Israel has no praise except for the Holy One, blessed be He, and the Holy One, blessed be He, has no praise except for Israel, as it is written (Isaiah 43:21), \"This people I have formed for Myself; they shall relate My praise.\" David said before the Holy One, blessed be He, \"You are my praise and You are silent. My God, do not be silent about my praise.\" For the mouths of wicked and deceitful men have opened against me, and so it says (Psalms 37:13), \"The LORD laughs at him, for He sees that his day is coming.\" And You are silent about all this. Thus it says (Psalms 83:2), \"O God, be not silent; be not deaf and be not still, O God.\" And You are silent about what they did in Your Temple, as it says (Isaiah 64:10-11), \"Our holy and beautiful house, where our fathers praised You, has become a burning waste.\" The Holy One, blessed be He, said to them (Jeremiah 7:16), \"I have been silent from the day your fathers left Egypt, and you have not listened to Me.\" Now Edom is acting like a woman in labor. For the mouths of wicked and deceitful men have opened. And what did they say? They opened the gates and entered the Holy of Holies and said, \"Where is their God, that He may come and fight with us?\" As it says (Deuteronomy 32:37-38), \"And he will say, 'Where are their gods, the rock in which they sought refuge, who ate the fat of their sacrifices and drank the wine of their libation? Let them rise up and help you! Let them be your protection!'\" And they said in the Temple (Psalms 115:2-3), \"Why should the nations say, 'Where is their God?' Our God is in the heavens; He does whatever He pleases.\" Therefore, it is said, \"For the mouths of wicked and deceitful men have opened against me.\" These are words of hatred that surround me. What is the hatred that is spoken in hatred? It is that which Esau did to Jacob, as it is written (Genesis 27:41), \"And Esau hated Jacob because of the blessing with which his father had blessed him.\" And they take revenge and contend with me for no reason. Israel said, \"When we sent to him in peace, we dealt with him peacefully,\" as it says (Numbers 20:14), \"And Moses sent messengers from Kadesh to the king of Edom: 'Thus says your brother Israel...'\" But he (Esau) said, \"No, I will go out with the sword\" (Genesis 32:31). Israel said, \"I am for peace; but when I speak, they are for war\" (Psalm 120:7). God said, \"I did not leave you for that\" (Amos 1:11), as it says, \"Thus says the Lord, 'For three transgressions of Edom, and for four, I will not revoke the punishment; because he pursued his brother with the sword, and cast off all pity, and his anger tore perpetually, and he kept his wrath forever'\" (Amos 1:11). God said, \"Lest I come with the sword and they attack me without cause\" (Exodus 20:22). If Esau hated Jacob and took the birthright from him to drink and eat, what did he do?",
            "Under my love, they have turned against me. And if not for Israel, there would be no blessing in the world, as it is said (Deuteronomy 28:8) \"The Lord will command the blessing upon you.\" And if not for Israel, the stars would not shine, as it is said (Jeremiah 33:25) \"If not for My covenant day and night, I would not have established the laws of heaven and earth.\" And if not for Israel, the rain would not fall, as it is said (Deuteronomy 28:12) \"The Lord will open for you His good storehouse.\" Israel said to the nations of the world, \"The Holy One, blessed be He, does all these things for you on our account, and yet you hate us.\" Under my love, they have turned against me. I offer seventy bulls on the festival for the seventy nations, and I pray that rain will fall for them. Woe unto them who repay evil for good! (Jeremiah 18:20) May they repay me evil for good. Therefore, (Psalm 69:14) \"But as for me, let my prayer be to You.\"\"For the conductor, a psalm of David. My God, do not be silent "
        ],
        [
            "\"To David, a psalm. The Lord says to my lord: 'Sit at my right hand until I make your enemies a footstool for your feet.' It is the verse that says (Isaiah 41:2): 'Who has stirred up one from the east, calling him in righteousness to his service? He hands nations over to him and subdues kings before him. He turns them to dust with his sword, to windblown chaff with his bow.' The nations of the heathens were sleeping under the wings of the Shechinah (Divine Presence), and who awakened them to come and take refuge under the wings of the Shechinah? Abraham, as it says, 'Who has stirred up one from the east.' And not only that, but also righteousness was asleep and Abraham awakened it. And how did Abraham do it? He made a lodge for travelers and opened its doors to all winds, and he received passersby and returnees, as it says (Genesis 21:33), 'And he planted a tamarisk tree in Beersheba, and there he called in the name of the Lord, the eternal God.' Rabbi Azariah said: What is 'eshel'? It is a place of eating, drinking, and escorting. Be righteous and call it in his name. Another explanation: the righteous one of the world would accompany him. And when he came to make war with Amraphel and his companions, as it says (Isaiah 41:2), 'He makes his sword like dust,' what is meant by 'like dust'? Rabbi Judah and Rabbi Nehemiah disagreed. Rabbi Judah said that Abraham took dust and threw it at them, and it turned into swords, and he took straw and threw it, and it turned into bows and arrows. Rabbi Nehemiah said to him: If so, you have uprooted the verse, for it is not written 'dust and straw,' but rather 'like dust and straw.' What is meant by 'like straw'? That Amraphel threw swords and they turned into dust, and he threw arrows and they turned into straw. (Isaiah 41:3) 'He pursues them and moves on unscathed.' What is meant by 'on foot'? That he did not come with his army, but when he came to pursue them, the ground became compacted before him.\" Some say that Abraham's stride was three cubits long, while others say it was two, but when he walked, the ground did not even stir before him. One should not walk with dirty feet. Rabbi Judah the son of Rabbi Abbahu said in the name of Rabbi Bibi, \"The infant (Moses) walked in his home, and his feet were covered with dust, yet Abraham's feet did not become dusty. One should not walk with dirty feet.\" Rabbi Elazar ben Pedat said in the name of Rabbi Yose ben Zimra, \"What is meant by 'walking'? When Abraham slew all those people in battle, his heart was softened, and he said, 'It cannot be that there was not a righteous person among them.' Then God said to him, 'Abraham, you will not come to this sin with your feet.' And who fought all those battles? It was possible to conquer all of them with eighteen or three hundred men. Rabbi Yochanan, the son of Rabbi Yose, said, 'But he had only his servant Eliezer with him, whose merits were great.' And who fought all those battles? It was God who said to him, 'Turn to your right hand,' and I will fight for you. Although it is not written here, David explained it when he said, 'The Lord said to my lord, \"Sit at my right hand.\"' And likewise it says of the Messiah (Isaiah 16:5), 'And a throne shall be established in mercy, and he shall sit upon it in truth.' God said, 'He will sit, and I will make war for him, so let us study and not change the Torah, which is called truth (Proverbs 23:23), \"Buy truth and do not sell it.\" Let him sit upon it in truth.'\""
        ],
        [
            "I will praise the Lord with all my heart. As it is written (Isaiah 30:26), \"And the light of the moon will be like the light of the sun, and the light of the sun will be sevenfold, like the light of the seven days, on the day that the Lord binds up the injuries of His people, and heals the wounds inflicted by His blow.\" This refers to the time when the Tower of Babel fell, which was caused by the wicked who prevent the light from shining in the world. It is also said (Judges 5:31), \"Thus let all your enemies perish, O Lord!\" At that time (ibid.), \"And those who love Him are like the rising of the sun in its might.\" And at that time, God heals the brokenness of His people, as it is said (Isaiah 30:26), \"On the day that the Lord binds up the injuries of His people.\" (Joel 4:14) \"Multitudes, multitudes in the valley of decision.\" What is the valley of decision? It is a place where the judgment of those who fall there is final. As it is said (Jeremiah 25:33), \"And the slain of the Lord shall be on that day from one end of the earth to the other end of the earth.\" (Until now they did not know.) (Psalm 110:6) \"He will judge among the nations, He will fill them with corpses, He will crush the heads of many over the wide earth.\" In the future, rivers of blood will flow from the wicked, and the birds will come to drink from the stream of blood, as it is said (ibid. 7), \"He will drink from the brook on the way.\" And the stream creates waves, and the wave comes to wash it away, and it lifts its head, as it is said (ibid.), \"Therefore He will lift up His head.\" David said, \"Praise and thanks I give for this.\" Therefore, we say Hallelujah.",
            "\"I will give thanks to the Lord with all my heart. What is the secret of the upright, and the testimony that the Lord reveals to Israel? As it is said (Amos 3:7), \"For the Lord God does nothing without revealing his secret to his servants the prophets.\" And Israel is called prophets, as it says (Isaiah 44:1-2), \"But now, hear, O Jacob My servant, and Israel whom I have chosen! Thus says the Lord who made you and formed you from the womb, who will help you, 'Do not fear, O Jacob My servant; and you Jeshurun whom I have chosen.' For I will pour out water on the thirsty land and streams on the dry ground; I will pour out My Spirit on your offspring and My blessing on your descendants. And they need to be taught only by the Lord, as it says (Isaiah 48:17), \"Thus says the Lord, your Redeemer, the Holy One of Israel, 'I am the Lord your God, who teaches you to profit, who leads you in the way you should go.'\"",
            "\"Great are the works of the Lord; they are studied by all who delight in them. He is great and worthy of praise. As it says (Psalm 145:3), \"Great is the Lord, and greatly to be praised; And His greatness is unsearchable.\" And those who praise Him are great, as it is written (Psalm 126:2), \"Then they said among the nations, 'The Lord has done great things for them.'\" And what is the reward for those who do His works? He clothes them with splendor and majesty, as it says (Psalm 111:3), \"Splendid and majestic is His work, and His righteousness endures forever.\" And it also says (Psalm 102:16), \"For the Lord has built up Zion; He has appeared in His glory.\"",
            "\"Remember the wonders He has done. Everything that the Lord does for the righteous in this world is nothing but a remembrance. But when He will do justice in the world to come, His righteousness will stand forever. As it says (Psalm 111:3), \"His righteousness endures forever.\""
        ],
        [
            "Hallelujah! Praiseworthy is the person who fears the Lord. As it is written, \"Charm is deceptive and beauty is fleeting, but a woman who fears the Lord is to be praised\" (Proverbs 31:30). The Lord does not require beauty or wealth from us, but rather the fear of sin, as it is written, \"Let the one who boasts boast about this: that they have the understanding to know me, that I am the Lord, who exercises kindness, justice and righteousness on earth, for in these I delight,\" declares the Lord\" (Jeremiah 9:24). Abraham did much before the Lord, but he only boasted in his fear of the Lord, as it is written, \"Now I know that you fear God, because you have not withheld from me your son, your only son\" (Genesis 22:12). It is also said, \"Let not the wise boast of their wisdom or the strong boast of their strength or the rich boast of their riches, but let the one who boasts boast about this: that they have the understanding to know me, that I am the Lord, who exercises kindness, justice and righteousness on earth, for in these I delight,\" declares the Lord\" (Jeremiah 9:22-23). And this is only the Torah, as it is written, \"And this is the Torah\" (Deuteronomy 4:44). Abraham fulfilled the entire Torah from Aleph to Tav, as it is written, \"Because Abraham obeyed me and did everything I required of him, keeping my commands, my decrees and my instructions\" (Genesis 26:5). Therefore, the psalm of ascent is said about him, from Aleph to Tav, along with the psalm of his wife, from Mem to Tav, \"Praiseworthy is the woman who fears the Lord\" (Proverbs 31:30). And both of them fulfilled the entire Torah from Aleph to Tav. Praiseworthy is the person who fears the Lord, and why is he praised? Because he did not perform the commandments with anguish, but with joy and with great desire. God said to him, \"Go forth from your land\" (Genesis 12:1), and he did not hesitate in anguish, but immediately fulfilled the commandment, \"So Abram went, as the Lord had told him\" (Genesis 12:4). God said to him, \"He who is born in your house and he who is bought with your money must be circumcised\" (Genesis 17:13), and he did not hesitate, but immediately fulfilled the commandment, \"On that very day Abraham took his son Ishmael and all those born in his household or bought with his money, every male in his household, and circumcised them, as God told him\" (Genesis 17:23). God said to him, \"Take your son, your only son, whom you love--Isaac--and go to the region of Moriah. Sacrifice him there as a burnt offering on a mountain I will show you\" (Genesis 22:2), and he did not hesitate, but immediately fulfilled the commandment, \"Early the next morning Abraham got up and loaded his donkey. He took with him two of his servants and his son Isaac. When he had cut enough wood for the burnt offering, he set out for the place God had told him about\" (Genesis 22:3).  \"And Abraham rose early in the morning.\" He was eager to fulfill the mitzvah. And when Isaac was born, on the eighth day they brought him for circumcision, as it is written (Genesis 21:4), \"And Abraham circumcised his son Isaac when he was eight days old.\" They then brought him for the afternoon prayer, and made a feast and celebration. From here the sages said that a person is obligated to make joy and celebration on the day that he circumcises his son, just as our forefather Abraham did, as it is written (Genesis 21:8), \"And Abraham made a great feast on the day that Isaac was weaned.\" One should greatly desire to fulfill this mitzvah.",
            "\"His offspring will be mighty in the land.\" What is the reward for this? \"His offspring will be mighty in the land\" - this refers to Isaac, as it is said, \"For through Isaac shall your offspring be named\" (Genesis 21:12). And what was his strength? He prayed for his wife to conceive, as it is said, \"And Isaac prayed to the Lord on behalf of his wife\" (Genesis 25:21). Is there a greater strength than this, that he prayed for an infertile woman to conceive?",
            "Another explanation: \"His offspring will be mighty in the land.\" This refers to Jacob, as it is said, \"But now thus says the Lord, he who created you, O Jacob, he who formed you, O Israel: 'Fear not, for I have redeemed you; I have called you by name, you are mine'\" (Isaiah 43:1). And what was his strength? He wrestled with the angel and prevailed, as it is said, \"And Jacob wrestled with the angel\" (Hosea 12:5). \"May the righteous flourish in their days\" (Psalm 72:7) - these are the twelve tribes of Israel."
        ],
        [
            "Hallelujah, praise the servants of the Lord. This is what the verse (Psalm 137:7) means when it says, \"I will remember my song in the night.\" What is my song? Rabbi Yivo said that the congregation of Israel says before the Holy One, Blessed be He, \"I remember Your covenant.\" As it says (Genesis 14:20), \"Blessed be God Most High, Who has delivered your enemies into your hand.\" Therefore, \"with all my heart I will sing praises to You.\" Rabbi Yehuda, son of Rabbi Simon, said that the congregation of Israel says, \"I remember the miracles that You did for me at night in Egypt, and I sang to You and recited songs and praises at night.\" As it says (Isaiah 30:29), \"You shall have a song as in the night when a holy feast is kept.\" When did this happen? When You struck down the firstborn of Egypt at night, as it says (Exodus 12:29), \"And it came to pass at midnight.\" This is when we remember our song. On that same night we were redeemed and went out of slavery to freedom. We were slaves to Pharaoh, but You redeemed us and made us Your servants, as it says, \"Hallelujah, praise the servants of the Lord.\"",
            "Another thing - Hallelujah. This is what the verse (Proverbs 31:26) means when it says, \"She opens her mouth with wisdom, and the teaching of kindness is on her tongue.\" It took twenty-six generations from the time the world was created until the Israelites left Egypt and said Hallelujah. Once the Israelites left Egypt, which was like being released from bondage in mud and bricks, they said Hallelujah. When did they say it? At the time of the plague of the firstborn. Pharaoh went to Moses and Aaron at night, as it says (Exodus 12:31), \"Pharaoh called Moses and Aaron at night.\" Pharaoh knocked on Moses and Aaron's door at night, and they said to him, \"Fool, at night we stand, and we are not thieves who would walk at night and leave in the morning. We will wait until morning, for so the Lord said to us (Exodus 12:22), 'And you shall not go out, any man from the door of his house until morning.'\" He said to them, \"Behold, all the Egyptians have died,\" as it says (Exodus 33:4), \"And the Egyptians were strong against the people.\" They said to him, \"Do you want to stop this plague from yourself? Say, 'Behold, you are free men. Behold, you are under your own authority. Behold, you are the servants of the Lord.'\" Pharaoh began to scream and say, \"You were slaves before, but now you are free men. You are under your own authority, and you are the servants of the Lord. You must praise Him,\" as it says, \"Hallelujah, praise the servants of the Lord.\"",
            "Another interpretation: \"These are the servants of the Lord.\" These refer to the people of Israel, as it is said, \"For they are My servants, the children of Israel\" (Leviticus 25:55), and likewise it says, \"Sing and rejoice, O daughter of Zion\" (Isaiah 12:6). Another interpretation: \"Hallelujah.\" Why doesn't it say \"Praise the Lord\"? Rabbi Yirmiyah said in the name of Rabbi Elazar, \"This world is not worthy to praise the Lord in His entirety, but only in part, as it is said, 'Let every soul praise the Lord' (Psalm 150:6). Therefore, it says 'Hallelujah.' From here we learn that Hallel must have at least three verses, as it says, 'Hallelujah, praise God' (Psalm 146:1), which has two verses, and 'Hallelujah, praise God in His sanctuary' (Psalm 150:1), which has three verses. And one who says only one verse, it is as if he did not say Hallel at all. And similarly, it says, 'For I will proclaim the name of the Lord; ascribe greatness to our God' (Deuteronomy 32:3), which has one verse, and 'Sing to the Lord a new song' (Psalm 96:1), which has three verses. Therefore, it says 'Hallelujah.' Where do we learn that there were Hallel songs when Israel descended to Egypt, and there were 71 with the Divine Presence among them, as it says, \"I will go down with thee into Egypt\" (Genesis 46:4)? And it is written, \"Thy fathers went down into Egypt with seventy persons\" (Deuteronomy 10:22). And when the Holy One, blessed be He, ascended with them, it says, \"I will also surely bring thee up again\" (Genesis 46:4). Therefore, it says 'Hallelujah' for the number of 'Hallelujah.'",
            "Praise the name of the Lord! Praise Him for the war He fought for us, as it is said, \"The Lord will fight for you\" (Exodus 14:14). Blessed be the name of the Lord from now and forever. In this world, people may curse God and provoke Him, but in the world to come, it will not be so. God said, \"You have blessed Me from now and forever, so too will I do the same\" (Psalm 125:2). \"The Lord surrounds His people from now until eternity\" (ibid.)."
        ],
        [
            "\"When the Israelites left Egypt,\" as it says in the verse (Psalms 105:38), \"Egypt was glad when they departed.\" Rabbi Berechiah said, \"This can be compared to a meat seller riding on a donkey...\" When David saw how joyful the Israelites were when they left Egypt, he began to mock the Egyptians for their departure, as it says, \"When the Israelites left Egypt.\" And the verse (Psalms 68:5) says, \"Sing to God, sing praises to His name; extol Him who rides on the clouds.\" What does it mean, \"extol Him who rides on the clouds?\" It is similar to what is said (Job 7:7), \"Do not gaze at me, and I shall not exist.\" Another explanation of \"Sing to God\" is that they said before Him songs and hymns. And what does \"extol\" mean? Rabbi Yehuda says it means \"destroy,\" and Rabbi Nehemiah says it means \"clear the way before Him,\" as it is said (Isaiah 62:10), \"Clear the way, clear the way, remove the obstacles from the road of my people.\" The Sages say there are two heavens, as it says (Psalms 68:34), \"Ascribe strength to God; His majesty is over Israel, and His strength is in the skies.\" The Sages say there are three, as it says (Deuteronomy 10:14), \"Behold, the heavens and the heaven of heavens belong to God.\" Rabbi Eliezer says there are seven: heaven, firmament, clouds, throne, dwelling, place, and the wilderness. And the glory of the Holy One, blessed be He, is in the wilderness, as it is said (Psalms 68:5), \"Extol Him who rides on the clouds; His name is the Lord, and exult before Him.\" What is meant by \"wilderness?\" Rabbi Tachlifa ben Yaakov said in the name of Rabbi Yehuda bar Simon that the Holy One, blessed be He, saw the deeds of the righteous and was pleased with them. Rabbi Pinchas HaKohen bar Chama said, \"The sky, whose name is 'wilderness,' is sown with the deeds of the righteous, and it produces fruit.\" And in the verse (Psalms 68:5), \"His name is the Lord,\" Rabbi Yehuda HaNasi asked Rabbi Shmuel bar Nachman what is meant by \"His name.\" He said to him, \"There is no place where a person is not appointed to oversee his coming, except for the Holy One, blessed be He, who is appointed to oversee His own coming, as it says, 'His name is the Lord.'\" Therefore, do not read it as \"His name,\" but as \"His coming.\" Rabbi Yehuda HaNasi lamented that a certain tradition had been lost, as Rabbi Elazar had learned something from his teacher, but had not taught it to him. However, Rabbi Elazar's wife revealed it to him, saying, \"Thus did my husband teach me.\" But Rabbi Yehuda HaNasi did not reveal the teaching, as he had been rebuked by his own teacher for revealing a secret. Rabbi Yehuda HaNasi said, \"It is a shame that we lose things and they are not forgotten. A certain maiden once asked Rabbi Elazar his name, but did not tell me hers. Instead, she asked me, 'What is His name, composed of these two letters, by which God created two worlds?' As it is said, 'For in Yah the Lord created the worlds' (Isaiah 26:4), spelled with the letters yod and hei. We do not know if this world was created with the letter yod and the World to Come with the letter hei, or vice versa. However, since it is written, 'These are the generations of the heaven and the earth when they were created' (Genesis 2:4), 'when they were created' refers to God, meaning that this world was created with the letter yod. Why is the letter hei open on the bottom and closed on all sides? So too with this world, everything that is created in it goes down to Sheol (the grave). And that same prick that is in it is a hint to the resurrection of the dead. The World to Come was created with the letter hei. Why is the letter yod tall and bent over? So that the faces of the wicked will be bent in the future. Another interpretation: Why is the letter yod small and bent over? So that the faces of the wicked will be humbled in the future, as it is said, 'And the haughtiness of man shall be brought low' (Isaiah 2:17). When David saw that God created two worlds with these two letters, he began to praise God with hallelujah.\"",
            "\"At the Exodus of Israel from Egypt, Rabbi Elazar HaKappar said that in the merit of four things, Israel went out of Egypt: they did not change their names, they did not change their language, they did not engage in immoral behavior, and they did not reveal secrets. The word of their departure was entrusted to them twelve months before, as it is stated (Exodus 3:22), 'And you shall borrow from your neighbors,' and a woman was asked about her possessions, and no one revealed the matter. Regarding immoral behavior, only one person was guilty, and the scripture publicized it, as it says (Leviticus 24:10), 'And the son of an Israelite woman went out' [and committed a sin with a non-Jewish man]. Another explanation of what merit they were redeemed in: Rabbi Yehuda and Rabbi Nechemia. Rabbi Yehuda says they were redeemed in the merit of the blood of the Passover sacrifice and the blood of circumcision, as it is stated (Ezekiel 16:6), 'And I said to you, \"In your blood, live!\"' Rabbi Nechemia says they were redeemed in the merit of the Torah, as it is stated (Exodus 2:25), 'And God saw the children of Israel,' and at the giving of the Torah it is written (ibid. 20:15), 'And all the people saw the voices.' There is another place to learn from this, as it is written (ibid. 3:12), 'When you take the people out of Egypt, you will serve God on this mountain.' Rabbi Yehoshua ben Levi says they were redeemed in the merit of the Tabernacle, as it is stated (Exodus 39:43), 'And Moses saw all the work,' and there is another place to learn from (ibid. 29:46), 'That I may dwell among them.' Rabbi Elazar says they were redeemed in the merit of Hananiah, Mishael, and Azariah, as it is stated (Exodus 2:25), 'And God saw the children of Israel,' and regarding them it is written (Isaiah 29:23), 'They shall sanctify My Name, and sanctify the Holy One of Jacob.' What is meant by 'My Name'? [It refers to] children who have no blemish, as it is stated (Daniel 1:4), 'Children in whom there is no blemish.' Rabbi Abba bar Kahana says they were redeemed in the merit of the generation of Isaiah, as it is stated (Isaiah 29:23), 'The work of My hands in their midst.' And when David saw how many merits Israel had in their exodus from Egypt, he began to praise them with Hallelujah (Psalms 114-118).\"",
            "Another thing regarding the exodus of Israel from Egypt. See what is written (Deuteronomy 4:34): \"Or has God ever tried to go and take a nation for Himself from the midst of another nation?\" Rabbi Chiya said in the name of Rabbi Yirmiya: This can be compared to a warrior who goes out to battle, either to conquer or to be victorious. Therefore it is said (in the same verse): \"in battles.\" Rabbi Abba Bar Acha said in the name of Rabbi Chanin: What is \"a nation from the midst of another nation\"? It is like a person who removes a fetus from the belly of an animal. Similarly, the Holy One, blessed be He, took Israel out of Egypt, as it is said: \"a nation from the midst of another nation.\" This is similar to what is said (Leviticus 1:3): \"And he shall bring it close,\" and (Exodus 7:5): \"And the Egyptians shall know that I am the Lord.\" We learn from here the difficulty of being cast off. How do we know that they were cast off? As it is said (Deuteronomy 4:20): \"He took you out of the iron crucible.\" It is like a person who takes gold from a furnace without tongs or a scoop. So it was with Israel. Rabbi Avin said in the name of Rabbi Simon: What is meant by \"from the midst of another nation\"? They were absorbed within their bellies, as it is said (Psalm 124:3): \"They would have swallowed us alive.\" And if a person wishes to darken the matter and not mention Egypt in that context, behold, it says (Psalm 124:2): \"If the Lord had not been for us when men rose up against us.\" And \"men\" refer to none other than Egypt, as it is said (Isaiah 31:3): \"And Egypt is man and not God.\" And the Holy One, blessed be He, performed ten miracles for them at the sea. One is that He made walls upon walls, and there was not a wall that did not have a tower, and there was not a tower that did not have a guard, and the ministering angels guarded Israel so that they would not be harmed. Moses said to them, \"Come and cross.\" They said to him, \"How can we cross between these walls, as it is said (Exodus 14:22-29), 'And the waters were a wall unto them?'\" The sea froze and rose up, filling all its depths. Just as a person floats with both arms, one up and one down, so too did God freeze the heart of the sea and fill all its depths. Then they made the water into the form of arched bricks, as it is said (Habakkuk 3:14), \"You pierced with his own arrows the head of his warriors.\" Moses said to them, \"Come and cross.\" They said, \"When the waters were two below and one above, we could not cross, and now that they are two above and one below, how much less can we cross?\" Then they made the water into the form of flat bricks, as it is said (Zechariah 2:8), \"For he that touches you touches the apple of his eye.\" And there is no \"apple\" but bricks, as it is said (Zechariah 2:9), \"And I will shake my hand over them, and they shall be a spoil to their servants.\" Then they took sweet water out of the salty water and drank it, as it is said (Psalm 78:16), \"And he brought streams also out of the rock.\" Then they made the water into the form of clay, as it is said (Habakkuk 3:15), \"Thou didst walk through the sea with thy horses, through the heap of great waters.\" Then they made the water into the form of columns, as it is said (Exodus 15:8), \"The floods stood upright as a heap.\" Like a heap of straw between two piles. Then they made the water into the form of separate drops, as it is said (Psalm 74:13), \"Thou didst divide the sea by thy strength.\" Then they made the water into the form of valleys and caused grass to grow, and Israel grazed therein, as it is said (Isaiah 33:9), \"The land mourneth and languisheth: Lebanon is ashamed and hewn down: Sharon is like a wilderness; and Bashan and Carmel shake off their fruits.\"",
            "\"Judah became holy. When Israel arrived at the sea, they fought with each other. One tribe went down to the sea first, and the sea did not dry up until they entered it. They continued to descend until they reached the bottom of the sea, as it is said: \"Save me, O God! For the waters have come up to my neck\" (Psalm 69:2). It is also written: \"And the children of Israel went into the midst of the sea on dry ground\" (Exodus 14:22). Benjamin the Righteous went first into the sea, as it is said: \"There is little Benjamin, their ruler, in the lead\" (Psalm 68:28). Do not read \"in the lead\" [in Hebrew: \"ro'dem\"], but rather \"into the sea\" [in Hebrew: \"yored yam\"]. What did Nachshon ben Aminadav do? He jumped into the waves of the sea and sanctified the name of the Lord before all, and rebuked Benjamin, as it is said: \"The leaders of Judah were shouting, and the rulers were with them\" (Psalm 68:28). And it was under the leadership of Nachshon ben Yehudah that Israel crossed. And because he rebuked his brothers, he merited the purple robe, as it is written: \"And they clothed Daniel with purple\" (Daniel 5:29). God said to him, \"You rebuked your brother to sanctify My name. You shall be a ruler over your brothers.\" Judah truly became holy through his leadership. The sea saw that Israel was fighting each other over the sanctity of God's name. The sea said, \"What am I standing here for?\" and immediately fled, as it is said: \"The sea saw and fled\" (Psalm 114:3). Another interpretation: The sea saw that Joseph's coffin was being lowered into it and said, \"I will flee before him,\" as it is said: \"And the sea fled before them\" (Genesis 33:10). Just as the sea was a miracle for them, it shall be a miracle for you. Be like the sea and flee. Another interpretation: The sea did not want to split because the people were rebelling. It said, \"They rebel, and I will split before them,\" as it is said: \"They were rebellious at the sea, at the Red Sea\" (Psalm 106:7). And just as the sea was punished for rebelling, God rebuked it, as it is said: \"He rebuked the Red Sea also, and it dried up\" (Psalm 106:9). As soon as the sea saw this, it fled, as it is said: \"Be ashamed, O Sidon, for the sea speaks, the stronghold of the sea, saying: I have not been in labor or given birth, I have not raised young men or brought up young women.\" The sea said: I am afraid of Him because I have no protection other than Him. You, on the other hand, have raised numerous young men and brought up countless young women, yet you are not afraid of Him. (Exodus 14:29).",
            "\"The Jordan River will turn back. But what is the value of the Jordan, and what does it matter to him? Were people standing in the Jordan? Rather, we learn from here that if the leader flees, all will flee. Once the Jordan saw that the Sea had fled, it too fled. Moses said to the Sea, 'You did not say, \"I will not split,\" yet now you are fleeing? What is it to you, Sea, that you flee?' The Sea replied, 'I am not fleeing from you, but from the Master of the Universe, who instructed the dry land to emerge from me on the third day of Creation, whereas you were created on the sixth day. I am not fleeing from you, Moses, but from Jacob's God, the Rock who transforms a desert into a water spring.'\""
        ],
        [],
        [
            "I loved because the Lord will hear. This is what the prophet Isaiah said (Isaiah 30:19): \"For a people shall dwell in Zion, in Jerusalem; you shall weep no more. He will surely be gracious to you at the sound of your cry. As soon as he hears it, he answers you.\" We are not required to come before God with anything other than our prayers, for if He hears, He will forgive, as it says in Daniel 9:19: \"O Lord, hear; O Lord, forgive; O Lord, listen and act and do not delay, for your own sake, my God, because your city and your people bear your Name.\" Israel loves God to hear their prayers. Therefore, I loved because the Lord will hear. The assembly of Israel said, \"I love you,\" and therefore, I loved because the Lord will hear. And out of my love for Him, I am sick, as it says in Song of Songs 2:5: \"I am lovesick.\" And I am not sick with heartache or headache, but with love, as it says, \"I am lovesick.\" I love Him and I love His house, as it says in Psalm 26:8: \"Lord, I love the habitation of your house.\" And no one knows the love that one has for another, as it says in Song of Songs 8:7: \"Many waters cannot quench love.\" But if I have seen wickedness in my heart, the Lord will not hear, as it says in Psalm 66:18: \"If I had cherished sin in my heart, the Lord would not have listened.\" I say to them, \"You love me, and I love you,\" as it says in Deuteronomy 7:8: \"But it was because the Lord loved you and kept the oath he swore to your ancestors.\" And it says in Deuteronomy 13:5, \"Love him and keep his commandments and obey him.\"",
            "\"For He shall hear.\" God said to them, (Song 2:14) \"Let me hear your voice, for your voice is pleasant.\" And it is written, (Song 8:13) \"You who dwell in the gardens, the companions listen for your voice, let me hear it.\" He desires the prayers of Israel. God said to them, \"You desire that I hear your prayers, and I also ask that you listen to Me.\" \"And it shall come to pass, if you shall hearken diligently unto the voice of the Lord your God.\" (Devarim 28:1) If you listen, you shall be listened to, as it is said, \"Then you shall call, and the Lord shall answer.\" (Isaiah 58:9)",
            "\"My voice, my supplication.\" The assembly of Israel said before the Almighty, \"Even though all the nations of the world call out to You, silence them and hear my prayer. Therefore, hear my voice of supplication.\" And so the Almighty did, for He inclined His ear to me. The ears of heaven are not deaf, but only to hear my prayer, as it is said, \"You have given me ears to hear\" (Psalms 40:7). And it is written, \"Incline Your ear to me\" (Psalms 17:6).",
            "\"And in my days.\" During the holidays that You have given me, as it is said, \"On the Sabbath day, on the Sabbath day, they shall stand before the Lord\" (Leviticus 23:3). And it is written, \"On the Day of Atonement\" (Numbers 29:7) and it is written, \"On the fourteenth day of the month of Tishrei, the holiday of Sukkot\" (Leviticus 23:34). This refers to the days of my life.",
            "\"The cords of death encompassed me.\" People are bound for death, and the pains of the grave seized me. These are the exiles, as it is said, \"From the hand of Sheol I will redeem them, from death I will ransom them\" (Hosea 13:14)....",
            "\"I will find distress and sorrow, and I will call upon the name of the Lord. Forever we call upon Your name, as it is written (Psalm 20:8): 'They collapse and fall, but we rise and stand upright.'",
