Midrasch zu Tehillim 119:62

(Ib. b) Our Rabbis have taught: "The night has four watches," so says Rabbi. R. Nathan says "Three." What is R. Nathan's reason? It is written (Judges 6, 19.) And Gidon, and the hundred men that were with him, came unto the edge of the camp in the beginning of the middle watch. And we are taught that Tichon (middle) cannot be used unless something preceds and something follows it. But Rabbi disputes this and says that "by the middle is meant one of the two middles." R. Nathan says: "Is it then written one of the middles? Behold! It is written the middle!" What is Rabbi's reason? R. Zerika in the name of R. Ami, who speaks in the name of R. Joshua ben Levi, said: "One passage says (Ps. 119. 62.) At midnight do I constantly rise to give thanks unto Thee, etc., and another passage says (Ib. ib. 148.) My eyes are awake before the night watches. How is this possible? At midnight; because The night is divided into four watches, [midnight is therefore after two watches.]" But R. Nathan explains it by the statement of R. Joshua; as we are taught that R. Joshua says: "It is the custom of kings to rise on the third hour of the day. [i.e.., six hours of the night and two hours of the day together make two night watches of four hours each]. R. Ashi said: "One watch and a half are also called watches (plural)."

It is written (Ps. 119, 62.) At midnight do I constantly rise to give thanks unto Thee. Did David rise at midnight? Behold! He arose at the beginning of the night, for it is said, (Ib. ib. 147.) I came before thee in the twilight of night. And how do we know that the meaning of Neshef is the beginning of night? For it is written (Pr. 7, 9.) In the Neshef, in the evening of day. R. Oshiya said: "Thus [said David], 'I never passed half a night in sleep.'" R. Zerika said: "Until midnight he slumbered like a horse, thereafter he strengthened himself [fought sleep] like a lion." R. Ashi said: "Until midnight he was engaged in the study of the Torah; after that [he spent his time] in songs and praises." And do you say Neshef means the beginning of night? Why do we find it used as the dawn of morning? For it is written (I. Sam. 30. 37.) And David smote them from the Neshef even unto the evening of the next day. Is it not meant from morning until evening? "Nay, from evening to evening." If so, then let it be written Me-haneshef Ad Haneshef or instead of Me-ha'ereb Ad Ha'ereb! [Why are the two words Neshef and Ereb, used for the same idea?] "But," says Raba, "Neshef means originally, 'The transition of anything' hence, night ends and day comes, the day ends and night comes." But how did David know the exact time at midnight? Behold! If Moses our teacher did not know it, for it is written (Ex. 11, 4.) Thus hath the Lord said, about midnight, etc. Why [does he come to say] about midnight? Should we say that he was told so by the Holy One, praised be He! Is there any possibility of God being in doubt? We must therefore explain it that Moses was told At midnight [as it really happened]; but Moses [on his own recognizance] said About midnight; consequently we infer that Moses was in doubt. And how did David know it? David had a sign [which indicated the exact time at midnight to him], for R. Chana b. Bizna said in the name of R. Simon the Pious that: a harp was hanging over David's bed and, as soon as midnight arrived, a northerly wind blew in upon the strings of the harp and caused it to play. Thereupon, David arose and studied the Torah until dawn. At dawn the sages of Israel visited David and said to him: "Our Lord, O King! Israel, thy people need a living!" "Go and support yourselves by dealing with one another," replied David. "But," said they, "a handful does not satisfy the lion nor can a pit be filled with its own earth! [i. e., a community cannot live on its own resources]." Whereupon David said to them: "Go ye and stretch your hands out as a band [of warriors]. Immediately they held counsel with Achi'tophel and took advice from the Sanhedrin and inquired of the Urim and Tummim. R. Joseph said: "What is the passage [that refers to this]? It is written (I Chr.27, 34.) And after Achi'tophel (came) Joho'yada, the son. of Bena'yahu, and Ebya'thar, and the captain of the king's army was Joab, i.e., 'Achi'tophel' is the adviser; as it is said (II Sam. 16, 23.) And the council of Achi'tophel, which he counseled in those (Fol. 4a) days was as if a man had asked advice of the word of God: 'Jehoyada the son of Bena'yahu,' refers to the Sanhedrin; 'Ebyathar' refers to the Urim and Tummim; as the passage said (Ib. 20, 23.) And Bena'yahu, the son of Jeho'yada was over the Kareithi and Peleithi. But why are the Sanhedrin called 'Kareithi?' Because they cut their words clearly; and 'Peleithi?' Because their acts were wonderful [predestined]. And why was the name Urim given to the stones? Because they enlightened their words; 'Tummim?' Because they finished their words.' And after this, they applied to Joab, the king's captain." R. Isaac b. Ada said: "What biblical passage relates to this? [That the harp was hanging over David's bed.] Awake! my spirit, awake! my psaltry and harp; I will wake up the morning dawn! (Ps. 57, 9)." R. Zera said: "Moses, our teacher, knew very well [the exact time at midnight] and so did David; the harp was used not to tell him the time at midnight, but to awaken him from sleep. The reason for Moses' statement About midnight is that he feared lest the astrologers of Pharaoh might err in the time and would afterwards say that Moses lied; as the master has said, Use thy tongue to say, I do not know lest you be found mistaken and deceived!' " R. Ashi said: "The time when Moses spoke was midnight (between the thirteenth and the fourteenth day of Nisan) and thus he said to Pharaoh: 'The Holy One, praised be He! said, 'To-morrow, at this time, will I go out in the midst of Egypt.'"

