Midrasch zu Tehillim 5:4

2. Blessed is the Lord, blessed is He, who recognizes at the start what will be in the end. And He proclaims from the beginning the ending from before that He made (i.e. created). And He knows that which He made and what it would be destined to do. And He foresees for good and He does not foresee for evil. He is rich and is happy with His portion. And in His wisdom and His understanding, He created His world, and He prepared and afterward created in it a Man (Adom), and flung him before Him. And He calculated until the end of all the generations and foresaw that his (man's) descendants would be angering. He said if I were to guard in him the first debts (i.e. seek payback in regards to sins), the world would not stand. It is on me to overlook the first (sins), so He does. Where can you know this is so? When (The Nation of) Israel was in the Desert, they rotted in their actions (by the sin of Golden Calf). He stood to overlook all that They had done, as it says "And Hashem passed (ויעבור) in front of him (Moshe) [Shemos 34:6]. Do not read he passed (ויעבור) rather he forgave (ויעביר). Learn that He forgave all the evil in front of him. And it should be known to you that so was with Mordechai in the time that Esther spoke not properly; since she said "but I have not been called to come in to the king etc." [Esther 4:11]. And he (Mordechai) responded to her "For if you remain silent etc." [Esther 4:14]. And when she repented and spoke to him properly, "Go, gather all the Jews" [Esther 4:16]. He looked past her words (i.e. her original words, forgiving them) as it says "And Mordechai passed" [Esther 4:17]. (The verb עָבַר has multiple meanings, literally to pass or take away, here the meaning is its use in the following verse) and he said: "Who is like God, who forgives iniquity, and overlooks transgression (וְעֹבֵ֣ר עַל־פֶּ֔שַׁע)" [Micha 7:18]. "Your eyes did see my unshaped flesh (for in Thy book all things are written)" etc. [Psalms 139:16] that teaching says in the future The Holy One Blessed Be He will sit in the Big House of Study of His. And the Righteous (צדיקים) will sit before him, and He will say to them 'My children, this generation such Torah it did and such I did with them righteousness, but I will not mention their sins, and they do not go upon my heart', as it says "and the former things shall not be remembered" etc. [Isaiah 65:17]. (Continuing the interpretation of the cited verse) "These days were formed, but not one from them" [Psalms 139:16] (the verse ends as written ולא אֶחָד בָּהֶם not one from them, yet is read וְלוֹ אֶחָד בָּהֶם which means and to him one from them both connotate a unique day). This refers to the day of Shabbos for Israel. How so? A man does work all six days and rests on the seventh. He has amity with his children and the people of his house. Mans returns to do work in the face of his enemy all six days, and rests on the seventh, forgetting all pain, as it is so with the ways of man - a good day he forgets the bad day. A bad day he forgets the good day. The Holy One Blessed be He says to Israel did I not write to them in my Torah, "You should not remove this Book of Torah from your mouths" [Joshua 1:8] even though you do work all six days, Shabbos you should make fully Torah. From here, it is said a man should arise early and learn on Shabbos. And go to the Synagogue and to the House of Study. And he should read Torah verse, then learn in the Prophets, and afterward go to his house and eat and drink to fulfill that which it says "[But you, the righteous one,] go and eat your bread in joy, and drink your wine with a good heart, (for G-d has already accepted your good deeds) [Ecclesiastes 9:7]. Accordingly, there is no refreshment to the Holy One Blessed be He except only with those who make Torah, therefore that it says "For all those things has my hand made, (and so all those things came to be, says the Lord:) but to this man will I look, to him that is poor and of a contrite spirit, and trembles at my word." [Isaiah 66:2]. From here it is said what a man says (i.e. when learning Torah) he should grasp in his hand in order that he does not have to handle the embarrassment and shame at the time when they say to him 'Stand and arrange (וערוך) the Verses you said and arrange (וערוך) the Mishnayos you have learned. And so it is explicit in the Tradition by King David, "Hashem, in the morning you hear my voice, in the morning I arrange before you (אֶעֱרָךְ־לְךָ) and I hope" [Psalms 5:4].

R. Chelbo in the name of R. Huna said further: "A man shall always be strict in the observance of the Mincha service, for Elijah, the Prophet, was answered only at the Mincha service, as it is said (I Kin. 18, 36-37.) And it came to pass at (the time of) the offering of the perpetual evening sacrifice (Mincha) that Elijah the Prophet came near, and said: Answer me, O Lord, answer me, i. e., answer my prayer that a fire descend from Heaven, and answer me that they shall not say it was an act of magic." R. Jochanan said: "In the evening service also [shall a man pay heed], for it is said (Ps. 141, 2.) May my prayers be valued as incense before Thee; lifting up of my hands as the evening offering." R. Nachman b. Isaac said: "To the morning service also [shall a man pay heed,] for it is said (Ps. 5, 4.) O Lord, in the morning do Thou hear my voice."

And the two angels came to Sodom at evening (Gen. 19:1). What is written before this verse? And Abraham drew near and said, “Wilt Thou sweep away the righteous with the wicked?” (Gen. 18:23). R. Phinehas the priest, the son of Hama, stated: Certainly the Holy One, blessed be He, does not desire to find any of His creatures guilty, for it is said: I have no pleasure in the death of him that dieth (Ezek. 18:32). Furthermore it says: For Thou are not a God that hath pleasure in wickedness (Ps. 5:4); and: As I live, saith the Lord Eternal, I have no pleasure in the death of the wicked (Ezek. 33:11). What does the Holy One, blessed be He, take pleasure in doing? In proving the righteousness of His creatures, as it is said: The Lord was pleased, for His righteousness’ sake (Isa. 42:21). Proof of this is that even when mankind sins against the Holy One, blessed be He, and provokes him to anger, He relents and seeks an advocate to plead in their behalf. In fact, He suggests the arguments the advocate can employ. Hence, you find that at the time of Jeremiah, He proclaimed: Run ye, to and fro, through the streets of Jerusalem, and see now and know, and seek in the broad places thereof, if ye can find a man. If there be any who doeth justly, that seeketh truth, and I will pardon her (Jer. 5:1).