            "I will fulfill my vows to the Lord. Rabbi Yehuda says (Ecclesiastes 5:3): 'It is better not to make a vow than to make one and not fulfill it.' It is better not to vow at all, as it is said (Deuteronomy 23:23): 'When you make a vow to the Lord your God, do not be slow to pay it, for the Lord your God will surely demand it of you, and you will be guilty of sin.' Rabbi Meir says: It is better to vow and fulfill, as it is said (Psalm 76:12): 'Make vows to the Lord your God and fulfill them.'\"...",
            "Precious in the eyes of God are ten things called precious: wealth, as it is said, \"A man's wealth is his strong city\" (Proverbs 10:15); the Torah, as it is said, \"For she is more precious than rubies\" (Proverbs 3:15); Israel, as it is said, \"Ephraim is a precious son to Me\" (Jeremiah 31:20); knowledge, as it is said, \"Precious treasure and oil are in a wise man's dwelling\" (Proverbs 21:20); prophecy, as it is said, \"And the word of the Lord was precious in those days\" (1 Samuel 3:1); understanding, as it is said, \"The spirit of a man is the lamp of the Lord, searching all his innermost parts\" (Proverbs 20:27); foolishness, as it is said, \"Folly is set in great dignity, while the rich sit in a lowly place\" (Ecclesiastes 10:6); the righteous, as it is said, \"How precious are Your thoughts to me, O God! How vast is the sum of them!\" (Psalm 139:17); kindness, as it is said, \"How precious is Your lovingkindness, O God!\" (Psalm 36:8); and the death of the righteous, as it is said, \"Precious in the sight of the Lord is the death of His saints\" (Psalm 116:15). It is like a parable of a king who sent one of his officials to collect his taxes. The official stayed with a homeowner for eleven days, and each day he entrusted the homeowner with a hundred coins, totaling ten thousand coins. When the official came to collect the taxes, the homeowner claimed that he only owed fifty coins. The official wondered how he could collect the remaining amount from the homeowner. Similarly, God found it difficult to ask Abraham to sacrifice his son, Isaac, whom He had blessed with Heaven and Earth, and who sanctified God's name in the world. God also found it difficult to ask Isaac to be sacrificed, who willingly offered himself on the altar and sanctified God's name in the world. God found it difficult to ask Jacob to die, who toiled in Torah his whole life. God found it difficult to ask Moses to die, who risked his life to face Pharaoh and fulfill God's commandments. Similarly, God found it difficult to ask David to die, who completed his soul and descended to his eternal rest. The same goes for Hananiah, Mishael, and Azariah, who cast themselves into the fiery furnace, and for all righteous people. If not for the fact that the righteous ask for death with their mouths, they would not die. As for Abraham it is written (Genesis 15:2) \"And I am going alone, childless.\" In Isaac it is written (Genesis 27:7) \"And I will bless you before I die.\" In Jacob it is written (Genesis 37:35) \"I will go down to the grave in mourning.\" In Moses it is written (Deuteronomy 4:22) \"But I must die.\" In David it is written (1 Kings 2:2) \"I am about to go the way of all the earth.\" In Jonah it is written (Jonah 4:3) \"Please, take my life.\" And since the righteous ask with their mouths, God said: \"Let these go because of those.\" If Abraham had lived, how would he have led Isaac's reign? And similarly, Jacob, Moses, Joshua, Samuel, David, and Solomon. Rather, God said: \"Let these go because of those.\"",
            "Another interpretation: \"Precious in the eyes of God.\" It is likened to a king who sent a skilled charioteer who served him well and completed his time, and then gave him another chariot. Those who did not want him to leave them would ridicule him for being replaced, while those who knew he would come to them would ridicule him for being about to lead them well. Similarly, when the righteous depart from the world, the creatures of the world are saddened by their departure because, as long as they were among them, they would ward off calamities from coming to the world. But the ministering angels rejoice when the righteous come and rule among them. When a righteous person departs from the world, three groups of ministering angels come to meet him. One says (Isaiah 57:2) \"He enters into peace; they rest in their beds--those who walk in uprightness.\" The second one says, \"They shall rest on their beds.\" And the third one says, \"He walks in his uprightness.\" And when the wicked pass from the world, three bands of destroying angels come to meet them. One band says, \"There is no peace.\" (Isaiah 48:22) And one says, \"The Lord has said, 'Evil shall slay the wicked.'\" And one says, \"He shall lie down in sorrow.\" (Isaiah 50:11)",
            "Another thing that is precious in the eyes of God is the death of His saints. It is like a parable of a king who went out to the desert with his soldiers and had a crystal goblet in his hand. He said, \"If only someone would give me one glass of wine.\" Someone came and gave him a glass of wine and surpassed him in food and drink. When he arrived in the settlement, he forgot him. After some time, the owner of the crystal goblet came before the king and stood before him. The king asked him, \"How are you?\" He said to him, \"I am the one who gave you the glass of wine in the desert.\" The king said to him, \"You are made a ruler.\" He said to him, \"That is why I gave it to you and served you.\" The king said to him, \"You are made a commander.\" He went back and said to him, \"That is why I gave it to you and served you. You are made like me, perhaps you ask for more than me.\" So, the Holy One, blessed be He, says to the righteous, \"You are like me, perhaps you ask for more than me,\" as it is said, \"If you return, then I will restore you— before Me you will stand. If you extract the precious from the worthless, you will become My spokesman. They for their part may turn to you, but as for you, do not turn to them.\" Just as I am the Creator of worlds and revive the dead, so are you.",
            "\"Please, O Lord, for I am Your servant.\" This teaches that David would humble himself in every place, as it says, \"And he said to him, 'Whose son are you, young man?' And David said, 'I am the son of your servant, Jesse.'\" (1 Samuel 17:58) Because he did not compare himself to a servant who was born in the house, but to a servant who is taken from the market. Another explanation is that David said, \"I am a descendant of she who said, 'I am Ruth, your maidservant. Spread your cloak over your maidservant.'\" (Ruth 3:9) \"You have opened to the disciplined.\" You have opened the prohibition of the date palm frond and permitted it. \"You have opened to the forbidden and made it permissible.\"",
            "\"I will offer You a sacrifice of thanksgiving.\" For anyone who is obligated in a sin offering brings a sin offering, and one who is obligated in a guilt offering brings a guilt offering. Here, we do not say sin offering or guilt offering, but rather a sacrifice of thanksgiving. I must give You thanks. \"So I will offer You a sacrifice of thanksgiving.\"\n"
        ],
        [
            "Praise the Lord, all nations! As it says in the verse (Psalms 86:8), \"There is none like You among the gods, O Lord, nor are there any works like Yours.\" How can flesh and blood create form without being in that form? But the Holy One, blessed be He, created man in His form, as it says (Genesis 1:27), \"And God created man in His own image.\" And He also begets like His form, as it says (Genesis 5:3), \"And he begot a son in his own likeness, after his image.\" The waters are the work of His hands and they swarm, as it says (Exodus 1:7), \"And the waters swarmed.\" When a king who is flesh and blood is criticized, his enemies criticize him, but when the Holy One, blessed be He, is criticized, all praise Him, as it says (Psalms 86:9), \"All nations whom You have made shall come and praise You, O Lord.\" Rabbi Pinchas said that a certain philosopher asked Rabbi Yehoshua ben Chananiah, \"On what day is the whole world equal, and the nations bow to the Holy One, blessed be He?\" He replied, \"One day when all are happy, namely, when the rains come. Everyone is sad when the rains are withheld, and when they come down, everyone is happy and praises the Holy One, blessed be He,\" as it says (Psalms 86:9), \"All nations whom You have made shall come and praise You, O Lord. And when is this? (Psalms 86:10) For You are great and do wondrous things, and there are none like You. And wondrous things refer only to rain, as it says (Job 9:10), \"Who does great things, unfathomable wonders.\" He who gives rain to the earth. Therefore, praise the Lord, all nations. Rabbi Tanchum bar Chiya said, \"The descent of rain is as great as the giving of the Torah. The giving of the Torah brought joy to Israel, and the descent of rain brings joy to all the nations and to all the world, to beasts, to birds, and to wild animals, as it says (Psalms 65:10), 'You visit the earth and water it; You greatly enrich it.' Rabbi says, 'You satisfy its desire,' as it says (Genesis 3:16), 'And to your husband will be your desire.'\"...",
            "Another interpretation of \"Praise the Lord, all nations\" is that Israel says to the nations of the world, \"Praise the Lord!\" And the Lord says to Israel, \"Praise the Lord!\" The groom says, \"Praise the Lord!\" to the bride, and the bride says, \"Praise the Lord!\" to the groom. In the future, the nations of the world will also say \"Praise the Lord!\" at the time when Israel is redeemed from among them, as it is written in Psalms 102:23, \"When the peoples are gathered together.\" And it says in Psalm 98:2, \"The Lord has made His salvation known.\" Therefore, it is said, \"Praise the Lord, all nations.\" Rabbi said, \"Praise the Lord, all nations.\" Rabbi Shimon asked his father, our holy teacher, and said to him, \"Who are all the nations and who are all the peoples?\" He said to him, \"All the nations are the Gentiles who enslaved Israel. All the peoples are those who did not enslave them.\" They said, \"What about those who enslaved Israel? If they praise the Lord, how much more so should we, who were not enslaved by them?\" They began to say, \"His mercy has prevailed over us.\" The earth said, \"The truth of the Lord endures forever.\" What is \"the truth of the Lord endures forever?\" It is the truth of the covenant that God made with our forefathers, as it says in Leviticus 26:42, \"And I will remember My covenant with Jacob.\"",
            "Another matter: \"And the truth of the Lord endures forever.\" The Lord enticed Elijah to go and appear before Ahab, as it is stated: \"And the word of the Lord came to Elijah, saying, 'Go, show yourself to Ahab'\" (1 Kings 18:1). Elijah said to God: \"How can I go, for until now he has not repented?\" The Lord said to him: \"When I watered My world, there was one patch of land that did not receive any rain, as it is stated: 'And a mist would rise from the earth and water the whole surface of the ground' (Genesis 2:6). Even now, go and show yourself to Ahab, and I will give rain.\"",
            "Another interpretation: \"These praise the Lord.\" When Abraham was thrown into the fiery furnace, Gabriel wanted to descend and save him. God said to him, \"I am alone in My world, and he is alone in his world\" (as it says, \"Abraham was one\" in Ezekiel 33:24). It is appropriate for the unique one to save the unique one, as it says, \"I am the Lord who brought you out of Ur of the Chaldeans\" (Genesis 15:7). God said to Gabriel, \"Even so, I am not reducing your reward, for in the future, Abraham's descendants will descend into the fiery furnace to sanctify My name, and you are standing and saving them.\" When Hananiah, Mishael, and Azariah were thrown into the fiery furnace, Uriel, the prince of hail, stood before God and said, \"Master of the Universe, I am the prince of hail, let me descend and extinguish the furnace.\" Gabriel said to him, \"I am the prince of fire, I will go down and cool it from the outside and heat it from the inside, and I will perform a miracle within a miracle.\" God said to him, \"That is appropriate. Descend to save them.\" Hananiah said, \"These praise the Lord, all the nations.\" Mishael said, \"All the peoples should laud Him.\" Azariah said, \"For His kindness endures forever.\" Gabriel answered and said, \"And the truth of the Lord endures forever.\" \"What is 'and truth' [Hebrew: 've'emeth']? It is the thing that You spoke to me in the days of Abraham. 'And truth of the Lord endures forever' - Hallelujah. Another explanation: the three letters of 'emeth' testify to its truth - Aleph is the first letter, Mem is the middle letter, and Tav is the last letter. This is what is written (Isaiah 44:6) 'I am the first and I am the last.'\""
        ],
        [
            "\"Praise the Lord, for He is good, for His mercy endures forever.\" This is what the verse says (Isaiah 3:10), \"Say to the righteous that it is good.\" When a person mentions the righteous, they should mention them for good, as it says, \"Say to the righteous that it is good.\" And when one mentions the wicked, they should mention them for evil, as it says (Isaiah 3:11), \"Woe to the wicked for their evil deeds.\" Similarly, it says (Proverbs 10:7), \"The memory of the righteous is a blessing.\" And so too, when the Holy One, blessed be He, mentions Abraham the righteous, He blesses him, as it says (Genesis 18:17), \"Shall I hide from Abraham what I am about to do?\" What is written afterwards? (Genesis 18:18) \"Abraham will surely become a great and powerful nation.\" And when one mentions Amalek, they curse him, as it says (Deuteronomy 25:17), \"Remember what Amalek did to you.\" What is written afterwards? (Deuteronomy 25:19) \"Blot out the memory of Amalek.\" Therefore, say to the righteous that it is good. Another interpretation of \"Say to the righteous that it is good\" is that the fruit of their deeds will be eaten, as blessings produce fruit, while curses do not, as it says, \"Woe to the wicked for their evil deeds, for what their hands have done will be done to them.\" The term \"fruit\" is used here only to teach that no fruit is produced from curses. Another interpretation of \"Say to the righteous that it is good\" is that the Holy One, blessed be He, calls the righteous good. On Rosh Hashanah, all nations stand in judgment before the Holy One, blessed be He, and each nation says, \"We have triumphed in judgment.\" But on Yom Kippur, the Holy One, blessed be He, pardons Israel and forgives their sins, as it says (Leviticus 16:30), \"For on this day He will forgive you.\" Yet, we still do not know who won the judgment, whether Israel or the nations of the world. When the holiday of Sukkot arrives, all Israel take their lulavs and proclaim their faith in the righteous one of the world, as if he has come and conquered, and they know that Israel has won the judgment. Therefore, say to the righteous that it is good",
            "Another thing, give thanks to the Lord, for He is good; for His mercy endures forever. This is what the scripture says (Isaiah 12:1), \"And in that day you shall say, 'O Lord, I will praise You; Though You were angry with me, Your anger is turned away, and You comfort me.\" The children of Israel should only say gratitude to the Lord for all the goodness that He does with them, as it is said (ibid. 25:1), \"O Lord, You are my God, I will exalt You, I will praise Your name, for You have done wonderful things; Your counsels of old are faithfulness and truth.\" When David saw how good thanksgiving was, he said, \"Give thanks to the Lord, for He is good.\" Since thanksgiving is good, he said this. Similarly, it says (Proverbs 28:13), \"He who covers his sins will not prosper, but whoever confesses and forsakes them will have mercy.\" And it says (Psalms 32:5), \"I acknowledged my sin to You, and my iniquity I have not hidden. I said, 'I will confess my transgressions to the Lord,' and You forgave the iniquity of my sin.\" And it also says (ibid. 92:2), \"It is good to give thanks to the Lord.\" Therefore, give thanks to the Lord, for He is good.",
            "Another thing, why does it say, \"for His mercy endures forever\"? The Lord does not show mercy to Israel for a year or two, but forever. And similarly, you can see that Moses gave them the Torah, which is called mercy, as it says (Proverbs 31:26), \"She opens her mouth with wisdom, and on her tongue is the law of kindness.\" And it was not taken away from them forever, but given to them as an inheritance, as it says (Deuteronomy 33:4), \"Moses commanded us a law, as an inheritance of the congregation of Jacob.\" And similarly, all the mercies that He did with them are forever, as it says (Lamentations 3:22), \"Through the Lord's mercies we are not consumed, because His compassions fail not.\" \"Oh, give thanks to the Lord, for His mercy endures forever.\" Another thing, \"for He is good.\" [An analogy:] It is like a homeowner who used to lend to all the people of his city, and the people of his city would say, \"Remember that homeowner for good, for he gives us all our needs during the rainy season.\" However, during the hot season, he would take three rocks from them. One person came and said, \"I will give you everything in one rock.\" They left the first one and thanked the second one. Then one person came and said, \"I will give it to you for free.\" Therefore, it is appropriate to give thanks to one who gives for free. Thus, the Lord sustains His creatures for free, and it is appropriate to give thanks to Him. Therefore, give thanks to the Lord, for He is good",
            "Let Israel say, \"It is not becoming for a person to say that he is good about himself, unless others testify to his goodness.\" And who testifies to the goodness of the Lord? Jacob said, \"The kindness you have shown me is not for a day or a year, but for eternity,\" as it is written, \"I am unworthy of all the kindness and faithfulness you have shown your servant\" (Genesis 32:11). They asked him, \"How many kindnesses has He done for you?\" He replied, \"They have no measure,\" as it is written, \"God has shepherded me\" (Genesis 48:15). Let Israel say, \"What did I do to them in Egypt? And what did I pay them in the desert?\" (Exodus 13:8) \"And the Lord goes before them by day.\" (Exodus 13:21) \"And what did they do to me at Sinai?\" (Exodus 24:7) \"All that the Lord has spoken, we will do and obey.\" At that moment, it was said, \"I remember the kindness of your youth.\" (Jeremiah 2:2) Let Israel say, \"Let the house of Aaron say, 'God is good, for His kindness is eternal.'\" This can be compared to a homeowner who treated his workers well, but at the time of accounting, he did not scrutinize their work. At the time of threshing, he would serve them the best wine, but they did not know what was going on behind the scenes. Who knows his servants and his palace attendants? And who are the servants of the Lord? The sons of Aaron, who offer sacrifices to Him at all times.",
            "They shall say, \"Please, House of Aaron, what have I done to all those who stood against them?\" Korah and his followers stood up and the earth swallowed them. Uzziah stood up and tried to burn incense, but leprosy broke out on his forehead. And for what I have paid him this reward, that he walked before Me honestly, as it is said, \"He walked with Me in peace and uprightness\" (Malachi 2:6). And he learned My Torah, as it is said, \"The Torah of truth was in his mouth\" (Malachi 2:6).",
            "They shall say, \"Please, House of Aaron.\" These are the midwives who did not listen to Pharaoh, as it is said, \"The midwives feared God\" (Exodus 1:17). And what have I done to their houses...",
            "They shall say, \"Please fear the Lord.\" And who were the ones who feared the Lord? It was the household of David, as it says in Psalms 119:63, \"I am a companion of all who fear You.\" And what did David do with them? As it says in 2 Samuel 7:2, \"Here I am, living in a house of cedar, while the ark of God remains in a tent.\" And what did David say about them in Psalms 89:29-30? \"So I will establish his offspring forever, and his throne as the days of heaven. If his children forsake my law and do not walk according to my rules.\" Another interpretation of \"those who fear the Lord\" refers to Pinchas, who killed Zimri and gave his life for the sanctity of God's name, as it says in Numbers 25:11, \"Pinchas, the son of Eleazar, the son of Aaron the priest, has turned back my wrath from the people of Israel.\" And what did God promise him in verse 12? \"Therefore say, 'Behold, I give to him my covenant of peace, and it shall be to him and to his descendants after him the covenant of a perpetual priesthood, because he was jealous for his God and made atonement for the people of Israel.'\" Another interpretation of \"those who fear the Lord\" refers to converts. Regarding Abraham, it says in Genesis 22:12, \"Now I know that you fear God.\" Regarding Obadiah, it says in 1 Kings 18:3, \"And Obadiah feared the Lord greatly.\" Rabbi Chanina said, \"The praise of Obadiah is greater than that of Abraham and Joseph, for with Abraham and Joseph, the term 'fear' is used only once, while with Obadiah, it is written, 'Obadiah feared the Lord greatly.'\" Another interpretation of \"those who fear the Lord\" refers to Hananiah, Mishael, and Azariah, who were saved from the fiery furnace because they trusted in God, as it says in Isaiah 43:5, \"Fear not, for I am with you; I will bring your offspring from the east, and from the west I will gather you.\" And what did God promise them in verse 6? \"I will say to the north, Give up, and to the south, Do not withhold; bring my sons from afar and my daughters from the end of the earth.\" And not only in this world but also in the world to come, as it says in Psalms 103:17, \"But the steadfast love of the Lord is from everlasting to everlasting on those who fear him.\"",
            "From Egypt I called out to God. \"Mitzrayim\" is what the Jewish people call the Lord in all languages, and He answers them. They called Him \"Shaddai\" in the fields, as it says, \"May El Shaddai bless you\" (Genesis 28:3), and He answered them in the fields, as it says, \"I am El Shaddai; be fruitful and multiply\" (ibid. 35:11). They called Him \"Elohim,\" as it says, \"O Lord, what can You give me?\" (Exodus 2:22), and He answered them, as it says, \"And their cry for help rose up to God\" (ibid. 2:23). They called Him \"Hashem,\" as it says, \"And we cried out to Hashem\" (Deuteronomy 26:7), and He answered them, as it says, \"Hashem heard our voice\" (ibid. 26:8). They called Him \"Yah\" from Egypt, as it says, \"From Egypt I called out to Yah, and He answered me in the expanse of Yah\" (Psalms 81:6). Similarly, it says, \"For what great nation is there that has a god so close to it as Hashem our God whenever we call upon Him?\" (Deuteronomy 4:7). Another meaning of \"Mitzrayim\" is \"speaking of Egypt,\" as it says, \"And they embittered their lives with hard labor, with mortar and with bricks\" (Exodus 1:14). \"In the expanse of Yah\" means that God broadened His kindness to me, as it says, \"The wings of a dove are sheathed with silver\" (Psalms 68:14). Another meaning is in reference to David. When David left his brothers and they left him, all of Israel at that moment lifted their eyes to heaven, and David said, \"A song of ascents. I will lift my eyes to the mountains\" (Psalms 121:1). The Holy Spirit answered him and said, \"Do not let your foot slip; your Guardian does not slumber\" (ibid. 3). In the expanse refers to how God broadened the way for David, and all of Israel followed him until they arrived at the Philistine camp, as it says, \"And the Israelites returned from chasing the Philistines\" (1 Samuel 17:53).",
            "\"The Lord is for me, I shall not fear; What can man do to me? Abraham said, \"What will you do to me, Abimelech?\" Jacob said, \"What will Esau do to me?\" David said, \"What will you do to me, Goliath?\"",
            "The Lord is with me, I will not fear what man can do to me. It is like two people who come to be judged before a judge and are afraid of the judgment. They were told, \"Do not be afraid of the judgment, but strengthen your hearts.\" So too, Israel will stand in judgment before the Lord and they will be afraid, but the ministering angels will say to them, \"Do not be afraid, for he is your kinsman,\" as it is said, \"He will build your cities and send your exiles away.\" And they will reply and say, \"Do not be afraid of the judgment, for he is your brother,\" as it is said, \"For the sake of my brothers and my friends.\" And even more so, he is your father, as it is said, \"Is not he your father who bought you?\" And similarly it says, \"And what great nation is there that has God so close to them?\" This will merit us in judgment, as it is said, \"Israel, my chosen ones.\" Five righteous individuals stood in the world: Noah, Shem, Eber, Abraham, and Assyria. Noah did not care to associate with the wicked, but instead planted a vineyard. Shem and Ever hid themselves. Ashur said, \"How can I live among these wicked people?\" and he went away, as it says, \"From that land, he went out to Assyria\" (Genesis 10:11). Abraham's righteousness stands forever, and he does not leave the Holy One, blessed be He. Even the Holy One, blessed be He, did not abandon him, as it says, \"I am the Lord who brought you out\" (Genesis 15:7).",
            "It is good to trust in God and not rely on the words of one's father or mother. Terach would observe the stars and see the fate of his son Haran, who was burned, and the fate of his son Abraham, who would fill the whole world. All the nations came to Abraham and asked, \"Who are you?\" He replied, \"I will never abandon the God of Heaven.\" They immediately took him and threw him into a fiery furnace, but he did not descend with it. No city, no sanctuary, no fire, and no sword could harm him, for it was God Himself who saved him, as it is said, \"I am the Lord who brought you out.\" Haran's heart was divided and he relied on his father's words. All the nations came to him and asked, \"Who are you?\" He thought to himself, \"If I saw Abraham escape, I will say I am of Abraham, but if not, I will say I am of you.\" When he saw that Abraham had escaped, he said, \"I am of Abraham.\" They immediately took him and threw him into the fiery furnace, but he did not have time to descend before the fire killed him. The angel took him and threw him before his father Terach, as it is said, \"And Haran died before his father Terach.\" (Bereshit 11:28) Terach was wise and could see the fate of his son Haran, who was burned, and the fate of his son Abraham, whose name would fill the whole world. He did not know whether he would have a grandson through a man or a woman, and Sarah, the daughter of Haran, was the wife of Abraham. As it says in (Genesis 29) And Abram and Nahor took wives for themselves. Yiska was Sarah, and the whole world was filled with her influence. It is good to trust in God rather than in generous people, as David says in (Psalms 146:3) Do not put your trust in princes, in human beings, who cannot save.",
            "\"All nations surround me; three times Gog and Magog are destined to come up to Jerusalem, as Sennacherib came up to the Land of Israel, and as Nebuchadnezzar came up to Jerusalem. The first time it says, 'All nations surround me,' for all the world will be gathered and brought up to Jerusalem, as it is said, 'And many nations shall come and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob' (Micah 4:2). The entire portion ends, 'And they are curtains,' therefore it is said in the name of the Lord, 'for I will be to them a wall of fire round about' (Zechariah 2:9). The second time it says, 'Surround me, they surround me,' for all the nations will feel it and be brought up to Jerusalem, as it is said, 'Why do the nations rage, and the peoples imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed' (Psalms 2:1-2). And they are curtains; therefore it is said in the name of the Lord, 'for I will be to them a wall of fire round about' a second time. The third time it says, 'Surround me like bees,' for they will spread models over all the lands, to proclaim the war. As it is said, 'Proclaim ye this among the nations: Prepare for war' (Joel 4:9). And the entire portion ends, 'And they are curtains'; therefore it is said in the name of the Lord, 'for I will be to them a wall of fire round about' a third time.\"...",
            "\"Another thing, all the nations surround me. They are destined to bring all the Gentile nations to ascend to Jerusalem, and Israel is afraid of them. At that time, the Lord says to them, \"Do not fear, you worm Jacob\" (Isaiah 41:14). They surround me too, and they are destined to capture the tribe of Judah, imprison them, and consider delivering each and every one to their enemies, and they will say, \"Let our brethren come and rule over us, and let not our enemies rule over us\" (Zechariah 12:2-3). But the Lord performs miracles for them and causes their enemies to fall before them, as it is said, \"On that day, I will make the leaders of Judah like a fiery furnace among wood, and like a flaming torch among sheaves; they will consume all the surrounding peoples right and left, while Jerusalem itself remains intact in its place\" (Zechariah 12:6). And they are like bees. Therefore, it is said in the name of the Lord, \"For I will be with you like a mighty warrior\" (Jeremiah 20:11). Just as a bee brings honey to its owner, so too will the Lord gather all the nations of the world and bring them up to Jerusalem, as it is said, \"Behold, the day is coming for the Lord\" (Zechariah 14:1). One might think that they will be there for real. Therefore, it is said, \"They will be crushed like fiery thorns\" (Zechariah 12:6). It is like a king upon whom thieves have come, and he is watchful. The king says, \"If I stand over them, they will immediately say, 'What have we found in our hands from the underground hiding place?'\" But I know that they will come three times. In the end, I will stand over them and kill them.\" This king is the Lord, and the thieves are the Gentile nations. The underground hiding place is the city, as it is said, \"I will gather all the nations to Jerusalem\" (Zechariah 14:2). And it is said, \"The city will be captured, the houses plundered, the women ravished, and half the city exiled\" (Zechariah 14:2). And the Lord goes out and fights against them, as it is said, \"Then the Lord will go out and fight against those nations\" (Zechariah 14:3). And the Lord sends a plague upon them, as it is said, \"This will be the plague with which the Lord will strike all the nations\" (Zechariah 14:12). And that is the entire passage. And they are like bees. Therefore, it is said in the name of the Lord, \"For I will be with you like a mighty warrior\" (Jeremiah 20:11). \"You have pushed me violently to fall in my days of calamity, but the Lord...\" (Lamentations 1:14).",
            "My strength and song is God. In this world, they mock me with just two letters, but in the world to come, with five [or four], my strength and song is God and He will be my salvation. And it says (Isaiah 26:4) \"For in Yah, the Lord of Hosts, lies our strength, a song of praise shall resound in the tents of the righteous: 'The right hand of the Lord performs valiantly'.\" The people of Jerusalem say from within, \"A song of praise and salvation.\" The people of Judah say from outside, \"The right hand of the Lord performs valiantly.\" I will not die but live. Abraham said, \"I will not give any credit to all the miracles that were done for me in the days of Nimrod.\" Isaac said, \"I will not give any credit to all the miracles that were done for me in the days of Esau.\" David said, \"I will not give any credit to miracles that were done for me in the days of Goliath and Saul.\"",
            "\"God chastises those He loves. Adversity is beloved since it is purifying, just as sacrifices are. Regarding sacrifices it is written (Leviticus 1:4) 'and it shall be accepted for him to atone for him'. Regarding adversity it is written (Proverbs 3:12) 'for whom the Lord loves, He admonishes'. Furthermore, adversity is even more beloved than sacrifices, as sin offerings and guilt offerings only atone for specific sins, as it is written 'and it shall be accepted for him to atone for him'. But adversity atones for everything. 'God, chastise me in Your discipline.'\"",
            "\"Open for me the gates of righteousness. In the World to Come, a person is asked 'what was your occupation?' and he replies 'I fed the hungry'. They say to him 'this is the gate of those who fed the hungry, enter into it'. Another person says 'I gave drink to the thirsty' and they say to him 'this is the gate of those who gave drink to the thirsty, enter into it'. Similarly, for clothing the naked, raising orphans, and performing acts of kindness, and for all the commandments. David said 'I have done all of these', therefore it is said 'Open for me the gates of righteousness, I will enter into them'.\"",
            "\"This is the gate of the Lord; the righteous shall enter through it.\" A parable of a man who travels on a road with merchandise in his hand. When he reached robbers, he gave them what he had and survived. When he reached customs officials in a foreign land, they warned him that if he did not pay customs for his goods, he would not be able to keep anything. He said, \"Open for me the gates of righteousness.\"",
            "\"I will give thanks to You, for You have answered me and You have become my salvation.\" A parable of a person who prepared his donkey to travel on a journey and went outside the country. Thorns pricked him, a scorpion stung him, the sun beat down on him, and they left him alone. He began standing and praying before God, saying, \"What are my sins and transgressions?\" He was greatly distressed. Not long after, he heard that his caravan had been lost. He began standing and praising God, saying, \"If only I had been there, I would have been like one of them.\" Thus, it says, \"I will give thanks to You, for You have become angry with me.\" (Isaiah 12:1)",
            "\"The stone that the builders rejected has become the cornerstone.\" Abraham had Ishmael from it, and also the sons of Keturah. Isaac had Esau and all his princes from it. But Jacob established twelve tribes from it, and all of them were complete for God, as it says, \"We are all sons of one man, we are sincere.\" (Bereshit 42:11) And it says, \"You are altogether beautiful, my love.\" (Song of songs 4:7)...",
            "By the Lord, this was wondrous in our eyes. Speaking in the Knesset of Israel at a time when they were enslaved in mud and bricks, and after they had left, they began to rise in clouds of glory, and the Egyptians were amazed at them, saying, \"Until now you were enslaved in all kinds of hard labor, and now you are rising in all glory.\" And Israel answers them, saying, \"You are amazed at us, but we are more amazed than you, as it is written (Song of Songs 6:12), 'I did not know my soul had made me chariots of my people, a noble steed.'\" And the Holy Spirit answers and says, \"By the Lord, this was wondrous in our eyes.\" ",
            "Another saying, from David, when he was shepherding his sheep and collecting soft grass, and laying it before the kids and the weak and hard grass before the goats and the sheep. The Lord said, \"This is fit to be a shepherd for the people of Israel.\" And when he became king, they would say about him, \"Yesterday he was a shepherd for the sheep, and today he became a king.\" And he says to them, \"You are amazed at this, but this is what is written (Song of Songs 6:12).\" And the Holy Spirit answers them, \"By the Lord, this was wondrous in our eyes.\" They all answered and said, \"It is wondrous in our eyes.\" A parable: there was a man who carried his load to the duke, and he became an officer, and he says to them, \"You are amazed at me, but I am more amazed than you.\" So when the nations of the world see Israel in peace to come, they will say, \"These are not the ones who were beaten, these are not the ones who were pushed.\" And Israel answers them, \"You are amazed at us, but we are more amazed than you.\" And the Holy Spirit answers them, \"By the Lord, this was wondrous in our eyes.\"",
            "Please, Lord, save us. The people of Jerusalem say from within, \"Please, Lord, save us.\" The people of Judah say from outside, \"Please, Lord, make us successful.\" The people of Jerusalem say from within, \"Blessed be the one who comes.\" And the people of Judah say from outside, \"Blessed are you in the house of the Lord.\" The people of Jerusalem say from within, \"To the Lord.\" And the people of Judah say from outside, \"May He shine His light upon us.\" The people of Jerusalem say from within, \"They have bound the festival with cords, even to the horns of the altar.\" And the people of Judah say from outside, \"My God, I will exalt You.\" The people of Jerusalem and the people of Judah open their mouths and praise and glorify together to the Lord, saying, \"Give thanks to the Lord, for He is good, His kindness endures forever.\" (Psalm 136:17) And the kindness of the Lord is from everlasting to everlasting upon those who fear Him, and His righteousness is upon the children's children."