Our Rabbis have taught: "The night has four watches," so says Rabbi. R. Nathan says "Three." What is R. Nathan's reason? It is written (Judges 6:19) "And Gidon, and the hundred men that were with him, came the edge of the camp in the beginning of the middle watch. And we are taught that Tichon (middle) cannot be used unless something precedes and something follows it. But Rabbi disputes this and says that "by the middle is meant one of the two middles." R. Nathan says: "Is it then written one of the middles? Behold! It is written the middle!" What is Rabbi's reason? R. Zerika in the name of R. Ami, who speaks in the name of R. Joshua ben Levi, said: "One passage says (Ps. 119:62) 'At midnight do I constantly rise to give thanks unto Thee,' etc., and another passage says (Ps. 119:148) 'My eyes are awake before the night watches. How is this possible? At midnight; because the night is divided into four watches, [midnight is therefore after two watches.]" But R. Nathan explains it by the statement of R. Joshua; as we are taught that R. Joshua says: "It is the custom of kings to rise on the third hour of the day. [i.e., six hours of the night and two hours of the day together make two night watches of four hours each]. R. Ashi said: "One watch and a half are also called watches (plural)."

...It is written (Ps. 119:62) At midnight do I constantly rise to give thanks unto Thee. Did David rise at midnight? Behold! He arose at the beginning of the night, for it is said, (Ib. ib. 147.) I came before thee in the twilight of night. And how do we know that the meaning of Neshef is the beginning of night? For it is written (Pr. 7, 9.) In the Neshef, in the evening of day. R. Oshiya said: "Thus [said David], 'I never passed half a night in sleep.'" R. Zerika said: "Until midnight he slumbered like a horse, thereafter he strengthened himself [fought sleep] like a lion." R. Ashi said: "Until midnight he was engaged in the study of the Torah ; after that [he spent his time] in songs and praises." And do you say Neshef means the beginning of night? Why do we find it used as the dawn of morning? For it is written (I. Sam. 30. 37.) And David smote them from the Neshef even unto the evening of the next day. Is it not meant from morning until evening? "Nay, from evening to evening." If so, then let it be written Me-haneshef Ad Haneshef or instead of Me-ha'ereb Ad Ha'ereb! [Why are the two words Neshef and Ereb, used for the same idea?] "But," says Raba, "Neshef means originally, 'The transition of anything' hence, night ends and day comes, the day ends and night comes." But how did David know the exact time at midnight? Behold! If Moses our teacher did not know it, for it is written (Ex. 11:4) Thus hath the Lord said, about midnight, etc. Why [does he come to say] about midnight? Should we say that he was told so by the Holy One, praised be He! Is there any possibility of God being in doubt? We must therefore explain it that Moses was told At midnight [as it really happened] ; but Moses [on his own recognizance] said About midnight; consequently we infer that Moses was in doubt. And how did David know it? David had a sign [which indicated the exact time at midnight to him], for R. Chana b. Bizna said in the name of R. Simon the Pious that: a harp was hanging over David's bed and, as soon as midnight arrived, a northerly wind blew in upon the strings of the harp and caused it to play. Thereupon, David arose and studied the Torah until dawn. At dawn the sages of Israel visited David and said to him : "Our Lord, O King! Israel, thy people need a living!" "Go and support yourselves by dealing with one another," replied David. "But," said they, "a handful does not satisfy the lion nor can a pit be filled with its own earth! [i. e., a community cannot live on its own resources]." Whereupon David said to them : "Go ye and stretch your hands out as a band [of warriors]. Immediately they held counsel with Achi'tophel and took advice from the Sanhedrin and inquired of the Urim and Tummim. R. Joseph said: "What is the passage [that refers to this]? It is written (I Chr.27, 34.) And after Achi'tophel (came) Joho'yada, the son. of Bena'yahu, and Ebya'thar, and the captain of the king's army was Joab, i.e., 'Achi'tophel' is the adviser; as it is said (II Sam. 16:23) And the council of Achi'tophel, which he counseled in those (Fol. 4a) days was as if a man had asked advice of the word of God : 'Jehoyada the son of Bena'yahu,' refers to the Sanhedrin; 'Ebyathar' refers to the Urim and Tummim ; as the passage said (Ib. 20, 23.) And Bena'yahu, the son of Jeho'yada was over the Kareithi and Peleithi. But why are the Sanhedrin called 'Kareithi ?' Because they cut their words clearly; and 'Peleithi?' Because their acts were wonderful [predestined]. And why was the name Urim given to the stones? Because they enlightened their words ; 'Tummim?' Because they finished their words.' And after this, they applied to Joab, the king's captain." R. Isaac b. Ada said : "What biblical passage relates to this? [That the harp was hanging over David's bed.] Awake! my spirit, awake! my psaltry and harp; I will wake up the morning dawn! (Ps. 57:9)." R. Zera said : "Moses, our teacher, knew very well [the exact time at midnight] and so did David; the harp was used not to tell him the time at midnight, but to awaken him from sleep. The reason for Moses' statement About midnight is that he feared lest the astrologers of Pharaoh might err in the time and would afterwards say that Moses lied ; as the master has said, Use thy tongue to say, I do not know lest you be found mistaken and deceived !' " R. Ashi said: "The time when Moses spoke was midnight (between the thirteenth and the fourteenth day of Nisan) and thus he said to Pharaoh: 'The Holy One, praised be He ! said, 'To-morrow, at this time, will I go out in the midst of Egypt.'"...

“Arise, cry out at night, at the beginning of the watches, pour out your heart like water before the face of the Lord. Lift up your hands to Him for the life of your infants, who are faint with hunger at the head of every street” (Lamentations 2:19).
“Arise, cry out at night, at the beginning of the watches.” Rabbi [Yehuda HaNasi] says: There are four watches during the night and four watches during the day. The ona is one twenty-fourth of the et,¹²³The text should read: The ona is one twenty-fourth of an hour (Etz Yosef). and the et is one twenty-fourth of the ona. The rega is one twenty-fourth of the et. How long is a rega? Rabbi Berekhya said in the name of Rabbi Ḥelbo: As long as it takes to say it. The Rabbis say: Like the blink of an eye. Shmuel said: One fifty-six thousand five hundred and forty-eighth of an hour; that is a rega. Rabbi Natan said: There are three watches during the night.
Rabbi Zerika and Rabbi Ami said in the name of Rabbi Shimon ben Lakish: One verse says: “At midnight I rise to give You thanks” (Psalms 119:62), and one verse says: “My eyes precede the night watches” (Psalms 119:148). How can these two verses be reconciled? Rabbi Ḥizkiya, and some say Rabbi Zerika and Rabbi Ami: One said the source according to Rabbi [Yehuda HaNasi] and one says the source according to Rabbi Natan. The one who says the source according to Rabbi [Yehuda HaNasi], it works out well.¹²⁴There are four watches during the night, two before midnight and two after midnight. Thus, if one rises at midnight, that is still before two of the nightly watches. These verses can thus be a source for the opinion of Rabbi Yehuda HaNasi that the night is divided into four watches. The one who says the source according to Rabbi Natan: “At the beginning of the middle watch” (Judges 7:19).¹²⁵If there is a middle watch, there must be an odd number of watches. This can serve as a source for the opinion of Rabbi Natan that the night is divided into three watches.
But Rabbi Natan, how does he interpret “at midnight”? Rather, at times “at midnight,” and at times: “My eyes precede the night watches.”¹²⁶The two verses do not both mean the same thing, as according to Rabbi Yehuda HaNasi. Rather, King David, the author of Psalms, is stating that at times he awoke at midnight, and at times even earlier, before two of the three nightly watches. What would [David] do? When David would conduct his meal alone, he would eat until nine hours of the day, sleep until the beginning of the middle watch, and arise and engage in Torah study. When David would eat a feast of kings, he would eat until the evening, sleep until midnight, and arise and engage in Torah study from midnight onward.
In any case, dawn would not arrive with David asleep. That is what David said: “Awaken, my soul, awaken, harp and lyre; I will wake the dawn” (Psalms 57:9). Let my honor awaken before the honor of my Creator; my honor is nothing before the honor of my Creator. “I will wake the dawn,” I wake the dawn, the dawn does not awaken me.