        ],
        [
            "Blessed are the upright in their way, who walk in the law of the Lord. King Solomon, peace be upon him, said (Proverbs 20:7): \"The righteous who walks in his integrity—blessed are his children after him!\" How fortunate are his children who follow his example! The Almighty only asked of Abraham to be upright, as it says (Genesis 17:1): \"Walk before Me, and be wholehearted.\" Similarly, Moses said to Israel (Deuteronomy 18:13): \"You shall be wholehearted with the Lord your God.\" The word used here is not \"with\" but \"before.\" If you are wholehearted, you are with the Lord your God, just as He is wholehearted, as it says of Him (2 Samuel 22:31): \"His way is perfect.\" Israel is wholehearted, and the Torah is wholehearted, as it says (Psalm 19:8): \"The Torah of the Lord is perfect.\" Therefore, it is said, \"Blessed are the upright in their way,\" for the generation of the desert were both wholehearted and pious. Rabbi Eliezer used to say: \"The Lord said to them (Exodus 22:30): 'You shall be holy men to Me; therefore you shall not eat any flesh that is torn of beasts in the field; you shall cast it to the dogs.'\" He did not say why, but they accepted it upon themselves. He also said to them (Leviticus 19:23): \"And when you come into the land, and have planted all manner of trees for food, then you shall count its fruit as uncircumcised; three years it shall be as uncircumcised to you; it shall not be eaten of.\" He did not say why, but they accepted it upon themselves. Even though they accepted it, they did not ask, \"What reward will we receive for doing them?\" Therefore, it is said, \"Blessed are the upright in their way,\" etc.",
            "\"Blessed are those who keep His testimonies, who seek Him with the whole heart. As it is said, 'If Nazareth has raised you, it has also raised you.' And similarly, Solomon says (Proverbs 4:1-2), 'Listen, my sons, to the instruction of a father and pay attention to gain understanding. For I give you sound teaching, do not abandon my instruction.' (Proverbs 4:4) 'He taught me and said to me, take hold of my words with all your heart; keep my commands, and you will live.' (Proverbs 4:6) 'Do not forsake wisdom, and she will protect you; love her, and she will watch over you.' (Proverbs 4:13) 'Hold on to instruction, do not let it go; guard it well, for it is your life.' Therefore it is said, 'Blessed are those who keep His testimonies.' And similarly, it is said (Proverbs 6:22), 'When you walk, they will guide you; when you sleep, they will watch over you; when you awake, they will speak to you.'\"",
            "\"They did not even act, etc.\" What does \"they did not even act\" mean? The anger does not touch them. Why? Because \"they did not even act\" means that they followed the ways of the Lord. Therefore it is said, \"They went in His ways.\"",
            "You commanded your commandments to be kept diligently. Everywhere that God commanded about the Torah, He commanded them about the Torah. He commanded them in the prophets. He commanded them in the writings. And God said, \"Have I not written for you thirty sayings of counsel and knowledge?\" (Proverbs 22:20). And He also said, \"Hear, O Israel, and be careful to do them\" (Deuteronomy 6:3). And He said, \"Only take care, and keep your soul diligently\" (Deuteronomy 4:9). What is \"take care\"? God said, \"If you keep the Torah, I will keep your soul\" (Talmud, Shabbat 127a). Therefore it is said, \"Take care and keep your soul diligently all the days of your life\" (Deuteronomy 4:9). What are \"all the days of your life\"? If you do the Torah all the days of your life, you will merit to see children and grandchildren. Therefore it is said, \"And you shall teach them to your children and your grandchildren\" (Deuteronomy 4:9). And if you see children and grandchildren, then there will be peace, as it is said, \"May you see your children's children! Peace be upon Israel!\" (Psalms 128:6).",
            "In what way will a youth merit to guard his way, as Solomon said (Proverbs 3:6), \"In all your ways acknowledge Him, and He will make your paths straight.\" If you know God in all matters, He will direct your ways. Similarly, David said (Psalms 16:8), \"I have set the Lord always before me; because He is at my right hand, I shall not be moved.\" And concerning this, David also said (Psalms 30:7), \"O Lord, by Your favor You have made my mountain stand strong.\" What enables my flesh to dwell in security? David said, \"I know that deceit does not rule over my flesh.\" Thus, the righteous are content with no deceit, as they wait and search for what they may do to have a share in the World to Come. Therefore, David said (Psalms 16:11), \"You make known to me the path of life.\" Similarly, Moses said to God (Exodus 33:13), \"Now therefore, I pray You, if I have found grace in Your sight, show me now Your ways.\" And he also said (Psalms 25:5), \"Guide me in Your truth, and teach me.\" And as it is written (Jeremiah 6:16), \"Thus says the Lord: 'Stand in the ways and see, and ask for the old paths, where the good way is, and walk in it.'\" See which way Abraham walked and which way Nimrod walked, and which of them succeeded. See which way Jacob walked and which way Esau walked, and which of them succeeded.",
            "With all my heart I have sought You, do not let me stray from Your commandments. This heart can lead the righteous to the Garden of Eden, while the heart of the wicked brings them down to Gehenna. As it is written, \"Behold, My servants shall eat, but you shall be hungry; behold, My servants shall drink, but you shall be thirsty; behold, My servants shall rejoice, but you shall be put to shame\" (Isaiah 65:13-14). And so David said to his son Solomon, \"And you, my son Solomon, know the God of your father, and serve Him with a whole heart and a willing mind; for the Lord searches all hearts, and understands every intent of the thoughts\" (1 Chronicles 28:9).",
            "The verse \"In my heart I have hidden your word\" means that if a person internalizes the Torah and has it in their heart, the evil inclination does not control them and cannot harm them. As it says in Proverbs 8:12, \"I, wisdom, dwell with prudence.\" Where wisdom resides, the evil inclination does not reign. Similarly, in Psalm 37:31 it says, \"The Torah of his God is in his heart; his steps will not falter.\" And as Moses says in Deuteronomy 11:18, \"Therefore, impress these My words upon your heart and upon your soul.\" Therefore, it is said, \"In my heart I have hidden your word.\"",
            "\"Reward Your servant, that I may live and keep Your word.\" This is what Isaiah said (Isaiah 59:18), \"According to their deeds, so will He repay wrath to His adversaries.\" The Lord pays the wicked according to their deeds, and to the righteous, He pays them according to their works. He pays the wicked (Isaiah 34:5), \"For My sword shall be bathed in heaven; behold it shall come down upon Edom, and upon the people of My curse, to judgment.\" And He rewards the righteous, as it says in Psalm 73:1, \"Truly God is good to Israel, to such as are pure in heart.\" And it says in Isaiah 63:7, \"I will mention the loving-kindnesses of the Lord, and the praises of the Lord, according to all that the Lord has bestowed on us, and the great goodness toward the house of Israel, which He has bestowed on them according to His mercies, and according to the multitude of His loving-kindnesses.\" The Lord does not pay anything for free, neither to the wicked nor to the righteous. The evil that comes upon the wicked is not brought upon them by the Lord. As it says in Lamentations 3:38, \"Out of the mouth of the Most High proceedeth not evil and good.\" But they bring it upon themselves. And it says in Isaiah 3:9, \"The shew of their countenance doth witness against them.\" What does He reward the righteous with? Life, without any charge. And it says in Psalm 103:2-4, \"Bless the Lord, O my soul, and forget not all His benefits, who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction.\" And not only this, but He does many righteous deeds, as it says in Psalm 146:7, \"The Lord executeth righteousness and judgment for all that are oppressed.\" And it says in Psalm 116:7, \"Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee.\" And David said to the Lord, \"Reward Your servant with life, that I may keep Your word.\" And why does He reward me with life? Because I keep Your word. Life is the Torah. And it says in Proverbs 4:13, \"Take fast hold of instruction; let her not go: keep her; for she is thy life.\" Therefore it is said, \"Recompense on Your servant, I will live.\" David said to him, \"Master of the universe, it is Your will that I keep Your word. Unveil my eyes that I may perceive wonders from Your Torah. And if You do not unveil my eyes, how can I know? Therefore it is said, 'Unveil my eyes and I will perceive wonders.' Even though my eyes are open, I know nothing. Come and see, even though Samuel was a prophet, he knew nothing until the Holy One, blessed be He, unveiled his ear, as it is said (I Samuel 9:15), 'And the Lord had revealed to Samuel.' Likewise, Nebuchadnezzar said (Daniel 2:47), 'Truly your God is a God of gods and a Lord of kings, and a revealer of mysteries.' And so did Daniel say (Daniel 2:30), 'But as for me, this mystery has not been revealed to me for any wisdom that I have more than any living man, but in order that the interpretation may be made known to the king.' And he said (Daniel 2:22), 'And He reveals the deep and secret things.' So did David say, 'Unveil my eyes that I may perceive wonders from Your Torah.' And why does he say (Psalms 119:129), 'Your testimonies are wonderful?' 'Wonderful' refers to the Torah. And so the Scripture says, 'Wonderful are Your testimonies.' Therefore it is said, 'Wonders from Your Torah are treasures.' And so the Scripture says (Proverbs 21:20), 'A desirable treasure.' It is a hidden treasure, as the Scripture says (Deuteronomy 33:19), 'And of the hidden treasures of the sand.' There are many doors and many entrances in it, as it says (Psalms 24:7-8), 'Lift up your heads, O gates, and be lifted up, O ancient doors, that the King of glory may come in!' And so David said, 'The Torah is full of wonders.' Moses said, 'It is not a wonder from you, as it says (Deuteronomy 30:11), 'For this commandment which I command you this day, it is not too hard for you.' It is not too hard for you, but it is a wonder from you, because you did not toil in it. Therefore it is said, 'Wonders from Your Torah.'...",
            "I am a stranger in the land; do not hide your commandments from me. And just as David was a stranger, it is said that just as a convert today knows nothing of the Torah, so too the eyes of a person are open and he knows nothing of the Torah. And if David, who said all these psalms and songs, said \"I am a stranger in the land and know nothing,\" how much more so are we who know nothing of the Torah? Therefore it is said, \"I am a stranger in the land.\" And so it is written (1 Chronicles 29:15), \"For we are strangers before You, and sojourners, as were all our fathers; our days on earth are like a shadow.\" This shadow passes over a person. And when are our days like a shadow? If we do not study and engage in the Torah. And our sages have taught us today that the day is short, the work is abundant, the laborers are lazy, the wages are high, and the owner of the house is pressed. Therefore it is said, \"I am a stranger in the land; do not hide your commandments from me.\"",
            "\"My soul longs for your laws at all times.\" He said to him, \"What is 'my soul longs'? I would open the Torah portion, and I would see the beauty of it to the right and to the left, and I would not have time to move away from it. Therefore, I would meditate on it [i.e. \"long for it\"]. But who could move away [from the Torah] when it is already said, 'Its measure is longer than the earth and broader than the sea' (Job 11:9)? Therefore, it is said, 'My soul longs [for your laws]...'\"",
            "\"My soul clings to the dust; give me life according to your word.\" Isaiah said (Isaiah 40:8), \"The grass withers, the flower fades, but the word of our God will stand forever.\" There are things that God said to our forefather Jacob, as it says (Genesis 28:14), \"Your offspring shall be like the dust of the earth.\" Just as the dust of the earth grinds all metals, and yet endures forever, so too will your children grind all the nations and they will endure forever. (ibid) \"You shall spread out to the west and to the east and to the north and to the south.\" Similarly, Isaiah said (Isaiah 52:2), \"Shake yourself from the dust, arise; sit down, O Jerusalem.\" And the sons of Korah said (Psalm 44:25), \"Why do you hide your face and forget our affliction and our oppression? For our soul is bowed down to the dust; our belly clings to the ground.\" Immediately, may your help come to us. And so Hannah says (1 Samuel 2:8), \"He raises up the poor from the dust; he lifts the needy from the ash heap.\" They have come to the land that upholds them. Therefore, David said to Him, \"My soul clings to the dust, etc.\"",
            "\"I recount my ways and You answer me; teach me Your statutes. I confess my sins and disclose all my transgressions, saying: 'I have sinned against You, and You, for Your part, have disciplined me; may it be for the purpose of my sin that You have chastened me.'  As it is said, 'We have sinned and we have transgressed, we have been wicked and we have rebelled, we have turned away from Your commandments and from Your ordinances' (Daniel 9:5). 'And we did not heed the voice of the Lord our God to follow His Torah which He set before us through His servants the prophets' (ibid. 10). Because of this, as it is said, 'Behold, we are today slaves, and as for the land that You gave to our forefathers to eat of its fruit and its goodness, behold, we are slaves upon it' (Nehemiah 9:36). Yet even though we are slaves, we are loyal to You, as it is said, 'But with all this we make a binding pledge and sign it, and we are righteous in everything that comes upon us' (ibid. 10:29). 'And You are righteous concerning all that has come upon us' (ibid. 9:33). Therefore it is said, 'I recount my ways and You answer me; teach me Your statutes' (Psalms 119:26). And even though I have sinned, I confess to You, for this reason You have taught me Your decrees.\"",
            "...\"Direct me through Your commandments; for they are my meditation. What does 'Direct me' mean? David said to God, 'My Master, do not tell me that I should understand on my own. Consider for Yourself that if You do not give me understanding, I will not know anything.' Therefore it is said, 'Direct me through Your commandments, and I will speak of Your wonders.'\"",
            "\"My soul leaks from the brokenness that befell me. What is \"brokenness\" among all the troubles that come upon me? There is no year without its brokenness, no new thing without its rumor, and no day without its trouble (Ezekiel 7:26). One trouble comes after another, and one rumor after another. Therefore, my soul leaks from the brokenness that befell me, as you say. What is \"as you say\"? Just as Moses said (Deuteronomy 29:12) \"so that He may establish you today as His people,\" etc. Therefore, my soul leaks from the brokenness that befell me. A handful today, a handful tomorrow, until it overcomes and emerges. Therefore it is said, \"My soul leaks from the brokenness that befell me,\" etc.\"",
            "\"Teach me, O Lord, the way of Your statutes, etc.\" Solomon said in Proverbs 3:13 \"Happy is the man who finds wisdom, and the man who gains understanding,\" and in verse 14 \"For her [wisdom's] profit is better than the profit of silver, and her gain than fine gold.\" In verse 15 he says \"She is more precious than rubies, and all the things you may desire cannot compare with her.\" There were three who asked for wisdom from the Holy One, blessed be He: David, Solomon, and the Messiah. David said, \"Teach me, O Lord, the way of Your statutes.\" Solomon said in 2 Chronicles 1:10 \"Give me now wisdom and knowledge.\" The Holy One, blessed be He, said to him in verse 12, \"Wisdom and knowledge are granted to you.\" Concerning the Messiah, it says in Psalm 72:1, \"Give the king Your judgments, O God.\" Therefore, it says \"Teach me, O Lord, the way of Your statutes.\" What does \"teach me\" mean? David said, \"Do not say to me that they are in front of you [i.e. easily accessible]. Rather, you should teach me,\" as it says in Psalm 119:73, \"Give me understanding, and I shall keep Your law; indeed, I shall observe it with my whole heart.\" Therefore, it says \"Teach me, O Lord, the way of Your statutes.\" What is \"the way\"? It means \"make it [the Torah] for me a way.\" \"And I shall treasure it [the Torah] with my whole heart.\" What is \"treasure it with my whole heart\"? It means that the Torah should be in his hands like a person who is occupied with Torah all his days, and he puts it aside as if he has not occupied himself with it. And so it is with everything. Why is this compared to one who makes a vessel for the king and brings it to him, and it breaks in his hand, as if he has not made it at all? Similarly, a person who is engaged in Torah all his days, and then puts it aside, should be concerned that he has engaged in Torah and then put it aside. And so it was with Ahithophel. What did he benefit? Rather, David said, \"Teach me, O Lord, the way of Your statutes, and I shall treasure it with my whole heart.\" And so it says in Psalm 19:11-12, \"Moreover by them Your servant is warned, and in keeping them there is great reward. Who can understand his errors? Cleanse me from secret faults.\" And it says in Psalm 119:165, \"Great peace have those who love Your law, and nothing causes them to stumble.\"",
            "\"And bring me your mercy, Lord, your salvation, as you have promised. The same mercy you promised our ancestors. As it is said, 'You will give truth to Jacob and mercy to Abraham' (Micah 7:20). And so did Moses say, 'You have led with your mercy this people, whom you have redeemed' (Exodus 15:13). Thus David said, 'Bring me your mercy, Lord' (Psalm 40:12). What is the mercy that you show us that you save us? And if you save us, I have something to say and answer to those who insult me, even though I am silent now, as it says, 'I am silent; I will not open my mouth, for you are the one who has done it' (Psalm 39:10). Your will is that I should answer them, as it says, 'Remove your affliction from me; by the force of your hand I am perishing' (Psalm 39:11). That is why it is said, 'I will answer those who insult me' (Psalm 69:10). What are they insulting you about? As it says, 'Because for your sake I have borne reproach; shame has covered my face' (Psalm 69:8). And so it says, 'For I have eaten ashes like bread, and mingled my drink with tears, because of your indignation and wrath; for you have lifted me up and cast me down' (Psalm 102:10-11). And they insult me, saying, 'Where is your God?' (Psalm 42:4). The Lord said to him, 'For my sake you are insulted, and I will remove your disgrace' (Isaiah 25:8). And so it says, 'In that day they will say, \"Surely this is our God; we have waited for him, and he has saved us\" ' (Isaiah 25:9). And the wicked who said, 'Where is your God?' will acknowledge and say, 'This is the Lord we have waited for; let us rejoice and be glad in his salvation.' \"",
            "Remember the word that you spoke to your servant, for it has given me hope. As Jeremiah said (Jeremiah 5:3), \"O Lord, do not your eyes look for truth? You have struck them down, but they felt no anguish; you have consumed them, but they refused to take correction. They have made their faces harder than rock; they have refused to repent.\" God said to him, \"What do you think?\" He replied, \"You have struck them down, but they felt no anguish; you have consumed them, but they refused to take correction. They have made their faces harder than rock; they have refused to repent.\" \"Your eyes look for truth,\" said the Lord. \"Where is that truth that Abraham believed in, as it is said (Genesis 15:6), \"And he believed in the Lord?\" Similarly, David said, \"Remember the word that you spoke to your servant,\" that same word that was fulfilled for Abraham between the pieces, as it is said, \"Remember the word that you spoke to your servant, for you have given me hope.\" I hope for what you promised Abraham (Genesis 22:17), \"I will surely bless you and make your descendants as numerous as the stars in the sky.\" That is why it says, \"For you have given me hope.\" This is my consolation in my suffering, and I am comforted by what Moses said (Exodus 32:13), \"I will give you all the land I promised to Abraham and his descendants forever.\" That is why it says, \"Remember the word that you spoke to your servant.\" This is my consolation in my suffering, for your promise has given me life. The arrogant mock me excessively, but I have not turned away from your law. What do the mockers say? They tell me, \"The one who exiled you has not yet brought you back.\" And as it says (Lamentations 3:46), \"They open wide their mouths at me, saying, 'Aha! Aha! Look at us!'\" They say among the nations, \"They will never live in peace.\" That is why it says, \"The arrogant mock me excessively.\" Nevertheless, I have not turned away from your law. And they keep telling me, \"Don't be like yesterday and don't keep the Sabbath, and don't read.\" But I am afraid of you, and I do not listen to them, for their words are like dry grass. Just as dry grass does not last, so their words do not last forever. And as it says in the Scriptures (Isaiah 40:8), \"The grass withers and the flowers fall, but the word of our God endures forever.\" Just as you endure forever, so do your words. As it says (Isaiah 40:8), \"The word of our God will stand forever.\"",
            "I said, \"I will keep Your words, O Lord.\" Moses said (Deuteronomy 7:6), \"For you are a holy people to the Lord your God.\" It is written here not \"in you\" but \"in you the Lord your God has chosen.\" Even one of you is more beloved before the Holy One, blessed be He, than all the nations of the world. And so Isaiah said (Isaiah 40:17), \"All the nations are as nothing before Him, etc.\" Therefore, it is said, \"In you the Lord your God has chosen.\" He chose you, and you chose Him. And so it says (Psalm 135:4), \"For Jacob, He chose for Himself, etc.\" The Lord chose Jacob, and Jacob chose Him. And so it says (Song of Songs 6:3), \"I am my beloved's, etc.\" He says to you, \"You are My portion,\" and you say to Him (Lamentations 3:24), \"My portion, O Lord.\" And so He says, \"You are My portion, and I am yours.\" And what do I ask of you? Things that are said (Deuteronomy 6:6-7), \"And these words which I command you today shall be in your heart, etc.\" And so it says (Deuteronomy 11:18), \"Therefore, you shall lay up these words of mine in your heart, etc.\" Therefore, it is said, \"I said, 'I will keep Your words, etc.'\" \"I entreat Your favor with all my heart; be gracious to me according to Your promise\" (Exodus 33:19), \"and I will have compassion on whom I will have compassion, etc.\"",
            "You have done well with your servant, O Lord, according to your word. You are good and do good. You are good in this world and do good in the world to come. You were good to the fathers and do good to their children after them. Therefore it is said, \"You are good and do good.\" They multiply lies upon me, O arrogant ones, but I will keep your precepts with my whole heart. When they afflict me, they will be many and so on. They multiply lies upon me, O arrogant ones. What does it mean \"they multiply lies upon me\"? It is said, \"Come, let us deal wisely with him\" (Exodus 1:10). I will keep your precepts with my whole heart. And when they afflict me, I will abound and so on. They multiply lies upon me, O arrogant ones. What does it mean? It is said, \"And he said, 'When you help the Hebrew women give birth, observe them on the birthstool; if it is a son, kill him, but if it is a daughter, she shall live'\" (Exodus 1:16), and the midwives feared God. And in that distress, I will keep your precepts with my whole heart.",
            "\"Your hands have made me and fashioned me; Job said (Job 10:8-9), 'Your hands have made me and fashioned me...Have You not poured me out like milk and curdled me like cheese? You clothed me with skin and flesh, and knit me together with bones and sinews.' Who has done all these things? David said, 'You are God, Your hands have made me and fashioned me.' This vessel, when it is beautiful, who is praised? You say, 'The one who made it.' Thus, David said, 'I am the vessel and You are the craftsman who made me beautiful, so that people will praise You.' Therefore, it is said, 'Your hands have made me and fashioned me.' Teach me, and I will learn Your commandments. David said, 'They do not put wine in a wine skin until they have first plastered it with plaster. So too, You have plastered me, and afterwards put wine in me.' Understanding is the plaster, and the Talmud is the wine. 'Give me understanding, and I will learn Your commandments.' (Proverbs 4:5) 'Acquire wisdom, acquire understanding.' (Proverbs 4:5) 'With all your acquisitions, acquire understanding.' (Proverbs 4:7) And it also says (Proverbs 1:2), 'To know wisdom and discipline, to perceive the words of understanding.' One who has wisdom but does not have understanding is like one who has bread but nothing to eat with it. And one who has understanding but does not have wisdom is like one who has a dish but nothing to eat in it. But one who has both wisdom and understanding is like one who has bread and a dish, and can eat and be satisfied. Thus, David said, 'Bread is wisdom and the dish is understanding. And one who has neither is without anything.' The custom of the world is that a person who receives a share of one hundred measures is nothing. Thus, it is said, 'Teach me, and I will learn Your commandments.'\"",
            "\"They shall see and rejoice, those who fear You, etc. When do the people of Israel rejoice? When they see their king or president engaging in Torah study. As it is written (Psalms 35:27), 'Those who desire my vindication shall shout for joy and be glad.' And what is written afterwards (Psalms 35:28), 'My tongue shall speak of Your righteousness, and of Your praise all day long.' Therefore, as long as the king is engaged in Torah study, the people of Israel are happy. Therefore it is said, 'They shall see and rejoice, those who fear You, etc.'\"",
            "I have known, O Lord, that Your judgments are righteous, and that You afflicted me with faithfulness. So said David: all the judgments and afflictions that You brought upon me, and the sufferings that You inflicted upon me, You did so with righteousness. I did not cry out in protest at that time, but I knew, O Lord, that Your judgments are righteous. Similarly, it is said of David in 2 Samuel 15:30: \"And David went up by the ascent of the Mount of Olives, weeping as he went up.\" It is possible that he cried out in protest or lament, but he only said a psalm, as it is said in Psalm 3: \"A psalm of David, when he fled from Absalom his son.\" Therefore it is said, \"I have known, O Lord, that Your judgments are righteous.\" David said to God, \"You afflicted me, now comfort me. Just as You afflicted me, may Your mercy comfort me, as You have promised Your servant.\" What statement is this that Ethan the Ezrahite made, \"And I am crushed before Him because of His foes?\" Therefore it is said, \"As You have said to Your servant, so may Your mercy come to me, that I may live.\" David brought upon himself the mercy that was present when You created the world, with mercy. As it is said, \"Remember Your mercy, O Lord.\" Therefore it is said, \"May Your mercy come upon me, and I will live.\"",
            "\"Let the wicked be ashamed, for they have lied against me, etc.\" David said, \"Even though the wicked may oppress me, I have not forsaken the Torah.\" Similarly, it is written (2 Samuel 21:22), \"These four were born to the giant in Gath, etc.\" Even though they came upon me, I did not forsake the Torah, but rather (2 Samuel 22:1), \"David spoke to the Lord the words of this song, etc.\" \"Let those who fear You return to me and those who know Your testimonies.\" \"Let my heart be sincere in Your statutes, etc.\" A pot in which I ate non-sacred food, I did not eat sacred food in it so that I would not be embarrassed. Therefore it is said (Psalms 119:80), \"My heart is breached within me.\" And it is written (Psalms 119:80), \"Let my heart be sincere in Your statutes.\" And it is written (Psalms 51:12), \"Create in me a pure heart, O God.\" The heart is what causes a person to be ashamed of what he knows he has done and is ashamed of himself. Therefore it is said (Proverbs 14:10), \"The heart knows its own bitterness, and a stranger does not share its joy.\" And the heart is what brings joy. And so David said, \"Let my heart be sincere in Your statutes.\" And just as David asked for it, so did the Lord give him, as it is said (2 Samuel 22:36), \"And You have given me Your shield of salvation, etc.\" Therefore it is said, \"So that I will not be ashamed.\"",
            "\"My soul has pined for Your salvation\" (Psalms 119:81), as Jeremiah said, \"Why do You forget us forever?\" (Lamentations 5:20), \"You have spurned us and rejected us,\" but \"Restore us to Yourself\" (Lamentations 5:21). Similarly, it is said, \"The harvest has passed, the summer has ended, and we are not saved\" (Jeremiah 8:20), and David said, \"How long, O Lord? Will You forget me forever?\" (Psalms 13:2) and \"You, O Lord, have knowledge; remember me and take note of me; avenge me of my persecutors. Do not, because of Your patience, lead me to disillusionment. Take note that I suffer disgrace for Your sake\" (Jeremiah 15:15). You are patient, but our spirit is weak, and the longer You wait, the more our souls are consumed. Therefore, it is said, \"My soul has pined for Your salvation.\" \"My eyes fail from searching Your word, saying, 'When will You comfort me?'\" (Psalms 119:82). Why did my eyes fail? Concerning this, it is written, \"For a set time, an appointed time; though it tarries, wait for it, for it will surely come, it will not delay\" (Habakkuk 2:3). The appointed times have passed, yet You have not comforted me. Therefore, it is said, \"When will You comfort me?\" \"For I am like smoke, long neglected\" (Psalms 119:83). However, Daniel said, \"Many shall purify themselves and be cleansed and refined; the wicked shall act wickedly and none of the wicked shall understand, but the wise shall understand\" (Daniel 12:10). We have already been refined and cleansed; we have already endured all manner of affliction, as it is said, \"For I am like smoke, long neglected.\" There is no greater refinement than death, as it is said, \"How many are the days of Your servant?\" (Psalms 119:84). Even though You brought Israel out of Egypt, we fear that they will be subjugated in the midst of the building. If it is Your will, do for us as it is said, \"Make known among the nations in our sight\" (Psalms 79:10). The Holy One, Blessed be He, said to them, \"You ask Me to act, and I shall indeed act, as it is said, 'I will repay Babylon and all the inhabitants of Chaldea for all the evil they have done to Zion in your sight'\" (Jeremiah 51:24). \"The wicked have dug pits for me\" (Psalms 119:85). Israel said to the Holy One, Blessed be He, \"The wicked have not dug one pit for me, but many.\" It is written in the Torah, \"You shall not slaughter it and its young both in one day\" (Leviticus 22:28), and concerning me it is written, \"Upon the iniquity of their fathers they will stumble\" (Hosea 10:14). It is written in the Torah, \"He shall pour out its blood\" (Leviticus 17:13), and concerning me it is written, \"I have been poured out like water\" (Psalms 22:15).",