Rabbi Pinḥas said in the name of Rabbi Elazar bar Menaḥem: A lyre was placed under his head and he would rise and play it at night. Rabbi Levi said: A lyre was suspended over David’s bed. When midnight arrived, the north wind would come and the lyre would play on its own. That is what is written: “It was as the instrument played” (II Kings 3:15). It is not written here “It was as he played the instrument,” but rather: “It was as the instrument played,” the instrument played on its own. When David would hear its sound, he would arise and engage in Torah study. [People] would say: If David king of Israel is engaging in Torah study, all the more so for us. They immediately would begin engaging in Torah study.
How does Rabbi interpret the verse of Rabbi Natan? Rabbi Huna said: The end of the second and the beginning of the third, which constitutes the midpoint [metavḥot] of the night. Rabbi Mani said: Had it said “middle [tikhonot],”¹²⁷Had the verse used the plural term for “middle” that would allow for it to be interpreted in accordance with Rabbi Yehua HaNasi, who holds that the night is divided into four watches. that would be correct. But does it not say “middle [tikhona]”?¹²⁸This term is singular. The first is not counted, as until then, the time has not yet arrived.¹²⁹The concept of dividing the night into periods of time called watches parallels when an earthly king would have soldiers standing guard. The first quarter of the night is not yet the time for guards, because people are still awake.

“He said: Blessed are you of the Lord, my daughter; you have shown more kindness at the end than at the beginning, not to follow the youths, whether poor or wealthy” (Ruth 3:10).
“At midnight I will rise to thank You because of Your righteous ordinances” (Psalms 119:62). Rabbi Pinḥas in the name of Rabbi Eliezer ben Yaakov: A harp and a lyre were placed alongside David’s head and when midnight would arrive he would rise and play them. Rabbi Levi said: A harp was suspended…²⁰⁸A north wind would blow and play the harp at midnight, awakening David, who would then arise and study Torah until morning (Eikha Rabba 2; Berakhot 3b). “Because of Your righteous ordinances [mishpetei tzidkekha]” – the punishments [shefatim] that you brought upon Pharaoh, as it is stated: “The Lord afflicted Pharaoh with great afflictions” (Genesis 12:17), and the kindnesses [tzedakot] that You performed for Abraham and Sarah.
Alternatively, “because of Your righteous ordinances” – the punishments that You brought upon the Egyptians, and the kindnesses that You performed with our ancestors in Egypt. They had no mitzvot in whose performance they could engage so they could be redeemed, and You gave them two mitzvot in which they could engage and be redeemed, and they are: The blood of the paschal offering and the blood of circumcision. Rabbi Levi said: On that night the blood of the paschal offering was mixed with the blood of circumcision, [and this allowed the Israelites to be redeemed,] as it is stated: “I passed by you, and saw you wallowing in your blood, I said to you: In your blood, live; I said to you: In your blood, live” (Ezekiel 16:6).
Alternatively, “because of Your righteous ordinances” – the punishments that You brought upon the Ammonites and Moavites, and the kindnesses that You performed with my grandfather and grandmother,²⁰⁹The verse in Psalms was stated by David, a descendant of Boaz and Ruth. as had he [Boaz] quickly uttered one curse to her, from where would I have descended? But You inspired him to bless her, as it is stated: “Blessed are you of the Lord, my daughter.”
“The trembling of man brings a snare; but one who trusts in the Lord will be exalted” (Proverbs 29:25). Rabbi Akiva was departing to Rome, [and] he said to a member of his household: ‘Go purchase for me an item that is equally appreciated by all.’ He went and brought him birds. [Rabbi Akiva] said to him: ‘Why did you take so long? [Did it take a long time] to trap them?’ He said: ‘It is because they cause people to tremble.’ [Rabbi Akiva] read this verse in his regard: “The trembling of [ḥerdat] man brings a snare.” The trembling that Jacob induced in Isaac, as it is written: “Isaac trembled [vayeḥerad] a great trembling…” (Genesis 27:33), and by right, he should have cursed him. “But one who trusts in the Lord will be exalted” – You inspired him to bless him, as it is stated: “And he shall be blessed” (Genesis 27:33).
The trembling that Ruth induced in Boaz, as it is stated: “The man trembled and flinched” (Ruth 3:8), and by right, he should have cursed her. “But, one who trusts in the Lord will be exalted” – You inspired him to bless her, as it is stated: “Blessed are you of the Lord, my daughter.” “And flinched,” she embraced him like lichen.²¹⁰She did so to calm him. He began touching her hair; he said: ‘Spirits do not have hair.’ He said to her: ‘Who are you, a spirit or a woman?’ She said: ‘A woman.’ [He said:] ‘Are you single or married?’ She said to him: ‘Single.’ [He said:] ‘Are you ritually impure, or pure?’ She said to him: ‘Pure.’ Here was a ritually pure woman lying at his feet, as it is stated: “He said: Who are you? She said: I am Ruth your maidservant…” (Ruth 3:9). Rabbi Berekhya said: The wicked are accursed. There it is written: “She grabbed him by his garment, saying: Lie with me” (Genesis 39:12), but here: “Spread your garment over your maidservant” (Ruth 3:9).²¹¹The wife of Potiphar brazenly demanded that Joseph lie with her, although she was married. Ruth, in contrast, who was permitted to Boaz, spoke to him in a humble and modest fashion.

4. At midnight I will rise to give thanks unto Thee because of Thy righteous ordinances. (Ps 119:62) Rabbi Pinchas said in the name of R. Elazar bar Menachem: What would David do? He would take up a harp and lyre and put them by his head [before he went to sleep], then at midnight he would get up and play them . When the scholars of Israel heard the music, they would say, “Well, if King David is engaged in Torah study [at this this hour], then we should be all the more so!” [Soon,] all of Israel could be found engaging in Torah study. Rabbi Levi said: There was a window above David's bed open to the south. He would hang the harp across from the window and when the southern wind blew at midnight, it would whirl through the strings of the harp and play it. As it is written: when the instrument played (2Ki 3:15). It does not say “the instrument was played,” but “the instrument played,” as in, “the instrument played itself.” So it was that all of Israel heard the music [and knowing that king David was awake and studying] would say, “Well, if King David is doing so, then we should be all the more so!” [Soon,] all of Israel could be found engaging in Torah study. So it was that David said, “Awake, my glory; awake, harp and lyre; I will awake [at] dawn.” (Ps 57:9) [By this he means to say,] “I will awaken my honor before the honor of the One who created me. The importance of my honor is nothing compared to the honor of the One who created me. [Do not read], “I will awake [at] dawn.” Rather, [read it as] “I will wake the dawn, the dawn will not wake me.” His evil impulse would pester him and say to him, “David, It is the custom of kings to awaken (no sooner than) dawn, but you say 'I will wake the dawn?' It is the custom of kings to sleep in until the third hour of the day, but you say “At midnight I will rise to give thanks unto Thee [because of Thy righteous ordinances.]” (Ps 119:62) What is meant by “because of Thy righteous ordinances”? [David meant] For the ordinances that You enforced against the wicked Pharaoh, and for the righteousness that You did for Sarah my elder. As it is written: And the LORD plagued Pharaoh and his house with great plagues [because of Sarai Abram's wife.] (Gen 12:17) Another interpretation: because of Thy righteous ordinances. [David meant] for the ordinances that You enforced against the peoples of the world, and for the righteousness that You have done with my two elders, [Boaz and Ruth]. For if he had entered her [when she came to him, or] cursed her at once from below , from whence would I have arisen? Instead, You put a blessing into his heart; [and he said:] “Blessed be thou of the LORD.” (Ruth 3:10)Another interpretation: because of Thy righteous ordinances. For the ordinances that You enforced against the Egyptians in Egypt, and for the righteousness that You have done with our elders in Egypt, even though they had no mitzvot to save themselves except for two; the blood of Passover and the blood of circumcision. As it is written: And when I passed by thee, and saw thee wallowing in thy bloods, I said unto thee: In thy bloods, live; [yea, I said unto thee: In thy bloods, live.] (Ez 16:6) Bloods : The blood of Passover and the blood of circumcision.