            "\"The word of God stands firm in the heavens forever. Isaiah said (Isaiah 40:8), 'The grass withers, the flower fades, but the word of our God will stand forever.' Similarly, David said (Psalm 89:3), 'Forever, O Lord, your word is firmly fixed in the heavens.' And why is it standing firm without change, not based on one witness or two, but every supreme court appoints it? And so it says (Psalm 89:8), 'O Lord God of hosts, who is mighty as you are, O Lord, with your faithfulness all around you?' And so Daniel says (Daniel 4:14), 'According to the decree of the watchers, the sentence is announced, and the decision of the holy ones, to the end that the living may know that the Most High rules the kingdom of men and gives it to whom he will and sets over it the lowliest of men.' And it says (Daniel 2:28), 'But there is a God in heaven who reveals mysteries, and he has made known to King Nebuchadnezzar what will be in the latter days.' And why does it say 'and a great army'? They said that a great army is appointed over it. Therefore it says (Daniel 4:31), 'The sentence is by the decree of the watchers, the decision by the word of the holy ones, to the end that the living may know that the Most High rules the kingdom of men and gives it to whom he will and sets over it the lowliest of men.' Job said (Job 23:13), 'But he is unchangeable, and who can turn him back? What he desires, that he does.' They said to Micah, 'What have you seen?' He said (1 Kings 22:19-20), 'I saw the Lord sitting on his throne, and all the host of heaven standing beside him.' \" And the Lord said, \"Who will entice [him]...?\" (2 Samuel 24:1). And one [commentator] says this [means] one thing, and another [commentator] says [it means] another thing. But they all agree upon it. Therefore it is said: \"Forever, O Lord, Your word stands firm in heaven\" (Psalms 119:89). What is the meaning of \"Your word stands firm in heaven\"? What is this thing that stands firm in heaven? Rather, the Holy One, blessed be He, said, \"Upon what do the heavens stand? Upon that which I said, 'Let there be an expanse in the midst of the waters,' and it was so\" (Genesis 1:6-7). And it is written, \"For He spoke, and it was; He commanded, and it stood\" (Psalms 33:9). That very thing which He said, He made. Therefore it is said (Psalms 148:5), \"He commanded, and they were created.\" In the word of the Lord, the heavens were made, and in that very thing with which He created them, they stand forever. Therefore it is said, \"Forever, O Lord, Your word stands firm in heaven\" (Psalms 119:89). \"Your faithfulness endures to all generations\" (ibid. v. 90). The heavens and the earth stand [firm] based on faith, as it is said (ibid. 89:3), \"The world stands firm with Your kindness.\" And likewise it says (Proverbs 20:9), \"Who can say, 'I have purified my heart, I have cleansed myself from my sins'?\" And (Job 15:15), \"Behold, He does not trust in His holy ones; even the heavens are not pure in His eyes.\" And who can escape, as everything stands in judgment. Therefore it is said (Micah 1:3), \"For behold, the Lord is coming out of His place, and He will descend and tread on the high places of the earth. And the mountains will melt under Him, and the valleys will split open like wax before the fire, like water poured down a steep slope\" (Micah 1:3-4).",
            "\"Luli toratecha she'asui v'goh...\". Israel said: \"If not for Your Torah that was with me and was my delight, then I would have been lost in my affliction.\" Similarly, Moses says in Psalm 94: \"In the multitude of my anxieties within me, Your comforts delight my soul.\" And Pharaoh says in Exodus 5: \"Let the work be heavier on the men.\" They had books and would amuse themselves with them from Sabbath to Sabbath. Therefore it is said: \"Your Torah is my delight forever; I will not forget Your precepts.\" They are life to Israel; if not for them, there would be no life. As it is written in Deuteronomy 30:20: \"For He is your life and the length of your days.\" And it is written in Proverbs 8:35: \"For whoever finds me finds life.\" And it is written in Proverbs 9:11: \"For by me your days will be multiplied, and years of life will be added to you.\" Israel said to God: \"It is possible for a heifer to plow in two furrows. Why then did You say: 'For they are My servants, whom I brought out of the land of Egypt'?\" To which God responds: \"I will save you from the oppressor.\" As it is written in Psalm 116: \"Redeem me from the oppression of man.\" Therefore it is said: \"Save me, and I will be saved.\"",
            "\"I have loved your Torah,\" as Solomon said (Proverbs 5:19), \"A loving deer, a graceful doe: let her breasts satisfy you at all times; be exhilarated always with her love.\" The loving deer and graceful doe refer to the Torah, which everyone loves. The Lord said to Israel (Isaiah 1:4), \"Why will you be stricken anymore? You will revolt more and more: the whole head is sick, and the whole heart faints.\" Likewise, it says (Ecclesiastes 9:9), \"Enjoy life with the woman whom you love all the days of your fleeting life which He has given you under the sun; for this is your reward in life and in your toil in which you have labored under the sun.\" Therefore, David said, \"I have loved,\" as it says (Psalm 119:97), \"O how I love Your Torah! It is my meditation all the day.\" Whoever loves the Torah loves nothing but life, as it says (Proverbs 8:35), \"For whoever finds me finds life and obtains favor from the Lord.\" David also said, \"I have loved,\" as it says (Deuteronomy 6:5), \"And you shall love the Lord your God with all your heart and with all your soul and with all your might.\" And it is written (Deuteronomy 6:6), \"And these words, which I command you this day, shall be upon your heart.\" Therefore, it is said, \"I have loved your Torah,\" etc. \"I go to bathe, and it is with me; I sleep, and it is with me.\" Just as I was commanded (Deuteronomy 17:19), \"And it shall be with him, and he shall read it all the days of his life,\" so it is with me. As it is written (Proverbs 6:22), \"When you walk, it shall lead you; when you lie down, it shall keep you; and when you wake up, it shall talk with you.\" I did not make it a primary focus, for I did not make it a burden, but rather songs. And so it says (Psalm 119:54), \"Your statutes have been my songs in the house of my pilgrimage.\" And not just songs, but also conversation, as it says (Psalm 119:97), \"Your commandment makes me wiser than my enemies, for it is ever with me.\" It stood by me against my enemies, as it says (Psalm 119:98), \"From all my teachers I gained understanding, for Your testimonies are my meditation.\" It stood by Joseph in Pharaoh's house, as he said to his servants (Genesis 41:38), \"Can we find such a one as this, a man in whom is the spirit of God?\" And it stood by Daniel in the court of Nebuchadnezzar. And so Moses says (Deuteronomy 4:6), \"Keep and do them [the commandments] and so on.\" Therefore it is said, \"From my enemies You have made me wise through Your commandments, for they are always with me\" (Psalms 119:98). What do I care that I have not dealt with other books except for this [Torah]? Similarly, Solomon says (Ecclesiastes 12:12), \"Of making many books there is no end,\" and he also says (Proverbs 25:16), \"Have you found honey? Eat only what you need, that you not have it in excess and vomit it.\" The Torah is compared to a jar full of honey, and if one puts a quarter of it with water, a quarter of honey will come out of it. So too, if other matters enter your heart, words of Torah will emerge from it. Therefore it is said, \"For they are always with me, from all my teachers I have gained understanding.\" What does it mean, \"from all my teachers\"? A person needs friends and disciples in Torah, so if he forgets something, he can ask his friends and they will remind him. Similarly, it says (Ecclesiastes 4:9), \"Two are better than one, for they have good reward for their toil,\" and (Ecclesiastes 4:11), \"Also, if two lie down together, they will be warm; but how can one be warm alone?\" (Ecclesiastes 4:10), \"For if they fall, the one will lift up his fellow.\" Therefore it is said, \"From all my teachers I have gained understanding.\" And who caused me to have discussions with the elders? As it is said (Job 12:12), \"With the aged is wisdom, and in length of days understanding.\" What does it mean, \"With the aged is wisdom\"? You honored the elders, and did not take them out of Egypt until You said (Exodus 3:16), \"Go and gather the elders of Israel,\" and You did not give the Torah until You said (Exodus 19:7), \"And Moses called for the elders of the people, and set before them all these words which the LORD commanded him.\" And it says (Leviticus 19:32), \"You shall rise before the gray-headed, and honor the face of the old man, and fear your God: I am the LORD.\" From the honor that you have given to the elders, I will keep Your precepts. Therefore it is said, \"With the aged is wisdom.\" God said to him, \"Until now you have not seen anything; yet you will see, as it is said (Isaiah 24:23), 'For the LORD of hosts will reign in Mount Zion and in Jerusalem, and before His elders shall be glory.'\"",
            "\" A candle to my feet, etc.\" Solomon said (Proverbs 4:18), \"But the path of the righteous is like the light of dawn, etc.\" (Proverbs 4:19) \"The way of the wicked is like darkness, etc.\" Why are the wicked compared to someone who walks in the dark without a candle and stumbles over a stone, hits a tree in front of him, falls into a river and doesn't know where he is going? Similarly, the wicked have no light, as it says, \"the way of the wicked is like darkness.\" But the righteous are like someone who walks in the dark with a candle in his hand, finds a stone and avoids it, sees a tree and doesn't hit it at all. Thus, David said, \"A candle to my feet, etc.\" (Psalms 119:105) And it is written (Proverbs 6:23), \"For the commandment is a lamp, etc.\" And David also said, \"Even if I desire and seek to sin, the words of the Torah do not let me go, if I seek to go, they illuminate before me.\" Therefore it is said, \"a candle to my feet, etc.\" \"I have sworn and I will fulfill it.\" David would take two rewards - the reward for the oath and the reward for the commandment. He swore to take the reward for the lulav and the reward for making a sukkah, and he would take the reward for the oath and the reward for the commandment of sukkah, lulav, tzitzit, tefillin, and circumcision. Therefore it is said, \"I have sworn and I will fulfill it, etc.\"",
            "I hate branches. As it says in Proverbs 8:13, \"The fear of the Lord is to hate evil.\" So the Lord hates those who hate the way of life and walk in the way of evil. David said to him, \"Whatever you hate, I hate.\" Therefore it is said, \"branches, etc.\" And what are branches? Anyone who departs from the ways of the Lord. And so it says in Ezekiel 31:6, \"All the birds of the heavens made their nests in his boughs; under his branches all the beasts of the field gave birth to their young; and under his shadow lived all great nations.\" This means branches. And so Elijah said in 1 Kings 18:21, \"How long will you waver between two opinions? If the Lord is God, follow him; but if Baal is God, follow him.\" I hate branches, that is, people who think they fear God because of their sufferings and not out of love, and also those who depart from the ways of God and follow the ways of men. David said, \"I did not do them out of compulsion or fear, but out of love, as it says, 'I love your law.'\" I hate what you hate and love what you love. Flesh and blood carry out His decree, and everyone does them, even though they do them out of fear. I, on the other hand, do them out of love for the Torah. And so it says, \"What I love, etc.\" Because I love it, do not leave me, but be my hiding place and shield. Another verse says, \"You are my shield and my savior, etc.\" This is what you said to Abraham in Genesis 15:1, \"Do not be afraid, Abram. I am your shield, etc.\" And so it says in 2 Samuel 22:36, \"You have given me the shield of your salvation.\" Not for myself, but for anyone who trusts in you. And so it says in the same chapter, \"He is a shield for all who take refuge in him.\" Therefore it is said, \"Be far from me, you evildoers, etc.\" This refers to Doeg and Ahithophel, who said to them, \"Why do you push me away? Let me sit for a moment and study the Torah.\" And so it says to Saul in 1 Samuel 26:19, \"Now let my lord listen to his servant's words, etc.\" I broke [the oath] that I would fulfill the Torah and live, and I will do the Torah without shame. Support me and save me, etc. Thus David said, \"Support me so that I may have the strength to endure the suffering that You bring upon me, in order that You may save me.\" I went to study Chapter One [of the Torah], and I had no strength to support me. Support me and save me if I come to a commandment and cannot fulfill it. Thus it is said (Psalms 18:36), \"You support me with Your right hand.\" From here you learn that the Holy One, blessed be He, saves Israel only because they occupy themselves with the Torah. Therefore it is said, \"Support me and save me.\" \"You have cleared away all who stray from Your statutes, etc.\" What is meant by \"You have cleared away all who stray\"? It refers to those who study the Torah but do not fulfill it, and you rejected them. Ahithophel came, learned the Torah but did not fulfill it, and you rejected him. Why were they compared to a storehouse full of straw? After a while, the owner of the storehouse came and plastered it with mud, and even though he plastered it with mud, the straw was still pouring out of the holes. So, too, these [people] came and learned all the details of the Torah, but their hearts were full of foolishness. Therefore it is said, \"You have cleared away all who stray.\" \"For their falsehood, You will destroy them.\" What is meant by \"For their falsehood, You will destroy them\"? When they came and learned the Torah with lies and deception, they learned it falsely. Therefore it is said, \"For their falsehood, You will destroy them.\" \"You have silenced all the wicked of the earth.\" What is meant by \"You have silenced all the wicked\"? This bundle of grapes, as long as it has grapes on it, is in the hands of man. After he eats the grapes, he makes raisins, and what is left he throws to the ground. So, too, these [people], all were bundled together, and they were all destroyed together. Therefore it is said, \"You have silenced all the wicked.\" \"My flesh trembles for fear of You.\" Fear of Gehenna. Thus it is said (Isaiah 33:14), \"The sinners in Zion are afraid.\" God said to him, \"You are afraid? Blessed are you!\" As it is said (Proverbs 28:14), \"Happy is the man who is always afraid.\"",
            "\"I have done justice and righteousness; do not leave me to my oppressors.\" Isaiah said, \"Zion shall be redeemed with justice.\" The Lord said, \"If Israel does justice and righteousness, they shall be redeemed immediately.\" Furthermore, I will punish their enemies, as it is written, \"Zion shall be redeemed with justice.\" What is written after that? \"But transgressors and sinners shall be destroyed.\" David also said, \"They shall be redeemed with justice.\" And he also said, \"Keep justice and do righteousness.\" Thus, Israel said, \"We did not act as our forefather Abraham did with his guarantee, as it is written, 'For I have known him, that he will command his children.'\" We made our guarantee, so you should make yours. Guarantee the welfare of your servant. What is the guarantee of your servant? That I will not descend into Gehenna (Hell); if you do not guarantee me, who will guarantee me?\" Likewise, Hezekiah said (Isaiah 38:14), \"Like a twittering swallow, like a crane, so I chirp; I moan like a dove; my eyes are raised on high.\" And Job also said (Job 17:3), \"Please put up collateral for me with yourself; who is there that will shake hands with me?\" Job meant that if it were money, silver, gold, or shoes, he would put them up as collateral, but who can put up their soul as collateral, or who would give their soul for the sake of their friend? Who can put up collateral for me if I have no one to do so? Therefore it is said, \"Pledge Yourself on behalf of Your servant for good\" (Psalms 119:122), meaning that I will do Your will and You will bring me good and not let the wicked oppress me. \"My eyes fail from looking for Your salvation\" (Psalms 119:82). To which statement did You say to Israel, \"When you walk through fire, you shall not be scorched\" (Isaiah 43:2)? Why? \"For I am the Lord your God, the Holy One of Israel, your Savior\" (Isaiah 43:3). And it is written, \"I will save My flock\" (Ezekiel 34:22). Save us as You have promised (Psalms 119:82). Perhaps You desire good deeds from us? We have no merit or good deeds of our own. You have done kindness with us, as it is said, \"Do with Your servant according to Your kindness\" (Psalms 119:124). The first ones whom You redeemed were not redeemed through their own deeds but You did kindness with them and redeemed them. And so it is written, \"You have led with Your kindness\" (Exodus 15:13). Just as You did with the first ones, do with us. Therefore it is said, \"Do with Your servant according to Your kindness.\"",
            "I, your servant, understand. Don't say, \"I didn't know,\" because the book is before you to read and learn from. As it says in Isaiah 29:12, \"The book is given to him that is not learned, saying, 'Read this, I pray thee;' and he saith, 'I am not learned.'\" Therefore, David said, \"I am your servant; give me understanding\" (Psalm 119:125). Now is the time to do for God; violate your Torah. Who says, \"I will study when I have time\"? Rather, every moment, strive to do it. God said, \"Don't say that; rather, delve into the verses and analyze them. Violate your Torah for now is the time to do for God.\" If you see a generation that abandons the Torah and lets go of it, immediately it will be forgotten. Therefore, it says, \"Now is the time to do for God.\" Therefore I love Your commandments, etc. So said David, \"I love Your Torah more than all gold and precious stones.\" Why? Because wealth and gold will not stand on the day of judgment. And so it says (Ezekiel 7:19), \"They shall cast their silver into the streets, and their gold shall become an abhorrence. Their silver and their gold shall not be able to save them.\" And it also says (Proverbs 11:4), \"Wealth does not profit on the day of wrath.\" Even if one's judgment leads to death, the Torah that he studied will revive his soul, as it says, \"The Torah of the Lord is perfect, restoring the soul.\" David said, \"For your sake I did not love the Torah, as it says, 'Therefore I love Your commandments.' Therefore, I have observed all Your precepts.\" What does it mean \"I have observed all Your precepts\"? The word \"yesharim\" (meaning \"upright\") is a Hebrew word. When one person tells another \"enlighten me,\" he says \"ha'er li.\" So David said, \"I have observed all Your precepts and I have also enlightened them for my children, and You enlighten me.\" And it also says, \"For with You is the fountain of life; in Your light do we see light.\"",
            "Miracles are your testimonies, etc. Moses said (Deuteronomy 5:23), \"For who is there of all flesh that has heard the voice of the living God speaking out of the midst of fire, as we have, and has still survived?\" Thus he told the Israelites, \"Know that when the Holy One, blessed be He, created the heavens, He did not create them with a voice, and when He created the earth, He did not create it with a voice, nor did any nation hear the voice of the Holy One, blessed be He. When did His voice become audible? When He gave the Torah. And so it says (Psalms 29:5-7), 'The voice of the Lord breaks the cedars; the Lord breaks in pieces the cedars of Lebanon. He makes Lebanon skip like a calf, and Sirion like a young wild ox. The voice of the Lord flashes forth flames of fire.' All the voices [of nature] are for what purpose? That the Holy One, blessed be He, may give strength to His people. And it is written (Exodus 19:19), 'And the sound of the trumpet grew louder and louder.' Therefore David said, 'Out of all the voices, the miracles that the Holy One, blessed be He, performed with Israel come.' What were those miracles? The miracles of the Torah. Hence it says, 'Miracles are your testimonies.' And it says (Psalms 139:6), 'Such knowledge is too wonderful for me.' Therefore, 'my soul keeps them.' And it says (Proverbs 4:13), 'Keep hold of instruction; do not let go; guard her, for she is your life.' If you keep the Torah, your soul will keep you. Hence it says, 'Therefore my soul keeps them.' 'May your opening utterances shed light'--what is 'opening utterances shed light'? They are the words of Torah. And it says (Psalms 19:9), 'The precepts of the Lord are right, rejoicing the heart.' And it says (Proverbs 6:23), 'For the commandment is a lamp and the teaching a light.' Hence it says, 'May your opening utterances shed light.' The words of Torah open to each other like openings and doors. This is the Torah, as it is said: \"Happy is the man who listens to me, etc.\" Woe to the wicked who God punishes not because they did evil, but because they did not follow the Torah. As it is said: \"How long will you love simplicity, you foolish ones? Reprove my reproof, etc.\" \"I also will laugh at your calamity, etc.\" At that time they will call upon me, but I will not answer. \"Because they hated knowledge and did not choose the fear of the Lord, they would have none of my counsel, etc.\" For the waywardness of the simple will slay them, etc. They should have come to the Torah, which would have made them wise. As it is said: \"The testimony of the Lord is faithful, making the simple wise, etc.\" Therefore it is said: \"Your word is a lamp to my feet, etc.\" \"My soul longs for it, etc.\" \"I open my mouth wide and pant, etc.\" \"I have longed for your commandments, etc.\" Just as snakes shed their skin, people shed their mouths for gossip. As it is said: \"They waited for me as for the rain, and opened their mouths wide as for the latter rain, etc.\" \"Why is rain the Torah?\" Moses says: \"My teaching shall drop like the rain, etc.\" Therefore it is said: \"I open my mouth wide and pant, etc.\" Just as snakes crave the wind, I craved your Torah.",
            "\"Turn to me and be gracious to me, etc.\" (Psalms 119:132). Regarding what was said (Leviticus 26:9), \"I will turn to you and make you fruitful, etc.\", therefore it is said, \"Turn to me and be gracious to me.\" \"Establish my footsteps in Your word, etc.\" (Psalms 119:133). Thus said David, \"Do not let my feet slip to a place of willful sin, but rather may I be occupied with Your Torah all day in the Beit Midrash, for the evil inclination has no power over one who is engaged in Torah study. Once he arrives at the Beit Midrash, the evil inclination has no permission to enter there.\" And thus it says (Genesis 4:7), \"Sin crouches at the door.\" Anyone who engages in Torah study, the evil inclination does not rule over him. Therefore it is said, \"Establish my footsteps in Your word.\" \"Redeem me from oppression of man, etc.\" (Psalms 119:134). So said David before God, \"The implement that the king uses, the deputy has no permission to use. We are with You and we are subservient to You, desiring to serve and do Your will. Redeem us from them and we will do Your Torah.\" Therefore it is said, \"Redeem me from oppression of man.\" \"Make Your face shine upon Your servant, etc.\" (Psalms 119:135). Thus said David, \"Your desire is that You not look upon us with anger, but rather with a bright countenance, as Moses said (Numbers 6:25), 'May God's face shine upon you and be gracious to you.' Therefore it is said, 'Make Your face shine upon Your servant.'\" \"Streams of water flow from my eyes, etc.\" (Psalms 119:136). Thus said David, \"I wept for those great ones who deviated from the Torah, such as Doeg and Ahitophel, who did not observe Your Torah. And likewise, Jeremiah said (Lamentations 3:48), 'Streams of water flow from my eyes.' And so he said (Jeremiah 31:14), 'A voice is heard in Ramah.' Did Rachel see children born to Joseph, that she should have died from the distress? Rather, the prophets weep for Israel for not observing the Torah. The Holy One, blessed be He, said to them, 'You cry over the nullification of Torah.' (Jeremiah 9:16) 'Thus says the Lord of hosts, \"Consider and call for the mourning women, that they may come; and send for the skilled women, that they may come. And let them make haste and take up a wailing for us, that our eyes may shed tears and our eyelids flow with water.\"' Therefore it is said, 'Streams of water flow from my eyes.'\"",
            "\"You are righteous, O Lord, etc.\" Solomon said (Proverbs 8:8-9), \"In righteousness, all the words of my mouth are just; none of them is crooked or perverse. All of them are clear to the perceptive, etc.\" What is meant by \"In righteousness, all the words of my mouth\"? Everything that the Lord has spoken from His mouth in righteousness, they are righteous and upright. Therefore it is said, \"You are righteous, O Lord, and Your judgments are upright.\" Just as You are righteous, so are Your judgments righteous and upright. And it is also said (Deuteronomy 4:7), \"For what great nation is there that has God so close to them, etc.\" And so the Assembly of Israel said (Nehemiah 9:13), \"And You descended upon Mount Sinai and spoke with them from heaven, and gave them just ordinances, etc.\" Therefore it is said, \"You are righteous, O Lord, etc.\" \"You have commanded righteousness in Your testimonies.\" What is meant by \"You have commanded righteousness\"? The Lord acted righteously with Israel by giving them the Torah. And it is also said (Deuteronomy 6:24), \"And the Lord commanded us to do all these statutes, to fear the Lord our God, etc.\" What is written after it? \"And it will be righteousness for us if we are careful to do all these commandments before the Lord our God, etc.\" Therefore it is said, \"You have commanded righteousness in Your testimonies.\" \"What is faith? Great faith is the Torah, in which the Lord created his world and swore by it, as it is said (Psalm 89:3): \"Where are your former mercies, O Lord, which you swore to David in your faithfulness?\" Therefore, the Torah is called \"very faithful\". (Psalm 119:139) \"My zeal has consumed me,\" etc. David said, \"I am not jealous of the food and drink of the wicked, but I am jealous of all the good that you bring upon them, and how they have forgotten your Torah.\" And likewise it says (Lamentations 3:17): \"You have removed peace from my life,\" etc. Therefore it is said, \"For they have forgotten your word, my enemy.\" (Psalm 119:139) \"Your word is very pure,\" etc. What is meant by \"very pure\"? A parable: To what is this matter comparable? To a king who had a bowl of silver. He gave the silver to a refiner and said to him, \"Refine it for me.\" He put it in the crucible, refined it, and took it out. He said to him, \"Refine it again.\" He refined it a second time, and a third time. So too, the Holy One, blessed be He, refined the Torah 49 times. And it says (Proverbs 30:5), \"Every word of God is pure.\" And it says (Psalm 12:7), \"The words of the Lord are pure words,\" etc. Thus, the Torah is interpreted in 49 ways. Therefore it is said (Proverbs 30:5), \"Every word of God is pure.\" And it says, \"Your word is very pure.\"",
            "I am young and despised, etc. David was young, but wasn't Eliab the eighth? As it says, \"David the seventh, but Eliab the eighth.\" (1 Chronicles 2:15) Eliab came after David, but made himself small, as it says, \"I am young and despised, etc.\" (1 Samuel 17:42) Saul insulted him greatly. As it says, \"And it came to pass at the time when Merab, Saul's daughter, should have been given to David, that she was given unto Adriel, etc.\" (1 Samuel 18:19) And also, \"Saul gave him Michal his daughter to wife, etc.\" (1 Samuel 18:27) Therefore it says, \"I am young and despised, etc.\" Your righteousness is an everlasting righteousness, etc. Thus David said, \"The righteousness that you do with a person whom you give a gift to and do not take back from him is a righteous act.\" And it is written, \"The scepter shall not depart from Judah, etc.\" (Genesis 49:10) Therefore it says, \"Your righteousness is an everlasting righteousness, etc.\" \"Distress and anguish have overtaken me, etc.\" Just as Moses said, \"In distress and anguish.\" (Deuteronomy 28:53) When troubles come, so do good things and comforts. Therefore it says, \"Distress and anguish have overtaken me, etc.\" \"Your testimonies are righteous forever.\" The merit that was given to Israel was not for a year or years or a hundred years, but forever. As it says, \"My words... shall not depart from your mouth, etc.\" (Isaiah 59:21) And the reward for it is length of days in her right hand.",
            "\"I have read with all my heart, and similarly it says (1 Samuel 7:3), 'And Samuel spoke to all the house of Israel, saying, if you return to the Lord with all your hearts, then put away the foreign gods and the Ashtaroth from among you, and prepare your hearts to the Lord, and serve Him only; and He will deliver you out of the hand of the Philistines.' What does it mean to return to the Lord with all your hearts? Rather, Samuel said, if you repent with all your hearts, then the Lord will answer my prayer that I pray for you. And similarly it says (1 Samuel 7:5), 'And Samuel said, gather all Israel to Mizpah, and I will pray to the Lord for you.' And they gathered to Mizpah and drew water. And what water did they draw and pour out? It was that they repented and poured out their hearts like water before the Lord in complete repentance. And similarly, Jeremiah says (Lamentations 2:19), 'Pour out your heart like water before the Lord,' and so it is said (1 Samuel 7:6), 'And they drew water.' Therefore, it is said, 'I have read with all my heart.'\"..."
        ],
        [
            "Psalm of Ascents to the Lord in its distress. Jeremiah said (Jeremiah 20:13) \"Sing to the Lord, praise the Lord\". Why and for what reason? Because He saved the soul of the poor from the hands of the wicked. When the Lord redeemed Israel, not only did they give thanks, but everyone gave thanks. First, He redeemed them from Egypt and Jethro praised Him, as it is said (Exodus 18:9-11) \"Jethro rejoiced for all the goodness that the Lord had done to Israel, whom He had delivered out of the hand of the Egyptians...Now I know that the Lord is greater than all gods\". Hananiah, Mishael, and Azariah were rescued from the furnace, and everyone praised Him, as it is said (Daniel 3:28) \"Nebuchadnezzar spoke, saying, 'Blessed be the God of Shadrach, Meshach, and Abed-Nego, who sent His Angel and delivered His servants who trusted in Him'\". This is true for the past and the future, when they emerge from distress and exile, they say praises, as it is said, \"Psalm of Ascents\". It is not written here \"Psalm of Ascent\", but \"Psalm of Ascents\". When Israel ascends, they do not ascend one ascent, but many ascents. As it is said (Deuteronomy 28:13) \"You shall ascend higher and higher\". And it is written (Song of Songs 3:6) \"Who is this coming up from the wilderness, like columns of smoke, perfumed with myrrh and frankincense?\". And when they descend, they do not descend one descent, but (Deuteronomy 28:43) \"You shall come down lower and lower\". And it is said (Lamentations 2:1) \"He cast down from heaven to earth\". And when they ascend ascents, they ascend in praise, therefore it is said \"Psalm of Ascents\"....",
            "Save my soul from the tongue of falsehood. The people of Israel said before the Almighty, \"Just as You saved us from everything, please save me from this, and we will no longer have any trouble, for the tongue of falsehood is the trouble.\" This is why it is said, \"Save my soul.\" All of a person's limbs, some sit and some stand, some move his hands, and some lift and carry. However, the tongue does not sit or stand but is idle and silent, yet it can harm both great and small, near and far. If it were a limb, it would be like any other limb, walking on one foot and another. \"What do you gain and what do you add?\" It is a sinner and not a benefit. The Almighty said to the thieving tongue, \"You steal to eat, even though it is written, 'Thou shalt not steal' (Exodus 20:15). He steals only for a moment, as it says (Proverbs 6:30), 'Men do not despise a thief if he steals to satisfy his appetite.' But you, the tongue, have lifted nothing for your soul, and you have killed. I will do to you what you did to the world from the beginning, slandering people like the serpent. So I will do to you, the serpent of the desert, as it is written (Numbers 21:6), 'And the people spoke against God and against Moses.' What did God do to them (Numbers 21:7)? 'And the Lord sent fiery serpents among the people.' Why serpents? Because it was the serpent that slandered, as it says (Psalms 140:4), 'They sharpened their tongues like a serpent.'\" \"And I also do the same to them as I said to the serpent (Genesis 3:14), 'dust shall you eat, etc.' What will it give you and what will it add to you, etc.' Lashon Hara (evil tongue) is called the third, and it kills three: the one who speaks it, the one who accepts it, and the one it is spoken about. Similarly, you find in Doeg, who killed himself, and he has no portion in the world to come. And he killed Ahimelech the priest, as it says about him, 'and Nob, the city of the priests, he struck.' And he killed Saul, as it is said (Samuel I 31:6), 'and Saul died, and his three sons, etc.' And so, the wicked gentile is like the serpent that strikes, as it says (Jeremiah 46:22), 'her voice moves like a serpent,' etc. The tongue is compared to an arrow, and why is it that if a person draws the sword in his hand to kill his friend, he pleads with him and begs for mercy, the killer consoles him and returns the sword to his sheath. But the arrow, once shot and even if the shooter regrets it, cannot be returned. Therefore it is said, \"Half a hero who is skilled with a bow, etc.\" This ember is one whose coals are not extinguished. There was a story of two people who went into the desert and sat under a broom tree. They collected some wood from the broom tree, cooked their food, ate, and then left. After a year, they came back to the same place in the desert and found ash from what they had lit. They said, \"We have been here for twelve months and we ate in this place. Let us eat from the ash.\" So they ate from it and their feet were burned by the coals under the ash because they could not be extinguished. Therefore, the evil tongue is compared to the coals of broom trees, as it is said, \"Half a hero who is skilled with a bow, etc.\" Similarly, this wicked person kills people with his tongue. Just as the arrow does not know its target until it reaches it, so too the evil tongue does not know its target until suddenly its words come out to kill or prohibit. This person is in his place, and they write about him where he is and kill him. Therefore, it is said, \"Half a hero who is skilled with a bow, etc.\" And so Moses said to Israel (Psalms 91:5), \"You shall not fear the terror of the night, nor the arrow that flies by day, from the babble of the heathen.\" Therefore, it is said, \"Half a hero who is skilled with a bow, etc.\"Woe to me that I have sojourned in Meshech. What woe is mine that I have sojourned in Meshech, where they led me from Babylon to Media, from Media to Javan, and from Javan to Edom. As it says (Isaiah 18:7), 'With a prolonged and prolonged pull.' What is the meaning of prolonged that I was drawn with them? I dwelt among the tents of Kedar. What are the tents of Kedar, whose faces are darkened like the edges of a sackcloth? What is it that I lived among those who are drawn to Gehenna? I dwelt among the tents of Kedar, who have neither a place to sit nor stand, but today they pitch their tent here and tomorrow there and elsewhere. Thus, the wicked will be like the tents of Kedar, dwelling here today and tomorrow going to another place. My soul has much dwelt among them, etc. Is there anyone who hates peace? Esau hates peace, as it says (Leviticus 26:6), 'And I will give peace in the land, and you shall lie down and none shall make you afraid.' When will this be so? 'And I will cause evil beasts to cease out of the land' (ibid.). And there is no evil beast except the pig, as it says (Psalms 80:14), 'The boar out of the wood doth ravage it.' This is what the wicked do. 'I am peace, and when I speak, they are for war' (Psalms 120:7). What is the meaning of 'I am peace'? The Holy One, blessed be He, said to the Messiah, 'May your advent be for peace,' as it is said, 'Proclaim ye this among the nations: prepare war; stir up the mighty men; let all the men of war draw near, let them come up. Beat your plowshares into swords, and your pruning hooks into spears; let the weak say: \"I am strong\" ' (Joel 4:9, 10). Said the Holy One, blessed be He, to the Messiah, 'By peace alone do I desire to begin speaking with the nations; hence it is said, \"But I am peace, and when I speak, they are for war\" ' (Zechariah 9:10). Isaiah also says, 'Peace, peace, to him that is far off and to him that is near' (Isaiah 57:19). In its literal sense, it means that I do not repulse any creature; if a man has given his heart to repent, I will no longer remember his sins. Hence it is said, 'Peace, peace to him that is far off and to him that is near.' And all who come to me, I go to him and heal him, as it is said, 'And I will heal him' (Jeremiah 33:6). 'But the wicked are like the troubled sea, for it cannot rest, and its waters cast up mire and dirt' (Isaiah 57:20). Such are the wicked, who do not desire peace, as it is said, 'For there is no sincerity in their mouth' (Psalm 55:22). Why don't they seek peace? Therefore it is said, \"I am peace; when I speak, they are for war\" (Psalm 120:7)."
        ],
        [
            "A Song of Ascents. I lift my eyes to the mountains, etc. David said a song of ascents that raises us up to a level from which we will never again descend to the subjugation of the kingdom of Esau. As it is said, \"And saviors shall go up to Mount Zion to judge the mountains of Esau.\" (Obadiah 1:21) The people of Israel say to God, \"We will sing to You a song about that level to which You raised us up from the kingdom.\" Therefore, it is said, \"I lift my eyes to the mountains.\" What are the mountains? On the day when God comes to judgment, and Israel looks to their forefathers who will speak in their favor, there will be no father who can save his son, and no man who can save his brother from that calamity. At that moment, they will lift their eyes to their Father in heaven and say, \"For You are our Father, for Abraham did not know us, etc.\" (Isaiah 63:16) God will say to them, \"You know who helps you make heaven and earth. Let not your foot slip.\" What is meant by \"let not your foot slip?\" When everyone else is slipping into Gehenna, you will not be among them. As it is said, \"The steps of the righteous are guarded by God.\" (1 Samuel 2:9) And it is written, \"Bless our God, O nations, etc.\" (Psalm 66:8) What are you blessing God for? \"Our soul waits for God; He is our help and our shield.\" (Psalm 33:20) \"Behold, He neither slumbers nor sleeps.\" (Psalm 121:4) Is there sleep in heaven? Heaven forbid! Thus, the verse says, \"I saw a dream, and it made me afraid, etc.\" (Daniel 4:5) And it is written, \"According to the decree of the watchmen, etc.\" (Daniel 4:14) From here, we learn that there is no sleep in heaven. \"Let not your foot slip,\" refers to the troubles that will come upon Israel in this world. The Lord may cause such troubles, but the righteous must not lose faith. As Asaph said, \"Awake, why do You sleep, O Lord?\" (Psalm 44:24) The prophets prophesy and weep, saying, \"The Lord said, \"I cannot forget you.\" As Isaiah says (Isaiah 49:15), \"Can a woman forget her nursing child?\" Therefore it is said, \"If I forget you, O Jerusalem, let my right hand wither!\" (Psalm 137:5) Not only Jerusalem, but Zion is also mentioned in our memory. As it says, \"If I do not remember you, let my tongue cleave to the roof of my mouth; if I do not set Jerusalem above my highest joy.\" (Psalm 137:6) Wherever one stands in prayer, he must mention Jerusalem, as it says, \"Pray for the peace of Jerusalem; may they prosper that love thee.\" (Psalm 122:6) In the grace after meals, one must say, \"May the builder of Jerusalem be praised.\" In the Prophets, Jerusalem is also mentioned. Therefore it is said, \"If I do not remember you, let my tongue cleave to the roof of my mouth.\" (Psalm 137:6) This is like the ashes placed on the heads of the groom and bride during their wedding celebration. Therefore it is said, \"If I do not elevate Jerusalem above my highest joy.\" (Psalm 137:6) Remember, O Lord, the children of Edom. Why does it say \"Edom\" when Babylon destroyed the Temple first? Because it was prophesied that the Temple would be rebuilt, but Edom would destroy it. Therefore it is said, \"Remember, O Lord, against the children of Edom.\" (Psalm 137:7) God said to him, \"How shall I remember?\" He replied, \"Remember the day when the son of Titus' sister entered the Temple with a sword in his hand and proceeded to drag it around until blood flowed out and he left boasting that he had killed.\" (Isaiah 63:1-6) \"For these things I weep; my eyes flow with tears; for a comforter is far from me, one to revive my courage; my children are desolate, for the enemy has prevailed.\" (Lamentations 1:16) \"If it is not for our sake, remember for your own sake. (Psalm 115:21) Remember your reproach from the fool. Therefore, it is said, 'Remember, O Lord, against the Edomites.' (Psalm 137:7) The Holy One, blessed be He, said to Israel, 'You say to Me, \"Remember,\" but I say to you, \"You are also to remember,\" as it is written, \"Remember what Amalek did to you.\"' (Deuteronomy 25:17) For one who forgets himself does not seek to be remembered. This can be compared to a king whose kingdom existed as long as he was healthy, but when he fell ill, his kingdom ceased to exist. Similarly, the Holy One, blessed be He, said, 'You are in exile, and like a sick person, it appears that My kingdom does not exist. When will I be king? When you emerge from exile, and My kingdom is restored, as it is written, 'And saviors shall ascend Mount Zion to judge the mount of Esau, and the kingdom shall be the Lord's' (Obadiah 1:21). Another explanation of 'Remember, O Lord, against the Edomites,' is that He said to Israel, 'Under one day, I will bring upon them ten days of distress,' as it is said, 'Blow the shofar in Zion...for the day of the Lord is coming.' (Joel 2:1) 'For the day of the Lord is near.' (Obadiah 1:15) 'Why do you long for the day of the Lord? It is darkness, not light.' (Amos 5:18) For all these days, I will bring upon them days of distress in one day, which they brought upon themselves. Therefore, we say, 'The day of Jerusalem,' and we say, 'Wake up, wake up,' etc. A fool would act like a thief who sneaks in to steal, or like an army that enters a country, and then asks if they are being searched for only after they have gone to the depths. But you did not do so. Instead, you said, 'Wake up, wake up,' etc.\" Therefore it is said, \"Awake, awake, etc.\" \"O devastated daughter of Babylon, etc.\" Why was Edom called the daughter of Babylon? Just as Babylon destroyed the Temple, so did Edom. Therefore, it is said, \"daughter of Babylon.\" The Holy One, blessed be He, said to her, \"Fortunate are you who will be rewarded for what you have done to us.\" \"What have you done to us?\" They asked. The Holy One, blessed be He, replied, \"You and they were both rewarded together, and not only Israel was rewarded for the evils, but you and they were rewarded together.\" Therefore it is said, \"Fortunate is he who seizes and dashes your children against the rock.\" (Psalm 137:8) The Lord said, \"I myself will dash your children, just as in this world your children were dashed. We did not hear that in the destruction of the Temple, the children of Israel were dashed, but we heard that they were taken captive and burned with the women. We did not hear that the children were dashed. However, the Lord said, \"As they did, so I will do to them\" (Nahum 3:10-11), \"Cush and Egypt were your strength,\" \"You too will go into exile,\" \"You will benefit as well.\" Therefore it is said, \"Fortunate is he who seizes and dashes your children against the rock.\" The Lord said, \"Just as you dashed My children, who crowned Me as their King first and said, 'The Lord will reign,' so it says, 'From the mouths of babes and infants, You have established strength.'\" Why is Edom called the daughter of Babylon? Babylon destroyed the Temple, and so did Edom. What one did, the other did. Therefore, it is called the daughter of Babylon. The Holy One, blessed be He, said to her (Psalms 137:8), \"Happy is he who repays you for what you have done to us.\" What have you done to us? God said to them, \"You and they have both repaid, not just Israel. All the evil you did was also to me and to them.\" Therefore it is said (ibid. 9), \"Happy is he who seizes and smashes your infants against the rock.\" God said, \"I will personally smash your infants just as in this world your infants are smashed. We did not hear that in the destruction of the Temple, their infants were smashed. We heard that they went out in chains, burned the Temple, and lay with the women. We did not hear that the infants were smashed. But God said, just as they did, so will I do to them (Nahum 3:10-11), \"And you, O Nineveh, shall be a heap of ruins.\" \"But with me,\" said the Holy One, \"were the Philistines and the Arabs.\" (Ibid. 11) \"You too shall become drunk.\" Therefore it is said, \"Happy is he who seizes and smashes your infants against the rock.\" God said, just as you smashed my infants, whom I had enthroned over you and they said (Exodus 15:18), \"The Lord will reign,\" as it is said (Psalms 8:3), \"From the mouths of infants and nursing babes.\" Therefore it is said, \"Happy is he who seizes and smashes your infants against the rock.\" No more and no less. In the custom of the world, if someone strikes the son of a pharaoh or a king, his head is taken and he is burned or crucified. But God is not like that, rather \"according to their deeds, so will he repay\" (Isaiah 59:18). Therefore it is said, \"according to your deeds\" (Jeremiah 21:14). Similarly, in the book of Jeremiah it is written, \"You will give them their due reward\" (Lamentations 3:64). And it is written, \"Give them according to their deeds\" (Psalm 28:4). And it is written, \"They will be caught in their own schemes\" (Psalm 10:2). What is meant by \"their own schemes\"? They said, \"Come, let us destroy them from being a nation\" (Psalm 83:5). You shall do likewise to them, as it says, \"Pursue them in anger, and destroy them from under the heavens of the Lord\" (Lamentations 3:66). God said, \"And so I will do to them\" (Obadiah 1:18), as it says, \"There shall be no survivor of the house of Esau\" (Obadiah 1:18). They said to Him, \"But surely, will You not punish Pharaoh of Edom and Babylon?\" He said to them, \"Now I will punish them, as it says, 'And I will repay Babylon and all the inhabitants of Chaldea for all the evil they have done' \" (Jeremiah 51:24)."
        ],
        [
            "A Song of Ascents. Of David. I rejoiced with those who said to me, \"Let us go to the house of the Lord.\" Rabbi Yehoshua ben Levi said, \"David said, 'I heard people say, \"When will that old man die, so that his son Solomon can come and build the chosen Temple, and we can go up for the pilgrimage feast?\"' But the Lord said to him, 'Better is one day in your courts than a thousand elsewhere. I would rather be a doorkeeper in the house of my God than dwell in the tents of the wicked.' It is better for me to spend one day engaged in the study of Torah than to offer a thousand burnt offerings in your Temple that your son Solomon will sacrifice before me in the future.' There is no generation that does not have scoffers. What did the troublemakers of that generation do? They went to David's windows and said, 'David, when will the Temple be rebuilt, and when will we go to the house of the Lord?' And he said, 'Even though they intend to anger me, they will come upon me with joy, for I rejoice when they say, \"Let us go to the house of the Lord.\"' Our feet are standing in your gates, O Jerusalem. Rabbi Yehoshua ben Levi said, 'What caused our feet to stand in the battle against the gates of Jerusalem?' It was because they were engaged in the study of Torah. Jerusalem, the built-up city, is like a city that is united together. Rabbi Yochanan said that the Lord said, 'I will not come to the heavenly Jerusalem until I come to the earthly Jerusalem, for it is written, \"I will not enter a city of my sanctuary until I enter the city of Jerusalem below.\"' And there is no other Jerusalem above. As it is written, \"Jerusalem, the built-up city, is like a city that is united together.\" Rabbi Yehoshua ben Levi said, 'A city that unites all of Israel together.' From now on, even in the other days of the year.' Rabbi Zeira said, 'As long as the tribes of Judah and Benjamin ascended there as witnesses to Israel.' Raba said that Rav Ada said that Rav said, 'Anyone who takes a wife who is not fitting for him, the Lord does not bear witness about him with the tribes, as it is said, \"There the tribes go up.\"' When did the testimony come to Israel at the time when the tribes of Judah were in Egypt? Another matter, the Holy One, blessed be He, said that My name testifies about Israel that they did not become defiled with immorality in Egypt. And how do we know that they were not suspected of immorality? As it is stated, \"And the son of the Israelite woman went out\" (Leviticus 24:10), to make known the praise of Israel that there was no one among them except this woman alone, and the verse publicized it. And it is explained in Kabbalah (Song of Songs 4:12), \"My sister, my bride, is a locked garden.\" These are the males. \"A locked garden, a sealed fountain.\" These are the females. And Rabbi Nathan says, \"A locked garden.\" These are the married women. \"A locked garden, a sealed fountain.\" These are the engaged women. Another matter, \"a locked garden, a sealed fountain\" are two ways. Rabbi Aha said, \"Jerusalem is not built except by virtue of the tribes, as it is stated, 'Jerusalem, the built-up city.' And it is adjacent to that which is stated, 'For there the tribes went up' (Psalms 122:4), for there the thrones for judgment were set up to judge the Gentile nations. Pray for the peace of Jerusalem; may those who love you be at peace. What did they see to say 'to Jerusalem?' Another matter, in the blessing of the righteous, it is written, 'May those who love you be at peace.' Where do the horns of the righteous rise in Jerusalem? Sages increase peace in the world, as it is stated, \"And all your children shall be taught of the Lord\" (Isaiah 54:13). For my brothers and friends, I will speak of peace in you."
        ],
        [],
        [
            "Psalm of Ascents. A Song of David. \"If it had not been the LORD who was on our side,\" Let Israel now say— \"If it had not been the LORD who was on our side, When men rose up against us, Then they would have swallowed us alive, When their wrath was kindled against us; Then the waters would have overwhelmed us, The stream would have gone over our soul; Then the swollen waters Would have gone over our soul.\" Blessed be the LORD, Who has not given us as prey to their teeth. Our soul has escaped as a bird from the snare of the fowlers; The snare is broken, and we have escaped. Our help is in the name of the LORD, Who made heaven and earth. (Psalm 124)",
            "[edit. This psalm was written by David and is one of the \"Songs of Ascents\" that were traditionally sung by the Jewish people on their way to the Temple in Jerusalem. It expresses gratitude to God for His protection and deliverance from their enemies. The term \"Israel Saba\" is used to refer to the Jewish people as a whole, with \"saba\" meaning \"grandfather\" or \"elder.\" The Midrash relates that Jacob, the grandfather of the twelve tribes of Israel, slept at the very spot where the Temple was eventually built, and that it was from this experience that the name \"Israel Saba\" came to be used in this psalm.]"
        ],
        [
            "A Song of Ascents. Those who trust in the Lord are like Mount Zion, which cannot be moved, but abides forever. Rav said: \"From the day the Temple was destroyed, a decree was issued against the homes of the righteous to be destroyed, as it is said, 'In the ears of the Lord of hosts, if not many houses shall become desolate'\" (Isaiah 5:9). Rabbi Yochanan said: \"The Holy One, blessed be He, will restore them to their settlements, as it is said, 'A Song of Ascents. Those who trust in the Lord are like Mount Zion, which cannot be moved, but abides forever'\" (Psalm 125:1). Just as God will restore Mount Zion, so too He will restore the homes of the righteous. For the rod of the wicked shall not rest on the lot of the righteous. Reish Lakish expounded: \"A man is not matched with a woman except in accordance with his deeds, as it is said, 'For the rod of the wicked shall not rest on the lot of the righteous'\" (Psalm 125:3). Rabbi Yochanan said: \"From what is said about Rebecca, 'Behold, she is a virgin' (Genesis 24:16), I do not know that no one knew her, but rather that even though a man did not marry her for her own sake, because the rod of the wicked shall not rest on the lot of the righteous,\" (Psalm 125:3). Rabbi Abba bar Kahana said: \"He has no rest in the company of a group of righteous people, but in the company of a group of wicked people. Why does the rod of the wicked not rest on the lot of the righteous? This refers to Potiphar's wife, who was wicked, and to the fate of Joseph, who was righteous.\" \"The Lord is good to the good. Good will come and receive good from good for the good. The good that will come is Moses, as it is said, \"And she saw him, that he was good\" (Exodus 2:2). The good from which this comes is the Holy One, blessed be He, as it is said, \"The Lord is good to all\" (Psalm 145:9). And the good that will receive is the Torah, as it is said, \"For I give you good doctrine\" (Proverbs 4:2). These good ones are the Israelites, as it is said, \"The Lord is good to the good and to the upright in heart\" (Psalm 125:4). The Lord is good to the good, and anyone who engages in the study of the Torah can say, \"and to the upright in heart.\" But those who cause trouble will be led away by the Lord. Rabbi Yehoshua ben Levi said, \"Anyone who speaks ill of the disciples of the wise will fall into Gehenna, as it is said, 'And the perverseness of their transgressions will lead them away' (Proverbs 5:22). Peace be upon Israel, even when the Lord leads away the workers of iniquity.\" Rabbi Yishmael taught, \"If you see a disciple of the wise committing a transgression at night, do not think badly of him during the day, for perhaps he has repented. Shouldn't it be obvious that he has repented?\" Speak about the person's physical body, but in matters of money, how long should you wait for the lender to return?\""
        ],
        [
            "\"When the Lord brings back the captivity of Zion, we will be like dreamers. Rabbi Yochanan said that Jerusalem will only be built through the merit of the tribes. Throughout the days of that righteous man, he was distressed over this verse. Some say he spent seventy years in a dream. One day, he was traveling on the road and saw a man planting a carob tree. He asked him, \"How long will it take until this tree bears fruit?\" The man replied, \"It will take seventy years.\" Rabbi Yochanan said to him, \"Are you certain that you will live seventy years and be able to eat the fruit of this tree?\" The man replied, \"I found this world full of carob trees. Just as my forefathers planted for me, so too, I plant for my children.\" Suddenly, a heavenly voice called out, announcing that Rabbi Yochanan's request had been granted. He then slept for seventy years. When he woke up, he saw the man harvesting the carob tree and said to him, \"Are you the one who planted this tree?\" The man replied, \"Yes, I am.\" Rabbi Yochanan exclaimed, \"Blessed are you, and blessed is the God who gave you such long life to see the fruits of your labors.\" My heart is drawn to the study hall where I heard the sages say, \"We have gained great knowledge because you, Honi the Circle Drawer, are like a well of living water. Whenever you come to the study hall, any question that the sages have, you resolve for them.\" Honi replied, \"I am but a mere mortal, not a prophet, and even I have not been able to fathom the depths of the Torah. However, I do know one thing: I am like a soldier who has been given orders, and I obey them.\" Honi the Circle Drawer lived near the ruins of the Temple and once journeyed to a valley where he saw laborers working in a field. He sat in a nearby cave and prayed for rain, and it rained until the cave was flooded with water. Honi slept for seventy years and awoke to find a changed world, with olive trees replaced by vineyards and vineyards replaced by fields of grain. When he came to a town and asked what was happening, they did not believe that he was Honi the Circle Drawer until he described his miraculous cave. They then took him to his hometown where he passed away, and it was said of him that he fulfilled the prophecy in Psalm 126: \"When the Lord returns the captivity of Zion, we will be like dreamers.\"...",
            "\"Then our mouth was filled with laughter, and our tongue with singing\" (Psalm 126:2). Rabbi Yochanan said that Rabbi Shimon ben Yochai taught that a person is forbidden to fill his mouth with laughter in this world, as it is said, \"Then our mouth was filled with laughter, and our tongue with singing.\" When is this allowed? When the nations say, \"The Lord has done great things for them.\" It was said of Rabbi Shimon ben Lakish that all his days he never filled his mouth with laughter after hearing the words of Rabbi Yochanan. Rav Yirmeya was sitting in front of Rav Zeira and saw that he was sad. He said to him, \"It is written (Proverbs 14:23), 'In all toil there is profit.'\" Rav Zeira replied, \"I am worried about Tefillin.\" Mar the son of Ravina made a celebration for the rabbis, and brought a chair made of 400 Zuz worth of Caratha wood and a deer was roasted before them, and they rejoiced. Rav Ashi made a celebration for the rabbis, and brought a chair made of white glass and a deer was roasted before them, and they rejoiced. From this we learn that it is said, \"Then our mouth was filled with laughter, and our tongue with singing.\"",
            "\"The Lord has returned our captivity. Rabbi Yitzchak said: The day of rain is as great as the resurrection of the dead, as it is written: \"The Lord has returned our captivity as streams in the Negev.\" And there are no streams except for rain, as it says: \"And they saw the streams of the sea.\" Those who sow in tears will reap with joy. Rabbi Yehuda said: When a bull walks and cries, on its return it eats from the same mound. Another explanation: Those who sow in tears are referring to Jacob, who sowed blessings with tears. \"He will reap with joy\" (Genesis 27:28) and God will give you. \"He went, he walked, and he cried\" (Genesis 29:11) and he raised his voice and wept. The one who sows will bear the burden of the seed, as the tribes are compared to a burden. He who comes, comes with joy, bearing his sheaves. I implore my worlds and all worlds.\""
        ],
        [
            "Psalm of Ascents for Solomon: If the Lord does not build the house, its builders labor in vain. Rabbi Judah the Prince sent Rabbi Hiyya, Rabbi Yosei, and Rabbi Ami from the city of Mabûr Qirîthâ d'Ishrâ'el to learn from them and to teach them. They came to a certain place, but found no scribes or teachers. They said to them, \"Bring us a scroll of the Torah.\" They replied, \"There is no scroll here, only the ruins of a destroyed city.\" They asked them, \"Are there no scribes or teachers here?\" They replied, \"We are the scribes and teachers.\" This is what is written: \"If the Lord does not guard the city, the watchman stays awake in vain\" (Psalm 127:1). These are the wives of the students of the wise. \"Behold, children are a heritage of the Lord, the fruit of the womb a reward\" (Psalm 127:3). The measure of flesh and blood is to work with the owner of the house, to till the soil with him, to sow with him, to harvest with him, to clear the land with him, to remove stones with him, and to give him one coin and go. But whoever says and it is done, the world is not like him. Instead, he who desires children, the Lord gives him, as it is written, \"Behold, children are a heritage of the Lord.\" He who desires wisdom, the Lord gives him, as it is written, \"For the Lord gives wisdom\" (Proverbs 2:6). He who desires wealth, the Lord gives him, as it is written, \"And riches and honor come from you\" (1 Chronicles 29:12)."