(Numb. 10:2 translated literally:) “Make for yourself (lekha),” [i.e.,] at your own expense (literally: from what belongs to you [lekha]).²⁷Numb. R. 15:16. (Ibid.:) “Make for yourself.” For yourself you shall make [them] and not for others. You are to use them, and no one else is to use them. You yourself know that in the case of his disciple Joshua, he did not use those [trumpets] but horns (shofars). When they came to fight against Jericho, there gathered in Jericho seven peoples. It is so stated (in Josh. 14:11), “When you crossed the Jordan and came unto Jericho, the citizens of Jericho, the Amorites, the Perizzites, [the Canaanites, the Hittites, the Girgashites,] the Hivites, and the Jebusites fought against you." Did seven peoples make up the citizens of Jericho, in that it says [here], “the citizens of Jericho: the Amorites….” R. Samuel bar Nahmani said, “Jericho was the door bolt [for unlocking] the land of Israel. They said, ‘If Jericho is conquered, the whole land will be conquered immediately.’ For that reason seven peoples gathered within it.” What is written (in Josh. 6:20)? “So the people shouted when [the priests] blew on the horns.” [This] teaches that even though Joshua was [Moses'] disciple, he did not use them (i.e. the silver trumpets). Moreover you should not say [this only] about Joshua but even [about] our master Moses, [in that the trumpets] were hidden while he was [still] alive. R. Isaac said, “Note that when Moses was going to depart this world, he said (in Deut. 31:28), ‘Gather unto me all the elders of your tribes [and your officials].’ But where were the trumpets? After all, he did not say, ‘Blow on them for [those people] to gather.’ It is simply that [it was already] while he was [still] alive that they were hidden.” R. Joshua of Sikhnin said in the name of R. Levi, “It was to fulfill what was said (in Eccl. 8:8), ‘nor is there control on the day of death….’” Ergo (in Numb. 10:2), “Make for yourself....” Make it for yourself, but you shall not use them all the days of your life. Another interpretation (of Numb. 10:2), “Make for yourself.” You are to use them because you are a king, but another is not to use them except King David, as stated (in II Chron. 29:26, 28), “And the Levites stood… the song was sung and the trumpets were blown.”²⁸Numb. R. 15:16. Our masters have said, “The trumpets that were in the sanctuary were also hidden, but King David used the harp, as stated (in Ps. 57:9), ‘Awake, my glory; awake, O lyre and harp.’” R. Shimon Hassida said, “A harp was hanging above David's bed.²⁹yBer. 1:1 (2d); Ber. 3:b; PRK 7:4; PR 17:3; M. Pss. 22:8; Ruth R. 6:1; Lam. R. 2:19 (22). When midnight arrived, a north wind would blow strongly on it, and it would play of its own accord. Immediately David and the students would arise to occupy themselves with the Torah; and driving sleep from their eyes, they would meditate on the Torah until the dawn arose. Therefore, David said (ibid.), ‘Awake, my glory.’ It is customary for the dawn to awaken the people, but (ibid. cont.) ‘I will awaken the dawn.’” Another interpretation (of Ps. 57:9), “Awake my, glory.” What is the meaning of “my glory?” [My glory is] due to the glory of my Creator. For the [evil] drive would say to him, “David, are you not a king? It is customary for kings to arise at three hours into the day; so why are you arising at midnight?” Then [David] said to it, “Empty is my glory. My glory is nothing before the glory of my Creator.” It is therefore stated, “Awake my glory (words which can also be rendered: empty is ['urah] my glory.”³⁰The form ‘urah can be either a simple imperative (AWAKE) from the root ‘WR or a past intensive passive (WAS EMPTY) from the root ‘RH. (Ps. 119:62:) “At midnight I will arise to praise You.” David said, “It is my duty to arise at midnight and to praise You for the wonders that You have done with my ancestor (Ruth) at midnight.” It is so stated (in Ruth 3:8–9), “Now it came to pass at midnight that the man was startled, [so he turned aside, and here was a woman lying at his feet]. Then he said, ‘Who are you?’ And she said, ‘I am your handmaid Ruth.’” R. Judah bar Shallum the Levite said, “She said to him, ‘Are you sending me away with [mere] words?’ He said to her (Ruth 3:13) ‘”As the Lord lives,” I am not sending you away with [mere] words.’” (Ruth 3:13:) “As the Lord lives.” [This oath] teaches that he had imposed an oath on his [evil] drive, which was inciting him by saying to him, “You are an unmarried man and she is an unmarried woman. Now is the time to seduce her.” Immediately this righteous man swore, “As the Lord lives, I am not touching her tonight.” And not only Boaz, but all the righteous impose an oath on their [evil] drive. Thus you find it so with David, for when Saul fell into his hands, what did David say (in I Sam. 26:10)? “And David said, ‘As the Lord lives, the Lord shall smite him; either he will die when his day comes or he will go down and perish in battle; [the Lord forbid that I lay my hand on the Lord's anointed].’” Why did he swear two times? R. Samuel bar Nahman said, “His [evil] drive came and said to him, ‘If you had fallen into his hand, he would have shown you no mercy and killed you. [Moreover] according to the Torah it is permissible to kill him, since here he is pursuing [you].’ He therefore hastened to swear two times, ‘As the Lord lives, I will not kill him.’” Israel said to the Holy One, blessed be He, “Master of the universe, You know the power of the evil drive, how strong it is.” The Holy One, blessed be He, said to them, “Remove it little by little in this world, and I will take it away from you in the future.” Thus it is stated (in Is. 62:10), “build up, complete the highway³¹The biblical text renders, BUILD UP, BUILD UP THE HIGHWAY. [take away some stone] (i.e. the evil drive)!” It also says (in Is. 57:14), “Build up, build up; clear out a way; remove an obstacle (i.e. the evil drive) from the way of my people!” Then in the world to come I will root it out of you, as stated (in Ezek. 36:26), “I will remove the heart of stone from your flesh.” Thus has R. Tanhuma bar Abba interpreted.