        ],
        [
            "The Song of Ascents: \"Praiseworthy is the one who fears the Lord.\" Rabbi Chayya bar Abba said in the name of Ulla: \"The one who derives benefit from his labor is greater than the one who fears heaven, as it is written regarding the one who fears the Lord: 'Praiseworthy is the one who fears the Lord.' And regarding the one who derives benefit from his labor, it is written: 'You shall eat the fruit of your labor; praiseworthy and good for you.' Good for you in this world and good for you in the World to Come. But regarding the one who fears heaven, it is not written: 'good for you.' It is written instead: 'You shall eat the fruit of your labor.' Rav Chisda said: \"Who is a wise student that sees a carcass for himself?\" Mar Zutra expounded in the name of Rav Chisda: \"Any wise student who studies, teaches, and serves other wise students, and yet sees a carcass for himself, the verse applies to him: 'You shall eat the fruit of your labor; praiseworthy and good for you.'\" Rav Zavid said: \"He merits and takes two worlds, as it is said: 'Praiseworthy and good for you.' Good for you in this world and good for you in the World to Come.\" Rabbi Eliezer said: \"When they would send for him from the house of the prince, he would not go. When they would invite him, he would not come. He said, 'I do not want to be among those who are happy, as it is said: \"And one who hates gifts will live.\" (Prov. 15:27) Your wife is like a fruitful vine within your home. When is your wife like a fruitful vine? When she is modest, your children are like olive shoots around your table.' Similarly, it is said regarding Sarah: 'And he said, \"Behold, in the tent.\"' (Bereshit 18:9-10) And he said, \"I will surely return to you.\" Rabbi Yehoshua ben Levi said: \"Your wife is like a fruitful vine within your home; your children are like olive shoots around your table.\" Just as olive shoots do not have any refuse in them, your children will not have any blemish. One who sees a vine in a dream will not suffer the loss of children, as it is said: 'Your wife is like a fruitful vine.' (Bereshit 49:11) The one who whistles for the mare will see the Messiah, as it is said: 'Binding his foal to the vine and his donkey's colt to the choice vine.' One who sees grapes in a dream, whether in season or out of season, they are beautiful. If they are black, they are especially beautiful. If they are out of season, they require mercy. If one eats them, he is assured that he is in a good place.\" \"He was promised that he would be a son of the World to Come. One who sees olives in a dream will have plenty of fruit and Rabbi Assi said, \"Plenty of zitah (small olives).\" These are just the fruits, but the trees will have many sons, as it says, \"Your children are like saplings of olive trees.\" Some say that a good name will come out of him, as it says, \"A beautiful, fruitful olive tree, a splendid tree, the Lord named you.\" (Jeremiah 11:16) May the Lord bless you from Zion. All good deeds and comforting consolations come from Zion. And may you see peace upon the children of your children, upon Israel. Rabbi Yehoshua ben Levi said, \"Once there is peace upon the children of your children, there will be no need for redemption and suffering.\" Rabbi Shmuel bar Nachmani said, \"Once there is peace upon the judges of Israel, there will be no need for trials.\""
        ],
        [
            "A song of ascents: Many times from my youth they have oppressed me, let Israel declare now. Many times from my youth they have oppressed me; yet they have not prevailed against me. Upon my back the plowers plowed, they made their furrows long. The Lord is righteous; he has cut in pieces the cords of the wicked. This is like a parable of a homeowner who had a heifer that he loaned to another man to plow with. The man had ten sons who all came and plowed with the heifer, causing it to become tired and lie down. All the other heifers returned except for that one. The homeowner did not have time to negotiate with the man and instead immediately broke the yoke and cut the cords. This is the situation of Israel in this world: the nations come and oppress them, and their response is delayed, as it says \"Upon my back the plowers plowed, they made their furrows long.\" But when the end comes, God will not say to the nations, \"You have done thus and so to my children,\" but will immediately come and break the yoke and cut the cords, as it says \"I will break the pride of your power\" (Leviticus 26:19), and also \"The Lord is righteous; he has cut in pieces the cords of the wicked.\" Rabbi Chanina bar Papa and Rabbi Shmuel bar Nachmani passed by a plowed field during the shmita year. Rabbi Shmuel bar Nachmani said to the owner of the field, \"May it be straight (i.e. upright) for you.\" Rabbi Chanina bar Papa disagreed and said, \"That's not the way the school of Rabbi taught us, and they did not say to the plowmen, 'May the blessing of the Lord be upon you.'\" It is forbidden to say \"may it be straight\" to the plowmen during the shmita year. Rabbi Chanina bar Papa told him, \"You may read (the Scriptures), but you may not interpret.\" And they did not say \"the plowmen\" were the gentiles who pass from the world, nor did they say to Israel, \"May the blessing of the Lord be upon you.\" Instead, Israel says to them, \"Bless us in the name of the Lord.\" And Israel says to them, \"It is not enough that you receive all the good things that come upon you because of us, but you also roll upon us fines, taxes, and exactions.\" Finally, as much as you punish us, we will turn you into gold, as it says, \"Instead of bronze, I will bring gold.\" (Isaiah 60:17)"
        ],
        [
            "\"A Song of Ascents. Out of the depths I call to You, O Lord.\" (Psalm 130:1) Rabbi Yosei bar Chanina said in the name of Rabbi Eliezer ben Yaakov: \"A person should never stand in a high place and pray, as it is said, 'Out of the depths I call to You.' (Psalm 130:1) It was also taught similarly: A person should never stand on a bed, on a chair, on a stool, or on a fence, nor in a high place and pray, because there are no elevations before the Omnipresent, as it is said, 'Out of the depths I call to You, O Lord.' For with You is forgiveness.\" Rabbi Abba said: \"Forgiveness is entrusted to you from Rosh Hashanah. Why is this so? In order to inspire fear upon Your creatures on Yom Kippur.\""
        ],
        [],
        [
            "Psalm of Ascents. Remember, O Lord, for David all his afflictions. If your children will keep my covenant. Three things were given on condition: the land of Israel, the Temple, and the kingdom of the House of David. Except for the book of Torah and the covenant of Aaron, which were not given on condition. How do we know the land of Israel was given on condition? As it is said, \"Take heed to yourselves, lest your heart be deceived, and you turn aside and serve other gods and worship them, and the Lord's anger be kindled against you, and He shut up the heaven, etc.\" How do we know the Temple was given on condition? As it is said, \"This house which you are building, if you will walk in My statutes, and execute My ordinances, and keep all My commandments to walk in them; then will I establish My word with you, which I spoke to David your father, etc.\" But if not, \"This house shall become a heap of ruins, etc.\" How do we know the kingdom of the House of David was given on condition? As it is said, \"If your children will keep My covenant, etc.\" And it is also said, \"Then will I visit their transgression with the rod, etc.\" How do we know that the book of Torah was not given on condition? As it is said, \"Moses commanded us a law, an inheritance of the congregation of Jacob.\" How do we know that the covenant of Aaron was not given on condition? As it is said, \"It is an everlasting covenant of salt before the Lord, etc.\" And it is also said, \"And it shall be to him and to his seed after him a covenant of an everlasting priesthood, etc.\" This is my resting place forever and ever. The Rabbis taught (Deuteronomy 12:9), \"For you have not yet come to the rest and so on.\" This is referring to Shiloh. Why is it called \"rest\" when they rested from conquering the land? This refers to the inheritance, which is Jerusalem. As it says (Jeremiah 12:8), \"My inheritance has become to me like a lion in the forest,\" and it says (ibid. 12:7), \"The bird of prey in the air has declared it against me; therefore I have loved it.\" These are the words of Rabbi Yehuda. Rabbi Shimon says that \"rest\" refers to Jerusalem, as it says (Isaiah 11:10), \"And His resting place shall be in Zion.\" And it says (Psalm 132:14), \"This is My resting place forever.\" Why is it called \"rest\" in reference to the ark settling? This refers to Shiloh, as it is written (Joshua 18:1), \"And Joshua cast lots for them in Shiloh before the Lord.\" Rabbi Yishmael says that both Shiloh and Jerusalem are referred to as \"rest.\" Rabbi Shimon ben Yochai says that both Shiloh and Jerusalem are referred to as \"rest,\" but once Jerusalem was chosen, the land of Israel was only fit for altars, as it says (Deuteronomy 12:13), \"Take heed to yourself that you do not offer your burnt offerings in every place that you see.\" Until the eternal house (i.e. the Temple) was not yet chosen, Jerusalem was fitting for the divine presence. From when it was chosen, Jerusalem emerged, as it is said \"For the Lord has chosen Zion\" (Psalms 132:13) and \"This is My resting place forever; Here I will dwell, for I have desired it\" (Psalms 132:14). Until Aaron was not yet chosen, all of Israel was fitting for the priesthood. From when Aaron was chosen, Israel emerged, as it is said \"It is an everlasting covenant of salt before the Lord for you and your descendants with you\" (Numbers 18:19) and \"It shall be for him and his descendants after him a covenant of an everlasting priesthood\" (Numbers 25:13). Until David was not yet chosen, all of Israel was fitting for the monarchy. From when David was chosen, Israel emerged, as it is said \"Do you not know that the Lord God of Israel gave the kingship over Israel forever to David and his sons by a covenant of salt?\" (2 Chronicles 13:5). Until the Land of Israel was not yet chosen, all lands were fit for divine communication."
        ],
        [
            "A Song of Ascents of David. Behold, how good and how pleasant it is for brothers to dwell together in unity. It is like the precious oil upon the head, coming down upon the beard, even Aaron's beard, coming down upon the edge of his robes. Our sages taught that the drops of the anointing oil were like two pearls hanging from Aaron's beard. Rav Pappa said, when he would recount the burnt offerings and the chanced-upon contributions of the leaders who sat before him, he was careful about his phrasing. Moses, too, was careful when he said \"Lest I be anointed,\" for he feared the \"anointed ones\" (i.e. Aaron and his sons). A Heavenly Voice emerged and declared, \"Like the dew of Hermon descending upon the mountains of Zion, for there Hashem ordained the blessing of everlasting life.\" Even though Aaron was concerned that perhaps Moses did anoint himself instead of Aaron, a Heavenly Voice emerged and declared, \"Behold, how good and how pleasant it is for brothers to dwell together in unity, for there is no anointing oil upon the head that is as precious as this oil, nor is there any cloak that is as precious as this cloak.\" For all good deeds and consolations come from Zion."
        ],
        [
            "The Song of Ascents: Behold, bless the Lord, all servants of the Lord who stand in the house of the Lord at night. What is \"at night\"? Rabbi Yochanan said, \"These are the scholars who study Torah at night; I consider them as if they are engaged in the work [of the Temple].\" (Chronicles II 3:3) Forever may this be for Israel. Rav Giddel said in the name of Rav, \"This refers to the altar that was built, and Michael, the great prince, stands and offers sacrifices upon it.\" Rabbi Yochanan said, \"These are the scholars who engage in the study of the laws of the Temple service; I consider them as if the Temple was built in their time.\" Raise your hands in holiness and bless the Lord. Ten things were said in the cup of blessing, raised up from the ground a handbreadth. Rabbi Chanina bar Papa said, \"What is the meaning of 'raise your hands in holiness'? Rabbi Shimon ben Pazi said, 'Any priest who has not washed his hands is forbidden to lift his palms, as it is said, 'Raise your hands in holiness and bless the Lord.'\" \"Three knocks they are: Knock once for semicha (laying of hands) and then for shechita (slaughtering) (Leviticus 1:4-5). Knock once for washing hands and recite the blessing, as it is said, 'Lift up your hands to the sanctuary and bless the Lord' (Psalm 134:2). Knock once for redemption and pray, 'May the words of my mouth and the meditation of my heart be acceptable before You, O Lord, my Rock and my Redeemer' (Psalm 19:15). What is written thereafter? 'The Lord will answer you in the day of trouble' (Psalm 20:2). Rabbi Yosei bar Bon said: Whoever knocks for semicha and shechita, the issue of piggul (invalidated sacrifice due to improper intention) does not apply to that sacrifice. Whoever knocks for washing hands and recites the blessing, the Satan does not accuse him during that meal. And whoever knocks for redemption and prayer, the Satan does not accuse him on that day.\""
        ],
        [
            "\"Hallelujah, praise the name of the Lord. He raises up princes from the ends of the earth.\" This is a dispute between Reish Lakish and Rabbi Yochanan. Rabbi Yochanan says that there are no clouds below, as it is stated, \"And behold, with the clouds of heaven one like a son of man was coming\" (Daniel 7:13). Reish Lakish says that there are clouds below, as it is stated, \"He raises up princes from the ends of the earth.\" According to Rabbi Yochanan's opinion, he would praise someone who honored his friend by sharing a jug of wine with him and drinking from it together. According to Reish Lakish's opinion, he would praise someone who lent his friend a measure of wheat and said, \"Bring me your basket.\" This is what the Lord said to the earth, \"Bring forth your clouds and let it rain.\" There are five names for clouds: Ab, Anan, Ad, Nasi, Chaziz. Ab, because it mixes up the face of the earth. Anan, because it breaks down gates. Ad, because it makes creatures humble themselves before each other. Nasi, because it makes princes humble themselves before each other. Chaziz, because it creates visions in the sky and fills the creatures with the holy spirit. As it is said, \"The vision of Isaiah the son of Amoz.\""
        ],
        [
            "Praise the Lord for He is good, etc. Rabbi Yehoshua ben Levi said: \"Give thanks to the One who pays a person's debt with kindness - whether one is rich or poor, whether one is an orphan or a widow. And Rabbi Yehoshua ben Levi said, \"These verses (of praise) correspond to His kindness to all generations that He created and did not give them the Torah, yet provided for them with His kindness.\" Why is he called Hillel the Great? Rabbi Yochanan said: \"Because the Almighty sits in the highest heavens and provides sustenance for all creatures.\" Where is Hillel the Great from? Rabbi Yehuda said: \"From Hodu to Babylonian rivers.\" Rabbi Yochanan said: \"From the Song of Ascents to Babylonian rivers.\" Rav Acha bar Yaakov said: \"From the time when Jacob chose the name 'Yah' until Babylonian rivers.\"",
            "To the One who does great wonders alone. And did anyone else do something with Him that He says alone? Rather, He alone knows what wonders He does. How so? If a person is lying on his bed and a snake is on the ground before him, and when he gets up, he feels the snake in front of him, but he does not know what wonders the Holy One, blessed be He, did with him. And who knows [the wonders of] the Holy One, blessed be He? And thus it says (Psalms 40:6), \"Many things You have done, O Lord my God, Your wonders and Your thoughts towards us; there is none to be compared with You. If I would declare and speak of them, they are too numerous to recount.\" Rabbi Elazar said, even the one who experienced the miracle does not recognize his miracle, as it says alone. And as Rav Yosef expounded, what is the meaning of what is written (Isaiah 12:1), \"I will praise You, O Lord, for though You were angry with me, Your anger has turned away, and You have comforted me.\" To what is this verse referring? Two people went on a business venture, and a thorn pricked one of them. He began to revile and insult [God], but for many days he heard that his friend's ship had sunk in the sea, so he began to give thanks and praise. Therefore it is said, \"Let Your anger turn away, and comfort me.\"...",
            "To the one who established the earth over the waters. Our Rabbis taught that three drinks are prohibited because of the exposure to water: wine, milk, and water. Water is prohibited because it says \"to the one who established the earth over the waters.\" Milk is prohibited because it says \"and she opened the jar of milk\" (Judges 4:19). Wine is prohibited because it says \"every drunkard shall be filled with wine\" (Jeremiah 13:13). Rabbi Yosei said, \"Woe to the creatures who see but do not know what they see, stand but do not know on what they stand. On what do the pillars of the earth stand? As it says, 'He shakes the earth from its place, and its pillars tremble' (Job 9:6). And the pillars stand on the water, as it says, 'To the one who established the earth over the waters.' And the water is on the mountains, as it says, 'The waters stand upon the mountains' (Psalms 104:6). And the mountains are on the wind, as it says, 'For behold, I am forming mountains and creating wind' (Amos 4:13). And the wind is in the storm, as it says, 'A stormy wind does His bidding' (Psalms 148:8). And the storm depends on the arm of the Holy One, blessed be He, as it says, 'And under His everlasting arms' (Deuteronomy 33:27). And the sages say that the world stands on twelve pillars, as it says, 'He established the borders of the nations according to the number of the children of Israel' (Deuteronomy 32:8). And some say that the world stands on seven pillars, as it says, 'Wisdom has built her house, she has hewn out her seven pillars' (Proverbs 9:1). And Rabbi Elazar ben Shamua said that the world stands on one pillar, and his name is Tzaddik (the righteous one), as it says, 'And the Tzaddik is the foundation of the world' (Proverbs 10:25).",
            "\"For the strike against Egypt's firstborns. At the time when God sent the plague of the firstborns, Moses said to Pharaoh that at midnight, every firstborn would die. All the firstborns went to their fathers and said to them: 'All that Moses said has come upon us. If you do not ask that these Hebrews be removed from among us, we will die.' Their fathers replied: 'Even if all the Egyptians die, they will not leave here.' What did the firstborns do? They went to Pharaoh and cried out to him, saying: 'Please, remove these people, or a calamity will come upon both us and you.' Pharaoh commanded his servants to seize and beat them. What did the firstborns do? They immediately took up their swords and killed their fathers, as it is written, 'For the strike against Egypt's firstborns.' It does not say here, 'for the strike against the firstborns of Egypt,' but rather, 'for the strike against Egypt's firstborns.' Sixty myriads of firstborns killed their fathers. Rabbi Avin said in the name of Rabbi Yudah ben Pazi: Pharaoh's daughter was also a firstborn, but she was saved by Moses' prayer, as it is written, 'Its value is greater than pearls; it cannot be compared with gold.' The word 'night' is written here. How do we know that it refers to the night that is sanctified to God?\"",
            "\"To split the Sea of Reeds into sections. Ten miracles were performed for our ancestors at the sea. It was split and became like a wall, as it is said (Habakkuk 3:14) 'You pierced with his own spears the head of his warriors.' It was divided into two as it is said (Exodus 14:16) 'And you shall stretch out your hand over the sea and divide it.' It became dry land as it is said (Exodus 15:19) 'And the children of Israel went on dry land.' It became like clay as it is said (Habakkuk 3:15) 'You trampled the sea with your horses, churning the great waters.' It became scattered as it is said (Psalm 74:13) 'You split open the sea by your strength.' It became like rocks as it is said (ibid.) 'You crushed the heads of Leviathan, and gave him as food to the creatures of the desert.' It became divided into sections as it is said, 'To split the Sea of Reeds into sections.' It became mounded up as it is said (Exodus 15:8) 'And by the blast of your nostrils, the waters were piled up.' It became like a flask as it is said 'They stood up like a flask.' (Exodus 15:8) Sweet water came out for them from salty water as it is said (Psalm 78:16) 'And he brought forth streams from a rock.' The water froze in two parts and became like glass balls as it is said (Exodus 15:8) 'The depths congealed in the heart of the sea.' To split the Sea of Reeds into sections. And it is written (Psalm 145:15-16) 'The eyes of all look to you, and you give them their food in due season. You open your hand and satisfy the desire of every living thing.' A mortal king who goes to war cannot feed his soldiers nor supply their needs, but the one who spoke and the world came into being is not so. As it is said (Exodus 15:3) 'The Lord is a warrior; the Lord is his name.' He waged war against Egypt. His name is the One who feeds and sustains all His creatures. As it is said 'To split the Sea of Reeds into sections.' And it is written (Psalm 145:15-16) 'The eyes of all look to you, and you give them their food in due season. You open your hand and satisfy the desire of every living thing.' Rabbi Samuel bar Nahmani said, 'It is difficult to provide sustenance from redemption, for redemption is by means of an agent, as it is said (Genesis 48:16) 'The angel who redeemed me.' But sustenance is provided by the Holy One, blessed be He, as it is said (Psalm 23:1) 'The Lord is my shepherd.'\" Rabbi Yehoshua of Sikhnin said, \"More than the splitting of the Red Sea, it is written (Psalms 136:13) 'who split the Red Sea into parts, for His kindness is eternal,' and it is juxtaposed with (Psalms 145:15) 'The eyes of all look to You with hope, and You give them their food at the proper time.' The school of Elijah taught that once I was traveling from place to place, and I found a man who had a scripture but not a Mishnah in his possession. Rabbi said to me, 'I have one teaching to tell you, but I am afraid you may hold me accountable for it.' I replied, 'Heaven forbid! If you ask me something about the Torah, I will not hesitate to answer.' Rabbi asked me, 'Why is it written, 'You give them their food at the proper time,' and it is also written, 'He gives food to every living creature' (Psalms 136:25)? Does a person not prepare his food for himself?' I answered, 'This is a matter of common decency which one does on his own, and the Holy One, blessed be He, blesses the work of his hands, as it is written (Deuteronomy 14:29), 'so that the Lord your God may bless you in all your undertakings.' Rabbi said to me, 'Could a person sit idle and neglect the study of Torah?' I replied, 'That is the first foolishness that I have heard from you.' Rabbi said to me, 'My son, I will answer you with a parable: go and learn from the fool. When wisdom is taken away from him, he cannot support himself even for an hour. Similarly, when people are deprived of knowledge, they are like animals and birds, and the Holy One, blessed be He, provides sustenance for all living beings.'\"",
            "\"To strike great kings. It is written (Amos 2:9): 'Yet it was I who destroyed the Amorite before them, whose height was like the height of cedars and who was as strong as oaks; I destroyed his fruit above and his roots below.' Our sages said that Sihon was as hard as a tower and wall, and harder than any other creature, taller than any tower, and his feet touched the ground and no creature in the world could stand before him. What did the Holy One, blessed be He, do? He caused one of His ministering angels to strike him, as it is said (Num. 21:35): 'And I destroyed his fruit from above and his roots from below.' And he dislodged him from his place and delivered him to Israel. Our sages said that Sihon and Og were harder than Pharaoh and his soldiers. Just as they said a song of praise over the defeat of Pharaoh, so were they worthy of saying a song of praise over the defeat of Sihon and Og, but then David came and said a song over them, as it is said (Psalm 136:18-20): 'To strike down great kings, for His mercy endures forever; and Og, king of Bashan, for His mercy endures forever.' Rabbi Shimon ben Lakish said in the name of Bar Kapara: His name was Pelit, as it is said (Gen. 14:13): 'And he who had escaped [Pelit] came and told Abram the Hebrew.' And why was he called Og? Because he came and found Abraham engaged in making matzah for Passover. When Moses and the Israelites came to the border of Edrei, Moses said to them, \"I will camp here tonight, and in the morning we will enter and conquer it.\" They camped there, but the spring was not visible. Moses looked up and saw Og sitting on the wall, his feet touching the ground. Moses said, \"I don't know what I'm seeing. A different wall has been built here tonight.\" The Holy One, blessed be He, said to him, \"That is Og whom you see.\" Rabbi Yochanan said that his legs were 18 cubits long. Og had uprooted a mountain and was throwing it at the Israelites. Moses took a beam, inscribed the explicit Name of God upon it, and threw it at Og. Israel said, \"Cursed be the hands that throw.\" The Amorites said, \"Cursed be the hands that support.\""
        ],
        [
            "On the rivers of Babylon, there we sat and wept, as we remembered Zion. Rav Yehuda said in the name of Rav: This teaches us that the Holy One, blessed be He, showed David the destruction of the First Temple and the destruction of the Second Temple. The First Temple was on the rivers of Babylon, while for the Second Temple, the verse states, \"Remember, O Lord, what the Edomites did on the day Jerusalem fell.\" (Lamentations 4:22) When Jeremiah reached the Euphrates River, Nebuzaradan said to him, \"If it is good in your eyes to come with me to Babylon.\" Jeremiah thought to himself, \"If I go with them to Babylon, there will be no comfort for the remaining exiles.\" The exiles covered their eyes and saw Jeremiah leaving them. They all cried and said, \"Our teacher Jeremiah is leaving us here, as it is stated, 'On the rivers of Babylon, there we sat and wept.'\" Jeremiah replied, \"I swear by Heaven and Earth, you cried one cry until you reached Zion. 'There we sat and wept' teaches us that they had no place to sit from the time they left Jerusalem until they reached the Euphrates.\" They said to him, \"May the Merciful One have mercy on them.\" And once they had shown Him their faces, He had mercy on them, lest they repent and all unite and call upon their God and be helped, and we would not have been exalted. Therefore, they were forced and hurried along against their will, as it is stated, \"We were pursued on our necks.\" (Lamentations 5:5)  Our pursuers were light, even as they chased us. (Lamentations 4:19) They also oppressed us. Why did the Israelites cry over the rivers of Babylon? Rabbi Yochanan said that the killing of one Euphrates fish in Israel was more grievous than all the evil that Nebuchadnezzar wrought. When Israelites were in their own land, they drank only from rainwater, natural springs, and well water. But when they were exiled to Babylon, they drank from the waters of the Euphrates and died. Therefore, they wept over those who were killed by their enemies, those who died on the journey, and those killed by the Euphrates. Furthermore, Nebuchadnezzar and all his nobles and officials were on a ship, along with all kinds of musicians, as it says: \"The Chaldeans are coming with their ships, and their men of war come against her\" (Isaiah 43:14). All the kings of Judah were thrown into iron chains and made to walk naked on the banks of the river. Nebuchadnezzar, the wicked one, raised his eyes and saw them, and said to his servants, \"Why are these people walking upright without any burden on their shoulders?\" At that moment, they brought books and made them into pillows, filled them with sand, and placed them on their shoulders until they bent over. They said to themselves, \"We are pursued on our necks,\" as it says: \"We have pursued on our necks\" (Lamentations 5:5). At that time, all Israel wept until their cry reached the heavens. Rabbi Acha bar Abba said that at that moment, God wanted to return the world to chaos and void, but he said: \"Everything I have created, I have created for these people,\" as it says: \"I will also beat My fists together, and I will cause My wrath to rest; I the Lord have spoken.\" (Ezekiel 21:22) The verse (2 Samuel 2:26) says: \"Therefore I said, 'Turn away from me; let me weep bitterly. Do not try to comfort me for the destruction of my people.'\" David said to his attendants that their words of comfort are like insults to him, and he would rather be left alone to mourn. But the angels descended and lifted the burden of mourning from him. They did not only include the ministering angels but also God himself, as it says: \"For your sake, I sent Babylon to bring you down...\". When the exiles returned to Jerusalem, they were met by the people of Be'eri and other neighboring cities who saw them naked. The sons of Barai stripped their slaves and maidservants and offered them as a gift before Nebuchadnezzar, saying, \"Perhaps you are a king who loves the naked.\" He told them to go and clothe the Israelites. As a reward for their kindness, God bestowed upon the sons of Barai kindness from all the land of Israel, and they became more beautiful. They said that anyone who enters there does not seek to leave without sinning. They also cried and mourned with them, and God cried with them too. \"On its ruins we hung our harps,\" for there we asked of our captors words of song. Nebuchadnezzar said to them, \"Why are you sitting and crying?\" They prepared themselves until we eat and drink. \"I ask that you stand and play before me and before this foreign worship with your harps, as you would play before your God.\" They looked at each other and said, \"It is not enough that we destroyed His Temple, but now we are about to play before this idol and this foreign worship.\" Rabbi Yitzhak Bar Tabla says: \"To what is this matter similar? It is similar to a human king who married a daughter of another king. He said to her, 'Stand before me and let me give you a cup to drink.' She refused to drink the cup, and he became angry with her and banished her from his house. She went and married a leper. The king said to her, 'Stand before me and let me give you a cup to drink.' She replied, 'I was a princess and married to a king, and when he told me to drink a cup, I refused, and he banished me from his house. If you had given me a cup to drink, I would have added to my honor. Now you tell me to stand before you and drink a cup.' All the people stood up and took matters into their own hands, grabbing the upper parts of their garments and biting them. They sang for us the Song of Zion. We will not sing, but we will say how we will sing. They pointed their fingers and said, 'We used to clap our hands and cut off our fingers.' This is what is meant by the verse in Ezra 8:15, 'I assembled them by the river that flows towards Ahava.' I did not find any Levites there. They were there, but they could not play the harps. How did the Levites who were exiled among them return? As it is stated in Ezra 3:12, 'But many of the priests and Levites and heads of the fathers' houses, old men who had seen the first house, wept with a loud voice when the foundation of this house was laid before their eyes.' When Nebuchadnezzar knew this, he went and hung the corpses of those who had been killed. Nevertheless, they rejoiced that they did not sing before an idol, as it says, 'We hung up our harps.'\" At that hour, God swore to Israel, \"You have ruled yourselves and cut off your right fingers. Even I, as it is written in Lamentations 2:3, have turned back my right hand because of the enemy, and I will not return it except to remind you, as it is said, 'If I forget you, Jerusalem, may my right hand forget its skill.' It is taught in the Talmud, Sotah 49b, that a person should forsake everything he has in his house and leave only a small reminder of Jerusalem, and a woman should make jewelry as a reminder of Jerusalem, as it is said, 'If I forget you, Jerusalem, may my right hand forget its skill.' When the Temple was destroyed, many Pharisees in Israel stopped eating meat and drinking wine. Rabbi Joshua inquired of them, \"Why do you not eat meat or drink wine?\" They replied, \"We used to eat meat every day, as there was always a daily offering on the altar, and we used to drink wine every day, as it was poured on the altar. But now it is abolished.\" Rabbi Joshua responded, \"Even figs and grapes are not eaten solely for their own sake, but because they bring the first fruits, bread is not eaten solely for its own sake, but because it brings the two loaves on Shavuot and the showbread every Sabbath. Water is not drunk solely for its own sake, but because it is poured out on the holiday. Be silent.\" He told them not to mourn excessively, for it is impossible to mourn excessively. Rabbi Joshua said, \"A decree is not issued unless the majority of the congregation can uphold it.\" What is the verse that supports this? Rav Adda bar Ahavah said, \"You are arrogant, you have said, 'It is useless to serve God. What have we gained by keeping his requirements and walking mournfully before the Lord Almighty?'\" (Malachi 3:14) There is no nation without its share of troubles, but the sages said, \"A person should arrange their house with a set budget, and should keep only a small amount of unnecessary items.\" This is stated in the Talmud (Bava Batra 65b). With this method, a person can make all the necessary preparations for a meal while keeping only a few unnecessary things. What is the reason for this? Rav Papa said, \"It is like the chair of the blacksmith. Just as a blacksmith creates everything he needs on his chair and keeps only a few things, so should a person arrange their home.\" Rav Batzada said, \"This is similar to the verse 'If I forget you, O Jerusalem, let my right hand forget its skill' (Psalms 137:5). What does this mean? It refers to the ash on the head of the groom. Rav Papa asked Abaye, \"Where should we place it?\" Abaye responded, \"In the place of tefillin, as it says, 'For Zion's sake I will not keep silent, and for Jerusalem's sake I will not rest, until her righteousness shines like a bright light, and her salvation, like a blazing torch' (Isaiah 62:1).\" Rabbi Dosa said, \"If I forget you, O Jerusalem, let my right hand forget its skill, so that I cannot perform miracles.\" Rabbi Zeira said in the name of Rabbi Shimon ben Lakish, \"When the sins of the people caused the nations to enter Jerusalem, they took the mighty men of Israel and forced them to turn their hands behind their backs. God said, 'I am with them in their distress' (Psalms 91:15). The sons of Nathan were in distress, and I see it as if their right hand has been pushed back because of the enemy.' In the end, they were revealed to Daniel (Daniel 12:13), and he said, 'Go your way.'\" He said to him, \"There is no judgment and no accounting.\" He said to him, \"Rest.\" He said to him, \"It is forever stagnant.\" He said to him, \"At the end of days or at the end of the right.\" He said to him, \"At the end of the right, which is subservient.\" He said to him, \"I have given the right to the descendants of Abraham, Isaac, and Jacob. As long as my children are subservient, let the right be subservient with them. I have redeemed my children with the right, my right.\" As David said, \"That Your beloved ones may be delivered, help with Your right hand, and answer us.\" The Lord of the universe did this for them on behalf of Your beloved ones, Abraham, Isaac, and Jacob, and as long as they have no merit, He did it for them on behalf of Your right hand and answer us. The Holy One, blessed be He, said, \"I will do it,\" as it says, \"Reveal Your arm, the Holy One.\" And it is written, \"Save with Your right hand, and answer me.\" \"Remember, O Lord, against the children of Edom the day of Jerusalem.\" Israel said before the Holy One, blessed be He, \"Master of the Universe, You tell us to remember, but forgetfulness is present within us. You remember, for there is no forgetfulness before Your throne of glory.\" Those who said, \"Arise, Arise, until the foundation is destroyed in it.\" Rabbi Abba bar Kahana said, \"They are ruined, they are ruined,\" as it says, \"The wall of Babylon will fall.\" Rabbi Levi said, \"Punishment, punishment,\" as it says, \"And she emptied her vessel into the trough.\" \"Remember, O Lord, against the children of Edom the day of Jerusalem.\" When its foundations will be uprooted from it, those who said, \"Arise, Arise, until the foundation is destroyed in it,\" will be asked. They asked Rabbi Eliezer: Are the later generations superior to the earlier ones? He said to them, \"You are compared to the chosen house that proves its ancestors. They removed the plaster, as it says, 'And he revealed the covering of Judah.' But we have chipped away at the walls, as it says, 'Those who said, \"Arise, Arise, until the foundation is destroyed in it.\"' To teach you that any generation that does not build the Temple in its time, it is considered as if they destroyed it. What is the reason? Because they did not repent (`aseh teshuvah).\""
        ],
        [
            "\"I will thank you, O Lord, with all my heart...\" (Psalm 138:1) Isaiah said: \"Grass withers and flowers fade, but the word of our God endures forever.\" (Isaiah 40:8) And what do you have to do on the high mountain? Go up and proclaim the good news to Zion. Israel said: \"We are afraid because of our enemies.\" The Lord said: \"Your enemies were but grass. As long as they existed, you were afraid of them. But now that they are gone, lift up your voice and do not be afraid.\" Israel said: \"When will we be able to avenge ourselves against the wicked?\" As it is said: \"As you have done, it will be done to you; your deeds will return upon your own head.\" (Obadiah 1:15) What was the punishment for smashing the children of Israel against the rock? As it is said: \"Happy is the one who seizes your infants and dashes them against the rocks.\" (Psalm 137:9) At that time, Israel cursed the Lord with all their heart. As it is said: \"I will thank you with all my heart.\" From this we learn that as long as the wicked are in the world and oppress Israel, pushing them around and not allowing them to curse with all their heart, if they are destroyed at that moment, \"I will thank you with all my heart.\"...",
            "Another thing, I will sing against gods. Against the Sanhedrin. As it is said (Exodus 22:27), \"You shall not revile God.\" Against the prophets who were called gods. As it is said (1 Chronicles 23:14), \"And Moses, the man of God.\" (1 Samuel 2:27) \"And there came a man of God to Eli.\" Even in their deaths they were called gods. For you can find in Samuel (2 Samuel 23:13), \"I saw gods ascending out of the earth.\" Therefore, we say, \"I will sing against gods.\" Against the troubles that come upon us, we sing to You. I will prostrate myself toward Your holy temple and give thanks to Your name. And it also says (Zephaniah 3:16) \"In that day, it shall be said to Jerusalem, Fear not.\" Thus, when the wicked are destroyed from the world, Israel will praise the Lord, saying, \"When the temple is rebuilt and Your sanctuary restored, at that time I will prostrate myself toward Your holy temple.\" Why? Because You have magnified Your word above all Your name. Israel said to the Lord, \"You have magnified everything that You have spoken to us through the prophets.\" And what have I said? (Joel 3:1) \"And it shall come to pass afterward, that I will pour out my spirit.\" (Joel 4:18) \"And it shall come to pass in that day that the mountains shall drop down new wine.\" And it also says (Isaiah 51:6) \"Fear not the reproach of men.\" Why? Because the Lord has magnified to do. And it is written (Psalm 126:2), \"Then was our mouth filled with laughter.\""
        ],
        [
            "\"To the chief Musician, a Psalm of David. O LORD, thou hast searched me, and known me. Zophar the Naamathite said (Job 11:7), 'Canst thou by searching find out God?' (Job 11:8) It is as high as heaven; what canst thou do? (Job 11:9) The measure thereof is longer than the earth, and broader than the sea. (Job 11:7) No man can find it out. (Job 23:8) And who can know it? For it is said (Job 23:10), 'God knoweth the way thereof, and he knoweth the place thereof.' (Job 28:24) For he looketh to the ends of the earth, and seeth under the whole heaven. No man can comprehend the works of the Lord. As David said, 'Who can utter the mighty acts of the LORD?' (Psalm 106:2) No man can reach the greatness of God's power. Even Moses, who ascended to the highest heavens and received the Torah directly from God, did not comprehend this. But God is eternal and He searches all things. Therefore, David gives Him the eternal praise and sings, 'O LORD, thou hast searched me, and known me.' This can be compared to a king who was eating with his wife, and while he was eating with her, he wrote her a bill of divorce and gave it to her. The woman began to say, 'See how wise my lord the king is. He knew that I had set my eyes on another man, and he gave me the bill of divorce.' Similarly, David said, 'Search me, O God, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting.' (Psalm 139:23-24) For I have heard the reproach of the enemy, and the blasphemy of the wicked: for they bring upon me iniquity, and in wrath they hate me. Therefore, it is said, 'O LORD, thou hast searched me, and known me.'\"",
            "\"You knew Shabti and Kumi, etc. You knew that when I was in trouble, I did not forget you. And so it says (2 Samuel 7:1) \"And it came to pass, when the king sat in his house, and the LORD had given him rest round about.\" Perhaps I did not tell you to build the Temple. You knew Shabti and Kumi. And when I fled after Absalom, I did not call after you in protest. Rather (Psalm 3:1) \"A Psalm of David when he fled from Absalom his son.\" Rabbi Judah says that this Psalm was said by Adam the first man. As it says, \"O LORD, thou hast searched me, and known me.\" And you know that I could not have existed without a woman. Therefore it is said (Genesis 2:18) \"It is not good that the man should be alone.\" Just as it says, \"O LORD, thou hast searched me, and known me.\" You knew Shabti and Kumi. Shabti in the Garden of Eden and Tirofi from within it. My paths and my quarters you have scattered. What are my paths and my quarters? (Numbers 23:10) \"Who can count the dust of Jacob?\" You have scattered. Just as a person winnows in the threshing floor and takes the grain and throws away the chaff, so you have scattered the fourth part and have taken what you knew and made me from it.\"",
            "\"For there is no word on my tongue, etc.\" So said David before the Almighty, \"You know when I sit and when I rise; You discern my thoughts from afar. Even before I speak, You know all about it. You have hemmed me in from behind and in front; You have laid Your hand upon me\" (Psalms 139:4-5). Similarly, it says in the book of Job (14:16), \"For now You count my steps; You keep watch over my feet without even scrutinizing my behavior.\" And not only from now, but from before I was born (Job 31:18), \"Or like a newborn infant who has not seen the light: before I go where I will not return.\" And so it says to Jeremiah (Jeremiah 1:5), \"Before I formed you in the belly, I knew you; and before you came forth from the womb, I sanctified you.\" And similarly, the scripture says to Hezekiah (2 Kings 19:28), \"Because you have raged against Me and your arrogance has reached My ears, I will put My hook in your nose and My bit in your mouth, and I will turn you back on the way you came.\" He replied to God, \"O foolish one, what do you think? Don't you know everything unless you hear it?\" (Isaiah 37:28). \"And your sitting down and your going out and your coming in I know, and your rage against Me.\" Therefore it is said that there is no word on my tongue. There is no psalm, there is no eternal melody, there is no song that I will say that is not already revealed before You. Therefore it is said that there is no word on my tongue.",
            "Back and forth you formed me. Two faces were created (meaning \"two aspects\" or \"dual nature\"). Thus, the first man was created with Eve's form behind him, as it says (Genesis 2:22), \"And the Lord God built the rib.\" Therefore, it is said \"back and forth you formed me,\" etc. Rav and Shmuel disagreed. One said \"face\" and the other said \"tail.\" Granted, according to the one who said \"face,\" since it is written \"back and forth you formed me,\" it makes sense. But according to the one who said \"tail,\" what does \"back and forth\" mean? As Rabbi Ami said in the name of Rabbi Ami, \"back\" refers to the act of Creation, and \"forth\" refers to punishment. Granted, \"back\" refers to the act of Creation, as we say during Friday night prayers. But what does \"forth\" refer to? It refers to the punishment of the Flood, as it says (Genesis 7:23), \"And He blotted out every living substance which was upon the face of the ground.\" And for the one who said \"face,\" he derives a great principle from it. It makes sense that the male aspect should be dominant, as it is taught that \"A man should not follow a woman on the road, even if she is his wife. If he encounters her on a bridge, he should push her aside and anyone who follows a woman into a river has no share in the World to Come.\" Another explanation of \"back and forth you formed me\" is that Rabbi Yochanan said, \"If a person is worthy, he can enjoy both worlds, back and forth. But if not, he comes to give an account.\" And you laid your hand upon me, as you said (Job 13:21), \"Your hand is heavy upon me.\" Rabbi Eliezer the Androgynos said, \"They were created as intersex. As it says (Genesis 1:27), 'male and female He created them.'\" Rabbi Shmuel said, \"Two faces were created, and he was made with a back and a front.\" Rabbi Tanchuma said in the name of Rabbi Berechia in the name of Rabbi Elazar, \"He was created as a golem and lay from the beginning of the world to its end.\" This is what is written, \"Your golems have seen\" (Psalms 139:16). Rabbi Yehuda son of Rabbi Nachman in the name of Rabbi Shimon in the name of Rabbi Elazar said: \"God created the whole world from east to west, as it is said, 'Behind and before you encircle me.' From north to south, as it is said, 'From one end of the earth to the other end of the earth.' And even in the space of the world, as it is said, 'Your hand is upon me.' Rabbi Elazar said, 'Behind refers to the work of the first day of creation, and before refers to the work of the last day of creation.' This is the opinion of Rabbi Elazar, as it is written, 'The earth brought forth living creatures.' This is the spirit of Adam. Rabbi Shimon ben Lakish said, 'Behind refers to the work of the last day of creation, and before refers to the work of the beginning of creation.' This is the opinion of Reish Lakish, as it is written, 'The spirit of God hovered over the surface of the waters.' This is the spirit of Adam. Rabbi Simon said, 'Behind refers to all actions, and before refers to all punishments.' Shmuel bar Tanhuma said, 'Even the word \"Kluso\" (a type of bird) only appears later in the Torah. This is what is written, 'Praise the Lord from the earth, from the sea monsters and all the depths.' Rabbi Shemlai said: just as the physical characteristics of Klusso (an animal mentioned in the Talmud) are similar to those of a domesticated animal, a wild animal, and a bird, so too is the Torah of God similar, in that it contains laws for domesticated animals, wild animals, and birds. As it is written (Leviticus 11:2): \"This is the animal that you may eat.\" And finally (ibid. 12:2): \"When a woman conceives.\" Thus, you may derive from this analogy that both man and the Temple were created with two hands. It is written (Psalms 119:73): \"Your hands have made me and fashioned me; give me understanding, that I may learn Your commandments.\" And it is written (Exodus 15:17): \"The sanctuary, O Lord, that Your hands have established.\"",
            "Another thing, look back and ahead of me. Creation in this world is a creation in the next world. There is no need to create them again for the resurrection of the dead, for two creations have already been created for them. Thus the Almighty thought and formed Adam and Eve, who were thrown before Him like a lump. As it is said, \"Your eyes saw my unformed substance\" (Psalms 139:16). What is this in your book? From the day that the Almighty created the first man, He wrote in His book what He will produce from him until the dead are resurrected. And so He calls before Him each generation and its seekers, providers, wise men, prophets, scribes, and disciples, until the dead are resurrected. And thus it is said, \"This is the book of the generations of Adam\" (Genesis 5:1). And so Isaiah said, \"The Lord called me from the womb, from the body of my mother He mentioned my name\" (Isaiah 49:1). And so it is said, \"Who has performed and accomplished it, calling forth the generations from the beginning?\" (Isaiah 41:4). He meant from the first man."
        ],
        [
            "\"A Psalm of David. Deliver me, O Lord, from the evil man; preserve me from the violent man; Solomon said (Proverbs 4:6), 'Do not forsake wisdom, and she will keep you.' (Proverbs 6:22) 'When you walk, they will lead you; when you lie down, they will watch over you.' So said the Lord to David, 'It is your desire that I preserve you; I will preserve you and keep you in the Torah,' as it says (Proverbs 4:13), 'Keep her, for she is your life.' Your desire is that I rescue you from the hand of the wicked; sing for joy before Me, and I will deliver you.' (Psalm 32:7) 'Sing for joy, O daughter of Zion; shout aloud, O Israel! Be glad and rejoice with all your heart, O daughter of Jerusalem!' Deliver me, O Lord, from the evil man; who is he, but Esau the wicked? And what is his evil? Death. So said the Lord, 'When I redeem you from the hand of death, I will redeem you,' as it says (Hosea 13:14), 'I will ransom them from the power of the grave; I will redeem them from death.' Death is the evil that Esau has done. Therefore it is said, 'Deliver me, O Lord, from the evil man,' (Psalm 140:1) and Jacob also said, 'Deliver me, O Lord, from the evil man.' (Genesis 32:12) 'And what kind of evil is it that a violent person does? Protect me from the hand of the oppressor.' And what was the oppression? (Genesis 32:14-15) 'He spent the night there, and from what he had with him he took a present for his brother Esau: two hundred female goats and twenty male goats, two hundred ewes and twenty rams.' This was not oppression. And so it says (Obadiah 1:10), 'Because of the violence done to your brother Jacob, shame shall cover you.'\" Israel said, \"The mountains will be cut off forever, and whatever was swallowed up will be swallowed up.\" Then the Lord said, \"I will bring them out from between their teeth,\" as it is written (Psalm 68:23), \"God said, 'I will bring them back from Bashan.'\" Therefore, it is said, \"Protect me from the hands of the wicked, who have thought evil thoughts in their hearts,\" etc. What does it mean to have evil thoughts in the heart? It does not mean that it is only hidden in one's heart and not spoken aloud. Rather, it means that one thinks evil thoughts in the heart. When they think of evil, they are not only thinking of themselves but also of others, as it is written (Obadiah 1:18), \"The house of Jacob will be a fire,\" etc. This is also expressed in Daniel 7:7-8, \"I looked at these horns and there was another horn, a little one, coming up among them, and it uprooted three of the horns with eyes like the eyes of a man, and a mouth uttering great boasts.\" Looking at God, one speaks harsh and reviling words. It is written (Daniel 7:11), \"I watched until the beast was slain and its body destroyed and thrown into the blazing fire.\""
        ],
        [
            "Psalm for David: \"I call upon you, O Lord; make haste to me; give ear to my voice when I call to you.\" Solomon said (Proverbs 15:30): \"Bright eyes gladden the heart.\" The Holy One, blessed be He, illuminates the eyes of the righteous, and they rejoice like fat and marrowy bones at good tidings. What is the good tidings that they receive? As it is written above (Psalm 140:14): \"Surely the righteous shall give thanks to your name.\" David asks of you, \"Let me be among those who see your face.\" \"I call upon you, O Lord; make haste to me.\" What does \"make haste to me\" mean? It means that I have a desire to fulfill your will, and you should also desire me. To what is this comparable? To a person who had to appear before the ruler, who saw that all the officials spoke with him. He called to the ruler and said to him, \"I have no one to speak for me. You are the judge and the advocate. Please advocate for me.\" So too, David said: Some people trust in their good and righteous deeds, while others trust in the merit of their ancestors. But I trust in you, even though I have no good deeds, because I have called upon you. Therefore it is said, \"I call upon you, O Lord; make haste to me.\" \"My prayer shall be set before You, etc.\" What is the meaning of \"my prayer shall be set\"? So said David, \"My Master, when the Temple was standing, we would burn incense before You. Now that we have no altar and no High Priest, may my prayer be accepted and may it tear through the firmament.\" Therefore, it is said, \"My prayer shall be set before You, etc.\" Similarly, it says (Ezra 9:4), \"And to me were assembled everyone who trembled at the words of the God, etc.\" (Psalms 55:18) \"In the evening, and in the morning, and at noon, I will express my complaint and moan, etc.\" Why in the evening? Rather, all day long my soul is at ease in the world and I am not troubled, but in the evening I die and my intestines are exchanged. Therefore, a person must confess his sins and supplicate in the Mincha prayer. Therefore, it says, \"The lifting up of my hands as the evening sacrifice.\" And so Daniel says (Daniel 9:21), \"While I was still speaking in prayer, the man Gabriel, whom I had seen in the vision, etc.\" When is this? At the time of the Mincha prayer."
        ],
        [
            "Understanding of David during his prayer in the cave. Solomon said in Proverbs 18:10, \"The name of the Lord is a strong tower; the righteous run to it and are safe.\" When the righteous are in distress, they only focus on the Lord. The scripture also says in Psalm 34:2, \"I will bless the Lord at all times; His praise shall continually be in my mouth.\" When David fled from Absalom, he only sang to the Lord. Similarly, when he was in the wilderness of Judah, he only mentioned the Lord. In every trouble he faced, he trusted in the Lord. And when he was in the cave, he called only upon the Lord, as it says in Psalm 142:4, \"I cry out to You, O Lord; I say, ‘You are my refuge, My portion in the land of the living.’\" What does it mean that David had \"understanding\"? When Saul and David were in the cave, David knew and saw that no one was standing with him in his wealth, wisdom, or strength. Therefore, his only recourse was to pray. David understood and said that he had no good except for prayer. Therefore, it is said, \"Understanding of David\" (in reference to Psalm 142) and so on....",
            "\"I will cry out to the Lord, I will cry out to the Lord for mercy. Why twice 'my voice'? Similarly, the verse says (Psalms 86:3) 'Have mercy on me, O Lord, for I call to You all day long.' Twice. Rather, this is what David said: 'Have mercy on me that I may not fall into his hand, and have mercy on me that he may not fall into my hand.' And so, 'my voice to the Lord I cry out' means that I may not fall into His hand, and 'I plead to the Lord with my voice' means that he may not fall into my hand.\" [<i>The passage is discussing the repetition of certain phrases in Psalms and why they appear twice. Specifically, it focuses on the phrase \"my voice\" which appears twice in the opening line of Psalm 130: \"Out of the depths I cry to you, Lord; Lord, hear my voice.\" The commentary explains that the repetition of \"my voice\" is meant to convey two different intentions: the first \"my voice\" is a plea to God to not let the speaker fall into His hand, and the second \"my voice\" is a plea to God to not let the speaker's enemies fall into his hand. This interpretation is based on a similar repetition of the phrase \"have mercy on me\" in Psalm 86:3, and the commentary explains that David himself made this distinction when he used the phrase \"have mercy on me\" twice in one verse.</i>]",
            "\"I will pour out my words before Him\" etc. This is how the righteous reveal their troubles before God. And so it is written, \"A prayer for the poor, when he wraps himself up and so on.\" And Hannah also said, \"For out of the abundance of my complaint and grief have I spoken hitherto.\" Therefore it is said, \"I will pour out my words before Him.\" And the Lord said to David, \"Cast thy burden upon the Lord, and He will sustain thee\" (Psalms 55:23).",
            "\"When my spirit faints within me\" etc. What is \"my tent\"? David said before the Lord, \"All my mighty ones are nothing compared to You. My heart tells me that whoever stretches out his hand against the Lord's anointed will be punished.\" Therefore it is said, \"When my spirit faints within me, You know my path.\"",
            "\"Look to the right and see, for there is no one who takes notice of me\" etc. What is \"look to the right and see, for there is no one who takes notice of me\"? It means that I have no one to rely on except You, who stand on my right side. This is what Your art teaches, that You are the right hand of the poor. As it is written, \"For he shall stand at the right hand of the needy, to save him from those that judge his soul.\" Therefore it is said, \"Look to the right and see.\" \"I have no escape; no one cares for my life\" etc. David said, \"If I seek refuge, I will seek it not from the wicked, nor from Saul, nor from all Israel at this time.\" Therefore it is said, \"I have no escape; no one cares for my life.\"",
            "I cried out to You, etc. David was trapped inside a cave, with Saul outside standing at the entrance. David said to God, \"Master of the Universe, please take my soul out of its prison.\" Upon this, David takes the crown, for You will save me, as it is said, \"Upon me, the righteous will crown themselves\" (Psalms 140:13). It is also written, \"I call upon the Most High God, upon God who fulfills His purpose for me\" (Psalms 57:3), and \"Deal bountifully with Your servant, that I may live and keep Your word\" (Psalms 119:17)."
        ],
        [
            "Psalm of David: \"Lord, hear my prayer, listen to my plea,\" etc. Solomon said (Proverbs 20:8-9), \"A king who sits on the throne of justice scatters all evil with his eyes. Who can say, 'I have cleansed my heart,' etc.?\" Who can stand on the day of judgment and say, \"I am pure, free of sin?\" No one can stand, as it is written (Malachi 3:2), \"And who can endure the day of His coming? And who can stand when He appears?\" Similarly, Jeremiah said (Jeremiah 30:6), \"Ask now and see, can a male give birth? Why then do I see every man with his hands on his loins like a woman in labor? And why have all faces turned pale?\" No one on that day will have a pleasant face, as all faces will turn pale. Even Abraham over Ishmael, Isaac over Esau, and the Lord over Israel on their behalf, as it is said (Malachi 3:2), \"And all faces will turn pale.\" David said to the Lord, \"I beg of You, answer me and do justice with me on that day.\" Therefore it says, \"Lord, hear my prayer,\" etc. And if You do not do justice with me, who can stand? Similarly, Job said (Job 14:13), \"Oh that You would hide me in Sheol, that You would conceal me until Your wrath be past.\" The Lord replied to him, \"Until judgment has passed, until anger has passed.\" (Job 14:13-14) \"Until You put an end to me, until You call me and I will answer You.\" David also said (Psalm 143:2), \"Do not enter into judgment with Your servant,\" etc. David said before the Lord, \"At the judgment, You bring me, but there is a servant who comes to judgment with his master. And thus it is written (Psalm 119:94), \"I am Yours, save me,\" etc. Why does everything belong to You, O Lord, and everything that belongs to him belongs to his Master? And so it is said (Psalm 39:13), \"Turn Your gaze away from me, that I may recover,\" etc. (Psalm 102:11) \"Take Your hand away from me and let me be, etc.\" (Psalm 10:14) \"You have seen, for You behold mischief and spite.\" (Psalm 12) \"You have done life and kindness, etc. And for all of these, you establish me for judgment. Why (Psalm 14:1) is man born of a woman? (Psalm 2) Like a flower, he comes forth, etc. (Psalm 3) Yet for all this, you have opened your eyes, etc. For your sake, do not bring your servant to judgment, etc. Therefore, it is said (Proverbs 20:9), \"Who can say, 'I have made my heart clean, etc.' No one can vindicate themselves in judgment. Why (Kings I 8:46), \"For there is no man who does not sin before you.\" And likewise it says (Ecclesiastes 7:20), \"For there is not a righteous man on earth who does good and never sins.\" (Job 15:15) \"Even the heavens are not pure in your sight.\" (Psalm 25:5) \"And even the stars are not pure in your sight.\" Therefore, it is said that no living being can be justified before you. What is \"every living being?\" Every living being cannot be justified before you, but the dead are vindicated. However, the living beings on high cannot be vindicated before you on the Day of Judgment. Therefore, it is said that no living being can be justified before you. ...",
            "\"For the enemy pursues my soul...\" and so Israel said: when we are afflicted with troubles, what is good for us? Only to be tested and scrutinized. As it is said: \"For You have tested us, O God; You have refined us like silver.\" (Psalm 66:10) These are the ways in which humanity is elevated. But after all of this, there is the judgment. God said to them: \"You have endured so much, from now on do not be afraid.\" As it is said: \"Though I have afflicted you, I will afflict you no more.\" (Nahum 1:12)"
        ],
        [
            "\"To David, blessed be the Lord my rock, etc. Solomon said (Proverbs 3:6) 'In all your ways acknowledge him'. What is 'In all your ways acknowledge him'? It means that He should be in your heart in every way that you go, just as David used to do. He was a king and said, 'I am not a king, He is the king and He made me a king.' And so it says (2 Samuel 5:12) 'And David knew that the Lord had established him as king over Israel.' He was strong and said, 'I am not strong.' He was rich and said, 'I am not rich.' And so he proclaimed (1 Chronicles 29:11) 'Yours, O Lord, is the greatness and the power, etc.' And so it says (2 Samuel 8:15) 'David administered justice and righteousness to all his people.' He went down to war and triumphed and said, 'It was not by my strength that I triumphed, but He helped me and gave me victory and made me a warrior.' And so it says (Psalm 18:33) 'The God who arms me with strength'. Therefore he said, 'Blessed be the Lord my rock, etc.'\" \"When I learned to fight with my fingers was when I killed Goliath. As it says in 1 Samuel 17:49, 'And David put his hand in his bag and took out a stone and slung it.' This is the way someone who strikes another from the front does not need to make them fall backwards, but rather, forwards, and why did he fall in front of him? An angel went with the stone and intentionally threw it at his face, and not only that, but he had a copper helmet on his head, and how did the stone sink into the copper? But God was with him, therefore it is said, 'Blessed be the Lord my Rock.' I did not know how to fight except that the Holy One, blessed be He, taught me, and so Saul says to him in 1 Samuel 17:37, 'Go, and may the Lord be with you.' And as it says in Judges 6:12, 'The Lord is with you, mighty warrior.' And it says in Psalm 119:12, 'Blessed are You, O Lord; teach me Your statutes.' I know nothing except that which I have been taught. As it says in Psalm 71:17-18, 'O God, You have taught me from my youth...Even when I am old and gray, O God, do not abandon me.' Therefore, it is said, 'Blessed be the Lord my Rock.'\""
        ],
        [
            "Praise to David, I will exalt you, my God the King, etc. Isaiah said (Isaiah 25:1), \"O Lord, You are my God; I will exalt You, etc.\" I thank You for this not in vain, but because You have done wonders. What wonders have You done? What is written above this passage (Isaiah 24:21), \"On that day the Lord will punish the host of heaven, etc.\" (Isaiah 27:13), \"And it shall come to pass on that day, etc.\" \"And they shall gather together, etc.\" \"And the moon shall be confounded, etc.\" At that time, \"O Lord, You are my God; I will exalt You. I will give thanks to Your name, for You have done wonders with us.\" Similarly, David said, \"I will exalt You, my God, etc.\" not in vain, but because You promised us above this passage, as it says (Psalm 144:12), \"Our sons are like saplings, etc.\" They stand like the cedars of Lebanon, etc.\" Therefore, it says, \"Our sons are like saplings, etc.\" They grow up like cedars. Our daughters are like corner pillars carved for the palace, etc. And do they need adornment? Are they not white like lilies and red like roses on the corner of the altar? Therefore, it says, \"Our daughters are like corner pillars, etc.\" We have learned that the height of men is like cedars, they are great. Where do they get their food? The Holy One, Blessed be He, said to him, \"From the treasury,\" for it is written after him, \"They are full of meat, etc.\" (Malachi 3:10) \"And you shall eat the old store, etc.\" Our flocks are in abundance, not as they used to be. (For it is written, \"He left the flock because of the wolves,\" (Zechariah 11:17). And so it says (1 Samuel 17:34), \"And a lion and a bear would come and take a lamb from the flock.\" But now it is not so, but as it says (Isaiah 65:25), \"The wolf and the lamb shall feed together, etc.\" Therefore, it says, \"Our flocks are in abundance.\" And who are these flocks? Israel, as it says (Ezekiel 34:17), \"And I will give them forage, etc.\" Therefore, it is said: \"Multiplied are they in our streets; there is no breach, and no one goes out, etc.\" What causes weeping in the streets is the angel of death and the terrorist, and now there is no weeping in our streets. (Zechariah 8:4-5) Even elderly men and women will sit in the streets of Jerusalem, each with his staff in his hand due to the many days they have lived. Therefore it is said, \"There is no weeping in our streets,\" as it is written: \"And the streets of the city shall be full of boys and girls playing in the streets.\" (Zechariah 8:5) Since God will do so much for Israel in the future, it is written: \"Blessed is the people for whom this is so.\" (Psalm 144:15) And when all these things happen to us, we thank and exalt you for all the wonders you have done for us and will do for us. Therefore it is said, \"I will extol you, my God and King.\" (Psalm 145:1) Israel exalts God, as it is written: \"Lift up your hand [to God]...as they exalted [God] on the sea.\" (Isaiah 26:11) As it is written: \"Sing to God, for He has triumphed gloriously.\" (Exodus 15:21) And: \"Exalt the Lord our God.\" (Psalm 99:5) Therefore it is said, \"I will extol you, my God and King.\" Not like now, when they sing and bless God only when miracles happen to them, but in the future they will not be idle and will always sing and bless God. As it is written, \"And I will bless Your name forever and ever.\" (Psalm 145:2) We have no other task but to bless You with new blessings. As it is written: \"Blessed be the Lord day by day.\" (Psalm 68:20)"
        ],
        [