16 Another interpretation (of Numb. 10:2), “Make for yourself”: You are to use them because you are a king, but another is not to use them except King David, as stated (in II Chron. 29:26, 28), “And the Levites stood… the song was sung and the trumpets were blown.” Rav said, “The trumpets that were in the sanctuary were also hidden, but King David used the harp, as stated (in Ps. 57:9), ‘Awake, my glory; awake, O lyre and harp.’” R. Pinchas bar Hama the Priest said, “A harp was hanging above David's bed.²⁶yBer. 1:1 (2d); Ber. 3:b; PRK 7:4; PR 17:3; M. Pss. 22:8; Ruth R. 6:1; Lam. R. 2:19 (22). When midnight arrived, a north wind would blow strongly on it, and it would play of its own accord. Immediately David and the students would arise to occupy themselves with the Torah; and driving sleep from their eyes, they would meditate on the Torah until the dawn arose. Therefore, David said (ibid.), ‘Awake, my glory.’ It is customary for the dawn to awaken the people, but (ibid. cont.) ‘I will awaken the dawn.’” Another interpretation (of Ps. 57:9), “Awake my, glory”: What is the meaning of “my glory?” [My glory is] due to the service of my Creator. For the [evil] drive would say to him, “David, are you not a king? It is customary for kings to arise at three hours into the day; so why are you arising at midnight?” Then [David] said to it, “Empty is my glory. My glory is nothing before the glory of my Creator.” It is therefore stated, “Awake my glory (words which can also be rendered: empty is ['urah] my glory.”²⁷The form ‘urah can be either a simple imperative (AWAKE) from the root ‘WR or a past intensive passive (WAS EMPTY) from the root ‘RH. (Ps. 119:62:) “At midnight I will arise to praise You.” David said, “It is my duty to arise at midnight and to praise You for the wonders that You have done with my ancestor (Ruth) at midnight.” It is so stated (in Ruth 3:8–9), “Now it came to pass at midnight that the man was startled, [so he turned aside, and here was a woman lying at his feet. Then he said, ‘Who are you?’] And she said, ‘I am your handmaid Ruth.’” And he said to her, “Lodge for the night.” R. Joshuah ben Levi beRabbi Shalom said, “She said to him, ‘Are you sending me away with [mere] words?’ He said to her (Ruth 3:13) ‘”As the Lord lives,” I am not sending you away with [mere] words.’” (Ruth 3:13:) “As the Lord lives”: [This oath] teaches that he had imposed an oath on his [evil] drive, which was inciting him by saying to him, “You are an unmarried man and she is an unmarried woman. Now is the opportunity that you require.” Immediately this righteous man swore, “As the Lord lives, I am not touching her [tonight].” And not only Boaz, but all the righteous impose an oath on their [evil] drive. Thus you find it so with David, for when Saul fell into his hands, what did David say (in I Sam. 26:10)? “And David said, ‘As the Lord lives, the Lord shall smite him; either he will die when his day comes [or he will go down and perish in battle; the Lord forbid that I lay my hand on the Lord's anointed].’” Why did he swear two times? R. Samuel bar Nahman said, “His [evil] drive came and said to him, ‘If you had fallen into his hand, he would have shown you no mercy and killed you. [Moreover] according to the Torah it is permissible to kill him – one who comes to kill you, rise up and kill him – since here he is pursuing [you].’ He therefore hastened to swear two times, ‘As the Lord lives, I will not kill him.’” Israel said to the Holy One, blessed be He, “Master of the universe, You know the power of the evil drive, how strong it is.” The Holy One, blessed be He, said to them, “Remove it a little in this world, and I will take it away from you in the future.” Thus it is stated (in Is. 62:10), “build up, complete the highway²⁸The biblical text renders, BUILD UP, BUILD UP THE HIGHWAY. [take away some stone (i.e. the evil drive)]!” It also says (in Is. 57:14), “Build up, build up; clear out a way; remove an obstacle (i.e. the evil drive) from the way of my people!” Then in the world to come I will root it out of you, as stated (in Ezek. 36:26), “I will remove the heart of stone from your flesh.”