            "\"Hallelujah, my soul, etc.\" Jeremiah said (Jeremiah 20:13), \"Sing to the Lord, praise the Lord.\" Why? Because He saved the soul of the poor from the hand of evildoers. When God sends the wicked to Gehenna and saves the righteous, they praise Him, and they give Him praise that never leaves the poor. It is also said (Isaiah 57:19), \"I create the praise of the lips.\" Not only I myself, but \"Let all flesh bless His holy name.\" Therefore we say, \"I will praise the Lord in my life; I will sing to my God as long as I exist.\" Solomon said (Ecclesiastes 9:12), \"For man also does not know his time.\" If one does not praise while he is alive, when will he praise? Not when he dies, as it is said (Psalm 115:17), \"The dead do not praise the Lord.\" And it is written (Psalm 6:6), \"In death there is no memory of You.\" And who will praise You? But we will bless the Lord, \"He who is alive, He who will praise You,\" not in Sheol. And it is said (Ecclesiastes 9:10), \"For there is no work, nor knowledge, nor wisdom in Sheol.\" Therefore we say, \"I will praise the Lord in my life,\" etc. Thus David said, \"Do not trust in princes, in mortal man, in whom there is no salvation\" (Psalm 146:3). A person should not say, \"Ishmael can say, 'Abraham is my father, and he will save me,' or Esau can say, 'Jacob was righteous, and he will save me, and I will escape through his merit.'\" As it is said (Psalm 49:8), \"No man can redeem the life of another.\" No one's brother can redeem him. If a person does not do good in this world, he cannot rely on the deeds of his ancestors. Therefore it is said, \"Do not trust in princes.\" On what should you rely? On your own deeds. As it is said (Proverbs 9:12), \"If you are wise, you are wise for yourself, and if you scoff, you alone will bear it.\" Similarly, it is said (Proverbs 16:26), \"A laborer's appetite works for him; his hunger urges him on.\" A person cannot eat from his father's actions in the future, but rather each person eats from their own actions, as it is said (Ecclesiastes 6:7), \"All man's labor is for his mouth,\" and (ibid. 3:22), \"So I saw that there is nothing better for a man than to enjoy his work.\" A person has no share except in their toil, as it is said (Psalm 128:2), \"When you eat the toil of your hands, you are praiseworthy, and it is well with you.\" Therefore, it is said, \"Do not rely on princes.\"",
            "\"Let his spirit depart and return to his earth. A parable: What is this similar to? It is similar to a skin bottle that is inflated and full of air, standing on the ground. Anyone who sees it is afraid of it, thinking it is something. What did he do? He came to it, saw that it was just a skin bottle, touched it, and it fell, and the wind that filled it went out. The man said, 'I was afraid of it for no reason, but it was the wind that made it appear intimidating.' So said the Lord: 'Flesh is nothing,' as it is said, 'All flesh is grass, etc.' (Isaiah 40:6) And so it says, 'For man's life on earth is but a wind, (Job 25:6) etc.' He stands only on the breath. When the breath goes out of him, he becomes dust. And so it says, 'Let his spirit depart and return to his earth, etc.' Thus said the Lord: 'I created this man and he stands and boasts. Then came Sennacherib the wicked and boasted and blasphemed, and immediately his spirit went out and his bowels were discharged. And so with Pharaoh, and so with Haman, and so with all the wicked of the world who revile and blaspheme, they are wind. When their spirit goes out, their bowels are discharged.' Your desire is a Protector who stands forever; trust in Him at all times, and you are secure. As it is said, 'Happy is he who has the God of Jacob as his help, (Psalm 146:5) etc.' If you know in whom you trust, in He who made the heavens and the earth, who stretched out the heavens beneath, and established the earth above, that they should not move from their place. So, anyone who trusts in me, his reward will never cease. Therefore, it is said, 'Happy is he who has the God of Jacob as his help, etc.'  (Psalm 146:5) What is written after that? 'Who made the heavens and the earth, etc.' And all that is in them. From here, you learn that just as he has on land, he also has in the sea. Therefore, it says, 'The sea and all that is in it.'\"",
            "\"He makes a sentence for the oppressed, etc. And who are the hungry? This is Elijah who was hungry and was fed. As it says (1 Kings 17:6) 'The ravens brought him bread and meat in the morning and bread and meat in the evening, and he drank from the brook.' Therefore, it is said that he gives bread to the hungry. \"He permits what is forbidden. What is meant by permitting what is forbidden? Some say that all the animals that became impure in this world, God will purify them in the future. As it says (Ecclesiastes 1:9) 'What has been will be again, what has been done will be done again.' They were pure for the children of Noah. And He also said to them (Genesis 9:3) 'Every moving thing that lives shall be food for you. I have given you all.' Just as I have given you the green plants, I give you everything. Why did He forbid it? To see who accepts His words and who does not. And in the future, He will permit everything that He forbade. \"And some say that He will not permit them in the future, as it says (Isaiah 66:17) 'Those who consecrate and purify themselves to go into the gardens, following the one in the midst of those who eat the flesh of pigs and rats and other abominable things--they will meet their end together.' And if He forbids it to someone who eats it, He will cut him off and destroy the animal. And what is meant by permitting what is forbidden? There is no greater prohibition than the niddah (Niddah 3:7), when a woman sees blood and God forbids her to her husband. And in the future, He will permit it.\" (Zechariah 13:2) \"And also I will cause the prophets and the unclean spirit to pass out of the land.\" And there is no impurity except for the impurity of menstruation, as it is stated (Leviticus 18:19) \"And to a woman in the impurity of her menstruation.\" And there are those who say that even marital relations during menstruation will be forbidden in the future. Know that it is so, for on the day that God revealed Himself on Mount Sinai to give the Torah to Israel, He forbade marital relations for three days, as it is stated (Exodus 19:11) \"Be ready for the third day.\" And just as when He revealed Himself to them on the first day, He forbade them from marital relations for three days, in the future when the Divine Presence will be among them, they will not be forbidden. And what is meant by \"permitting the forbidden\"? The forbidden that carries a penalty of death or Gehenna (hell).",
            "\"The Lord opens the eyes of the blind. There is no greater pain and suffering than blindness. It is similar to someone who passes by a caravan of camels and donkeys loaded with goods. An equal amount was given to each animal, and they were all charged with carrying the provisions for all of them. The owner of the caravan warned them to be careful not to put straw in one animal's load, saying, \"I know what I have given him.\" They entered the country to unload their cargo. The owner of the house allowed them to do so, but first he had them unload the animal that he had charged the most. Similarly, the Lord commands the blind that there is no greater suffering than theirs. As it says (Deuteronomy 27:18), \"Cursed is he who misleads the blind on the road.\" And when it comes to healing the world, the first to be healed are the blind, as it says, \"The Lord opens the eyes of the blind.\" And who are these blind generations that walk in the Torah like blind people? As it says (Isaiah 59:10), \"We grope like the blind along the wall.\" They all read and do not know what they are reading, they argue and do not know what they are arguing about. But in the future (Isaiah 35:5), \"Then the eyes of the blind shall be opened.\" The Lord raises up the bowed down. And who are the bowed down? These are the Israelites who were exiled from their land. Since they were exiled from Jerusalem, they have not stood up straight, but have been bowed down before their enemies, walking under them. As it says in Isaiah (51:22-23), \"Thus says your Lord, the Lord and your God, who pleads the cause of his people: Behold, I have taken out of your hand the cup of staggering; the bowl of my wrath you shall drink no more; and I will put it into the hand of your tormentors, who have said to you, ‘Bow down, that we may pass over you.’\" Therefore it is said, \"The Lord raises up the bowed down.\" The Lord loves the righteous. As it says (Proverbs 8:17), \"I love those who love me.\" And it says (1 Samuel 2:30), \"For those who honor me I will honor.\"  They love me and I love them. But why do I love the righteous who do not belong to the family of Kohanim or Levites? It is because for Kohanim and Levites, their priesthood or Levite status is inherited from their fathers, as it says in Psalm 115:19-20, \"The house of Aaron will bless the Lord, the house of Levi will praise the Lord.\" Therefore, if a person wants to become a Levite or a Kohen, they cannot, because their father was not a Levite or a Kohen. However, if one wants to become a righteous person, even if they were a Gentile, they can become righteous by volunteering and loving the Holy One, blessed be He, on their own. As it says in Psalm 33:1, \"Rejoice in the Lord, O you righteous ones!\" And that is why it is said, \"The Lord loves the righteous.\"",
            "\"The Lord guards the strangers. God loves the strangers very much. Why is this similar to a king who had a flock and would go out to graze them in the field and return every evening? Once, a gazelle entered with the flock, and went to the goats and the ewes and grazed with them. When the king went out to the field, he loved the gazelle the most. He would command the shepherd to be careful with the gazelle, so that no one would harm it. And when the king returned with the flock, he would command his love for the gazelle by saying, 'Give him food and drink.' The king loved the gazelle the most. The shepherd said to the king, 'My lord the king, how many sheep, goats, ewes, and goats do you have, yet you only warn me about the gazelle every day?' The sheep are used to grazing, but the gazelle lives in the wilderness and has no way of entering human settlements. This gazelle came and lived with us, leaving the wide open space of the wilderness where the gazelles and deer roam. We must treat it well. Similarly, God said, 'I must treat the stranger well, for he left his family and father's house and came to Me.' Therefore, God commands us to 'love the stranger' and 'you shall not wrong a stranger' (Exodus 22:20).\"  Therefore, it is said, \"The Lord watches over the sojourner, the orphan, and the widow; He sustains them. He pairs the sojourner with the orphan and the widow—for what reason? The Holy One, blessed be He, said that they are all despised and poor. Thus, Moses also said, 'He executes justice for the orphan and the widow.' Therefore it is said, \"The Lord protects foreigners, orphans and widows. He pairs the foreigner with the orphan and the widow. Why? The Lord said that all three are destitute and poor. Moses also said (Deuteronomy 10:18), \"He upholds the cause of the fatherless and the widow.\" Therefore, it is said to encourage the orphan and the widow. And who are these orphans? They are the people of Israel, as it is said (Lamentations 5:3), \"We are orphans and fatherless, our mothers are like widows.\" And who are these widows? They are Zion and Jerusalem, as it is said (Isaiah 1:8), \"The Daughter of Zion is left like a shelter in a vineyard, like a hut in a cucumber field, like a city under siege.\" Therefore, it is said to encourage the orphan and the widow. But is the Lord encouraging all orphans and widows, regardless of whether they are righteous or wicked? No, only if they are righteous. And so it says (Psalms 68:6), \"Father of orphans, etc.\" But if it were referring to the wicked, it would be written, \"And the way of the wicked shall perish.\" (Psalms 1:6). And this is the meaning of \"Ma'ot Darkei\" (Psalms 68:5) [lit. \"the funds of their paths\"], meaning that God decrees upon both the righteous and the wicked, and they both ascend to Jerusalem. And \"G.A.\" [an abbreviation for Gehinnom, the Jewish concept of Hell] is the way for both of them. The righteous and the wicked come to Jerusalem, and when they arrive there, God brings the righteous to the Garden of Eden, and He takes the funds of the wicked's paths and leads them on the way to Gehinnom. That is why it says, \"And the way of the wicked shall perish.\" And so it says (Psalms 147:6), \"The Lord encourages the humble and humbles the wicked to the ground.\" And the righteous reign with God, as it says, \"The Lord shall reign forever.\""
        ],
        [
            "Hallelujah, sing praises to our God, for He is good. Isaiah said, \"How beautiful on the mountains are the feet of those who bring good news, who proclaim peace\" (Isaiah 52:7). But even in the heavens, they fear me, as it says, \"Praise Him, all his angels; praise Him, all His heavenly hosts\" (Psalm 148:2). When is God exalted? When the horn of Israel is lifted up, as it says, \"I will cut off all the horns of the wicked, but the horns of the righteous will be lifted up\" (Psalm 75:11). Therefore it is said, \"And He exalted the horn of His people\" (Psalm 148:14). Why is Israel compared to a horn? Just as a horn is placed at the top of the head, so too is Israel appointed as the head over all nations, as it says, \"The Lord will make you the head, not the tail\" (Deuteronomy 28:13). Therefore, \"He exalted the horn of His people.\" Who are His close people? The people who draw near to Him through the commandments, the people who are closer to God than any other nation, as it says, \"But as for me, it is good to be near God\" (Psalm 73:28). Therefore it is said to the children of Israel, \"His close people.\"",
            "Another thing, for it is good to sing praises to our God. As Isaiah said (Isaiah 52:7), \"How beautiful upon the mountains, etc.\" When the Lord reigns, all announce the good news, as it is said (ibid.), \"Bringing good news and proclaiming peace.\" And it is said (Zephaniah 3:14), \"Sing aloud, O daughter of Zion, etc.\" About what? \"The Lord has taken away the judgments against you.\" So when the Lord reigns, all praise Him. And thus it says above this passage, \"The Lord will reign forever.\" The King of the universe is worthy of praise for His Kingdom. At that moment, all sing, all praise, all exalt when they see Him as King. Therefore it is said (Isaiah 52:7), \"Tell Zion, 'Your God reigns!'\" And what is written after that? \"Your watchmen lift up their voices, etc.\" And it is said (Zephaniah 3:14), \"Sing aloud, O daughter of Zion, etc.\" About what? \"The Lord has taken away the judgments against you.\" So when the Lord reigns, they sing praises to Him. Therefore it is said, \"For it is good to sing praises to our God.\" A human king, even if he is great and has the power to strike, if a poor man asks for his peace, it is a disgrace to him and he does not answer him. But the Lord is not like that. Everything is acceptable to Him and He says, \"Praise Me, for it is good before Me.\" As it is said, \"For it is good to sing praises to our God, etc.\" \"Who builds Jerusalem, etc.\" Just as the Lord is King in praise and songs, so Jerusalem is not built except in praise and songs. And you find this in the last building, which Hiram built. As it says (Ezra 3:10-11), \"They laid the foundation of the temple and they sang responsively in praising and giving thanks, etc.\" Therefore it is said, \"For it is good to sing praises to our God.\"",
            "\"The outcast of Israel will enter. And who are the outcasts? Korach and his assembly, who were cast out by the mouth of Moses our teacher, peace be upon him. And also those who were cast out by the mouth of Joshua. As it says, 'I will give her vineyards from there, and the Valley of Achor as a door of hope' (Hosea 2:17). And what is the Valley of Achor? It is what Joshua said, 'Why have you troubled us? The Lord will trouble you this day' (Joshua 7:25). Therefore, it is said, 'The outcast of Israel will enter.'\"...",
            "Another interpretation of \"נדחי ישראל יכנס\" [<i>Rejected Israel will enter</i>] is referring to the tribes, as it says in Deuteronomy 29:27 \"He has cast them into another land.\" Similarly, the verse in Isaiah 27:13 says \"and those who were lost will come.\" At that moment, Israel has no pain until they are healed, as it says, \"The doctor for broken hearts.\" The Holy One, blessed be He said, \"If his hand is afflicted, the broken heart of Israel is healed all the more so.\" Their heart will not be broken except for the destruction of Jerusalem, as it says in Lamentations 5:17 \"For this our heart has become faint.\" The Holy One, blessed be He said, \"Why?\" They said to Him, \"For the mountain of Zion that is desolate.\" He said to them, \"Behold, I weep and heal you,\" as it says, \"The doctor for broken hearts.\" And it is written in Isaiah 30:26, \"On the day that the Lord binds up the wound of His people,\" referring to the brokenness caused by the destruction of Jerusalem. Just as the one who destroyed it will rebuild it, at that time there will be no distress, no sighing, and no mourning, as it says in Isaiah 51:11, \"Joy and gladness will overtake them, and sorrow and sighing will flee away.\" And they will rejoice forever."
        ],
        [
            "Hallelujah, praise the Lord from the heavens, praise Him in the heights. Who are in the heavens? They are the angels who serve Him. Praise Him, all His angels. Just as there are many armies on earth, so too are there in heaven. (Genesis 2:4) These are the generations of the heavens and the earth when they were created. Therefore, it is said, \"Praise Him, all His hosts.\" (Psalm 103:21)And who are His hosts who do His will? As it is said, \"Bless the Lord, all His hosts.\" Therefore, it is said, \"Praise Him, all His hosts.\" Praise Him, sun and moon. And who are the sun and moon? They are the fathers and mothers who rule with the sun and moon. As it is said, \"And behold the sun and the moon.\" (Bereshit 37:9) Praise Him, all the stars of light. And who are the stars of light? They are the righteous, as it is said, \"And those who lead the many to righteousness [shall be] like the stars forever and ever.\" Therefore, it is said, \"Praise Him, all the stars of light.\" From here you learn that each one of them has a star in the heavens, and according to their deeds, so does their star shine. Therefore, it is said, \"Praise them, whose stars shine.\" (Daniel 12:3) Praise the heavens of heavens. From here you learn that they are only rain (in the name of Radel - the 3rd heaven). As it says (1 Kings 8:27), \"Behold, the heavens and the highest heaven.\" Therefore it is said, \"Praise Him,\" etc. These are the waters that God created in the beginning, as it says (Genesis 1:8), \"And God called the firmament Heaven.\" Ask for water. \"Let them praise the name of the Lord,\" etc. They did not come before the Holy One, blessed be He, when He created them, as it says (Genesis 2:4), \"On the day that the Lord God made earth and heaven.\" And it is written (Exodus 20:11), \"For in six days the Lord made the heavens and the earth.\" They did not come before the Holy One, blessed be He, but He commanded and they were created by themselves. Therefore it is said, \"Let them praise the name of the Lord,\" because they were created to praise Him. And He established them forever with an ordinance that will not pass away. And what is this ordinance that He gave? He said to them (Genesis 1:6), \"Let there be a firmament,\" etc. From that day on they did not move. God created them to take pleasure in them, but because of Adam's sin, the earth was cursed, as it says (Genesis 3:17), \"Cursed be the ground,\" etc. Cain killed Abel, and God said to him (Genesis 4:9), \"Where is Abel your brother?\" (Genesis 4:10), \"The voice of your brother's blood is crying out to Me from the ground.\" (Genesis 4:12), \"You shall be a fugitive and a wanderer on the earth.\" And God did not allow Himself to take pleasure in His creations.",
            "Praise God from the earth and so forth. Isaiah said (Isaiah 43:7), \"everyone who is called by My name, and so forth.\" The Lord did not create man except for His glory. As it is said (Proverbs 16:4), \"The Lord has made everything for its own purpose, and so forth.\" He created them to praise Him. As it is said (Psalms 19:2), \"The heavens declare the glory of God, and so forth.\" Just as the heavens and all that is in them praise Him, so too does the earth and all that is in it praise Him. As it is said, \"Praise God from the earth.\" Everyone praises the King. And who praises Him first? The sons of the palace, and afterwards the sons of the province. Therefore, it is said, \"Praise God from the heavens, and so forth.\" After they praised Him in the heavens. And who praises Him first? One who is greater than his companion. And who are these great ones? The sea monsters. As it is said (Genesis 1:21), \"God created the great sea monsters.\" Therefore, they praise Him first. As it is said, \"Sea monsters and all depths.\" And how many depths are there that have not been explored? As it is said (Proverbs 8:24), \"When there were no depths I was brought forth.\" And it is written (Exodus 15:5), \"The depths covered them.\" And until now, no one knows how many there are. Until the sons of Korah said (Psalms 42:8), \"Deep calls to deep, and so forth.\" Therefore, it is said, \"Sea monsters and all depths.\" Let all praise the name of God."
        ],
        [
            "\"Hallelujah, sing to the Lord a new song,\" says Isaiah (Isaiah 43:18-19), \"Do not remember the former things.\" (Isaiah 43:18-19) \"The wild beasts will honor Me\" (Isaiah 43:20). \"This people have I formed for Myself\" (Isaiah 43:21). The Almighty says: Just as I have made all things new, so shall you sing a new song to Me, as it is said: \"Sing unto the Lord a new song.\" (Psalm 149:1) And who are these pious ones? They are the people of Israel. As it is written, \"He raised up a horn of salvation for us in the house of His servant David...to show mercy to our fathers and to remember His holy covenant, the oath which He swore to Abraham our father.\" (Luke 1:69-73) Whenever Israel sees the Almighty, they become pious. They became pious when they saw Him at the Red Sea and sang a song, as it is said, \"Then Moses and the children of Israel sang this song to the Lord.\" (Exodus 15:1) They became righteous when they saw Him at Sinai, as it is said, \"He stores up sound wisdom for the upright.\" (Proverbs 2:7) And what does it say there? \"He kissed me,\" etc. They became righteous when they saw Him at the Tent of Meeting, as it is said, \"And Moses and Aaron went into the Tent of Meeting and came out and blessed the people. Then the glory of the Lord appeared to all the people, and fire came out from before the Lord and consumed the burnt offering and the fat on the altar. When all the people saw it, they shouted and fell on their faces.\" (Leviticus 9:23-24) As it is said, \"Rejoice, O ye righteous,\" etc. When they see Him in the world to come, they become pious, as it is said, \"Let the praises of God be in the congregation of the pious.\" (Psalm 149:1) And they rejoice and are exceedingly glad in His presence, in the fire, hail, snow, and smoke, as it is said, \"Praise the Lord from the earth,\" etc. (Psalm 148:7-14) From here we learn that there is nothing evil in heaven, neither fire, hail, snow, nor smoke, but they are from the earth, as it is said, \"Praise the Lord from the earth.\" (Psalm 148:7) And so it is said, \"No evil shall befall you.\" (Psalm 91:10) There is no evil in His presence. All evil is on earth. But if so, why does it say, \"And the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven?\" (Genesis 19:24) The Almighty said, a decree shall come from the heavens and below it shall be done with fire. A stormy wind does his bidding, and even the hills and all the high places tremble. David said, the mountains will be weighed down by him who knows their weight.\" As it says (Isaiah 40:12), \"Who has measured the waters in the hollow of His hand, and marked off the heavens with a span.\" And so it says (Psalm 147:4), \"He counts the number of the stars, He calls them all by their names.\" Therefore it is said, \"The heavens and the earth\" (Genesis 1:1), to teach that God created everything. David said, \"Everything praises God.\" If a person does not want to give thanks and praise to his Creator, even a crawling creature or a bird with wings thanks Him, and it is not fitting for him. And so it says (Isaiah 43:20), \"The beasts of the field shall honor Me.\" Therefore it is said, \"The wild beasts and all cattle\" (Psalm 148:10). The kings of the earth and all nations, princes, and all judges of the earth should have said, \"The dragons and all deeps\" (Psalm 148:7) first, and afterward, \"Kings of the earth and all people\" (Psalm 148:11), up to \"Young men and maidens\" (Psalm 148:12). What are \"young men\"? They are the same as \"young\" and \"youth.\" But the Holy One, blessed be He, said, \"The elders who are youthful.\" As it says (Psalm 103:5), \"Your youth is renewed like the eagle's,\" and (Isaiah 40:31), \"But they that wait for the Lord shall renew their strength; they shall mount up with wings as eagles.\" Therefore it says, \"The elders with the young\" (Psalm 148:12). \"Let them praise the name of the Lord, for His name alone is exalted\" (Psalm 148:13). But haven't we already said, \"Let them praise the name of the Lord\"? In the custom of the world, when a mortal king sits enthroned, he has chamberlains who accompany him in the procession of his reign, and when they sing, they also honor him. But the Holy One, blessed be He, is not like this; He has no chamberlains or ministers. As it says (Deuteronomy 3:24), \"Who is like unto Thee, O Lord, among the gods? Who is like Thee, glorious in holiness, fearful in praises, doing wonders?\" None other than He performs His work; He alone suspends the earth. As it says (Isaiah 44:24), \"I, the Lord, am He that makes all things, that stretches forth the heavens alone, that spreads abroad the earth by Myself.\" Therefore He praises Himself alone, as it says, \"Let them praise the name of the Lord, for His name alone is exalted.\" As it is written, \"He has raised up a horn for his people... Sing to the Lord a new song.\" And it says in the giving of the Torah (Psalm 138:4), \"All the kings of the earth will praise you, Lord, when they hear what you have decreed.\" Did they really hear and want to accept your Torah? No. Until Michah the Morashtite came and explained, as it says (Michah 5:14), \"And I will execute vengeance in anger and fury upon the nations that have not hearkened.\" This teaches that they heard but did not accept. Then David came and gave thanks, as it says (Psalm 136:15), \"You are the God who performs wonders...\" David said, \"I give thanks to you for the wonders you have done in the world, by making your Torah known to all the nations in the world, even though they did not want to accept it.\" This verse does not refer to strength, but to the Torah, as it says (Exodus 15:2), \"The Lord is my strength and my song.\" Rabbi Abbahu said that it was revealed before the Holy One, blessed be He, that the nations of the world would not accept the Torah. So why did He offer it to them? This is God's way: He offers His creations what they cannot accept, and only then removes it from them. For the Holy One, blessed be He, does not come into conflict with His creations. Therefore it is said, \"For high is His name alone is exalted.\"",
            "Another thing, sing to God. (Isaiah 43:18) \"Do not remember the former things\" (ibid. 19) \"Behold, I am doing a new thing\" (ibid. 21) \"This people I have formed for Myself\" (ibid.) Thus said the Holy One, blessed be He: Just as I make these new things, so they said to Me to sing a new song. Therefore, it is said, \"Sing to God a new song.\" And why did they see fit to say to sing with joy? Because they see and rejoice with Him, as it is said, \"Let God rejoice in His works\" (Psalms 104:31), and it is written, \"Praise His holy name\" (ibid. 105:3), and it is written, \"Our soul waits for God\" (ibid. 33:20). The Holy One, blessed be He, said: You see Me and rejoice and reveal yourselves, and I also see you and reveal Myself and rejoice, as it is said, \"I will rejoice in Jerusalem and delight in My people\" (Isaiah 65:19). Therefore it is said, \"Let them praise His name with dancing\" (Micah 7:15), \"As in the days of your exodus from the land of Egypt\" (ibid.), as it is said, \"And all the women went out\" (Exodus 15:20).",
            "\"For the Lord desires His people, etc.\" So said David: all praise Him before Him, as it says, \"Praise the Lord from the heavens,\" etc., every section. And it says, \"Praise the Lord from the earth,\" etc. And after all of them, the nations of the world praise Him, as it says, \"Kings of the earth,\" etc. Everyone praises the Holy One, Blessed be He. The Holy One, Blessed be He, said, \"Even though everyone praises me, I do not seek praise except from Israel.\" Therefore it is said, \"For the Lord desires His people.\" Why? The Holy One, Blessed be He, said, \"I desire the whisper of the community of Israel, who praises me,\" as it says, \"Let me hear your voice,\" etc. (Song of Songs 2:14). \"Honey and milk are under your tongue,\" etc. And it says, \"I will sing to the Lord in my life,\" etc. (Psalm 104:33). \"The whisper of the community is dear to Me.\" Therefore it is said, \"For the Lord desires His people,\" etc. Rabbi Shabbatai said, \"Come and see how the righteous enjoy when they pass through the Garden of Eden, decreeing and spreading bedding under them, and they rejoice and say, 'It is impossible to sleep on any bed except this one.' And the Holy One, Blessed be He, says, 'My children, awaken for Me according to your will,' as it says, 'And delight in the Lord,' etc. (Psalm 37:4). And where is it derived that they say, 'It is impossible to sleep on any bed except this one?' As it says, 'They shall come in peace, they shall rest upon their couches' (Isaiah 57:2). And it is only said 'upon their couches,' meaning special couches that are provided for them in the Garden of Eden. And once they see it, they rejoice and sing about what was established for them. Therefore it is said, 'Let them sing aloud upon their beds.'\" \"They exalt and praise Him, as it is said, 'Let the exaltations of God be in their throats' (Psalm 149:6). The Holy One, blessed be He, said to them, 'Even though you played music and sang praises to Me with harps, it is not pleasing to Me except through your throats.' Woe to the wicked for what they hear in their ears! The Holy One, blessed be He, said, 'The wicked should not praise Me with their throats, for their breath is foul,' as it is said, 'An open grave is their throat; they flatter with their tongues' (Psalm 5:10). But the righteous exalt Him exceedingly, as it is said, 'For your voice is sweet and your appearance is lovely' (Song of Songs 2:14), and it is written, 'May my meditation be sweet to Him' (Psalm 104:34). Therefore, it is said, 'Let the exaltations of God be in their throats.' The Holy One, blessed be He, said, 'You exalt Me and I will wage war on your behalf to save you from exile and from servitude.' Similarly, the scripture states, 'Their mouth is like a sharpened sword in their hand' (Psalm 149:6).\"",
            "\"To take vengeance upon the nations. What is this vengeance? The Holy One, blessed be He, said: 'I will avenge what was done to Israel,' as it says, 'Vengeance for the blood of His servants is spilled' (Psalm 79:10). And vengeance is not taken by a person, as it says, 'Vengeance is Mine, and recompense' (Deuteronomy 32:35). It also says, 'Rejoice, O nations, with His people' (Deuteronomy 32:43), and 'Thus says the Lord: \"To whom I will be avenged\"' (Nahum 1:2). All these acts of vengeance are in the hands of the Holy One, blessed be He, against the wicked. Therefore, it is said to take vengeance upon the nations. Lest you say that this applies to all people, the Holy One, blessed be He, said that it applies only to the kings of the gentiles, as it says, 'To bind their kings' (Psalm 149:8). Why did these kings come against Israel? As it says, 'Why do the nations rage?' (Psalm 2:1). Therefore, it is said to bind their kings. The Holy One, blessed be He, said, 'Blessed is the one who will repay you for your deeds' (Psalm 137:8). And what was their repayment to Israel? 'The eyes of Zedekiah were blinded' (2 Kings 25:7). And I will do the same to them, as it says, 'And their nobles shall be bound in chains of iron' (Psalm 149:8). The Holy One, blessed be He, said, 'Do they think that I have forgotten what they have done?' It is written before Me, as it says, 'For the day is coming, burning like a furnace' (Malachi 3:19), and 'They shall go forth and look upon the corpses of the men' (Isaiah 66:24). To execute upon them the judgment that is written. And what is the judgment that is written? 'Let sinners be consumed from the earth' (Psalm 104:35). Therefore, it is said to execute upon them the judgment that is written.\""
        ],
        [
            "\"Hallelujah, praise the Lord in His holiness. The Holy Spirit spoke through Ezekiel (Ezekiel 39:7), 'I will make known my holy name.' (Verse 13) 'Here it comes and it will be done.' When will the nations know that I am holy? When I execute judgment upon them as it is written above (Ezekiel 39:1-4). I will turn you back, put hooks in your jaws and bring you out with your whole army - your horses, horsemen fully armed, and a great horde with large and small shields, all of them brandishing swords. Persia, Cush and Put will be with them, all with shields and helmets. (Verse 17-18) I will execute judgment on Gog and on all my enemies. And so it is written in Isaiah (Isaiah 18:6), 'They will all be left to the mountain birds of prey and to the wild animals; the birds will feed on them all summer, the wild animals all winter.' When will God be sanctified in the world? When He punishes the wicked as it says in the Torah portion (Exodus 6:6), 'to bring out my people... to execute judgment against all the gods of Egypt. I am the Lord.' At that moment, God is sanctified in His world. Therefore, we say, 'Hallelujah, praise Him in His holiness. Praise Him for what He has done for His people, Israel' (Deuteronomy 7:6). 'For you are a people holy to the Lord your God' (Jeremiah 2:3). 'Praise Him in the expanse of His power' (Psalm 150:1). Praise Him for what He has done in the expanse of His power. What did He do in the heavens? 'All the stars of the heavens will be dissolved' (Isaiah 34:4). 'Lift up your eyes to the heavens, look at the earth beneath' (Isaiah 51:6). Praise Him for what He has done in the expanse of His power. What is His power? Praise Him for what He has done with the mighty ones in the heavens. Who are the mighty ones in the heavens? The princes of the nations. 'I will overturn royal thrones and shatter the power of the foreign kingdoms' (Haggai 2:22). What is meant by 'overturning'? It means bringing them down from the heavens to the earth. 'Horses and their riders will fall' (Isaiah 34:5), meaning those on earth. 'My sword has drunk its fill in the heavens; see, it descends in judgment on Edom, the people I have totally destroyed' (Isaiah 34:5-6). \""
        ]
    ],
    "versions": [
        [
            "Rabbi Mike Feuer, Jerusalem Anthology",
            "https://www.sefaria.org"
        ],
        [
            "Sefaria Community Translation",
            "https://www.sefaria.org"
        ]
    ],
    "heTitle": "מדרש תהילים",
    "categories": [
        "Midrash",
        "Aggadah"
    ],
    "sectionNames": [
        "Psalm",
        "Comment"
    ]
}