(Exod. 12:29:) AND IT CAME TO PASS IN THE MIDDLE OF THE NIGHT THAT THE LORD SMOTE ALL THE FIRST-BORN…. This text is related (to Ps. 119:62): AT MIDNIGHT I WILL ARISE TO THANK YOU.⁶¹See PRK 7:4; PR 17:3. David said: I am obliged to stand and thank you for what you did with my great grandfather and my great grandmother at midnight. When? When Naomi and Ruth, her Moabite daughter-in-law, returned. What is written (in Ruth 1:19): <AND IT CAME TO PASS THAT, WHEN THEY CAME TO BETHLEHEM,> THE WHOLE CITY WAS EXCITED [OVER THEM, AND THE WOMEN SAID: IS THIS NAOMI?]⁶²Cf. Ruth R. 3:6. This is the woman who went away in a covered wagon!⁶³Gk.: skepaste. The word can also denote a sedan chair. This Naomi is the one who went away and dressed in fine wool!⁶⁴Gk.: melote (“sheepskin”). (Lam. 4:5:) THOSE WHO WERE REARED IN PURPLE <HAVE EMBRACED REFUSE HEAPS >…. Both of them dwelt in a single house. (Ruth 3:1:) THEN [HER MOTHER-IN-LAW NAOMI SAID TO HER:] {NAOMI SAID UNTO HER DAUGHTER-IN-LAW RUTH:} SHALL I NOT SEEK A RESTING PLACE [FOR YOU]…? Hence they said that a woman has a resting place, not in her father's house, but in her husband's house. (Ruth 3:2:) AND NOW, IS THERE NOT OUR ACQUAINTANCE BOAZ? What is <meant that he is> OUR ACQUAINTANCE (moda'tanu)? He is one of our relatives (qarov). {Is not (according to Ruth 2:21) THE MAN RELATED (qarov) TO US…?} [Thus it is stated (in Ruth 2:21): THE MAN IS RELATED (qarov) TO US…. ] But as a prince of <his> generation, why did he go out and sleep on the threshing floor?⁶⁵Below, Lev. 9:8. Simply because the generation was extremely lawless. So he went out and slept on the threshing floor. <He did so> in order to ward off the lawless. However (according to Ruth 3:3), YOU (Ruth) ARE TO WASH AND ANOINT YOURSELF. She did not do so. Rather Ruth was extremely pure. She said: Whatever woman saw me thus would say: This is a whore. What did she do (according to vs. 6)? SHE WENT DOWN TO THE THRESHING FLOOR AND DID JUST AS HER MOTHER-IN-LAW HAD COMMANDED HER. <It was only> after she went down, <that> she did everything that her mother-in-law had commanded her.

(Ruth 3:9–10:) THEN HE SAID: WHO ARE YOU, AND SHE SAID: I AM YOUR HANDMAID RUTH [….] SO HE SAID: MAY YOU BE BLESSED OF THE LORD, MY DAUGHTER. It was not enough for her that he did not curse her. Instead he blessed her. (Ruth 3:10, cont.:) YOU HAVE MADE YOUR LAST ACT OF KINDNESS BETTER THAN THE FIRST. Thus did Boaz explain: Whom does a woman love? A poor young man more than a rich old man. Now I am eighty years old; yet she has come to me to sanctify the Name of Names. He began to bless her. He said to her (in vs. 13): SPEND THE NIGHT…. [IF HE WILL REDEEM YOU (from a childless marriage), GOOD]. <LET HIM REDEEM;> BUT IF HE DOES NOT CHOOSE TO REDEEM YOU, <THEN I MYSELF WILL REDEEM YOU>. R. Judah b. R. Shallum the Levite said: The evil drive came to him. It said to him: You are unmarried and she is unmarried. Take her. Immediately he bound his drive by an oath and said to it (in vs. 13): AS THE LORD LIVES, I will not touch her. R. Huna said: She said to him: Are you dismissing me with words? He said to her: AS THE LORD LIVES, I am not dismissing you with words. David said: I am obliged to give thanks to you for the miracles which you have done with my great grandfather and my great grandmother at night. Ergo (in Ps. 119:62): AT MIDNIGHT I WILL ARISE TO THANK YOU.

Another interpretation (of Ps. 119:62): AT MIDNIGHT. It speaks about Israel. While they were lying upon their beds in Egypt, the Holy One waged war for them, as stated (in Exod. 12:29:) AND IT CAME TO PASS IN THE MIDDLE OF THE NIGHT THAT THE LORD SMOTE ALL THE FIRST-BORN….

Another explanation: "And it was in the middle of the night" - this is [the meaning of] that which is written (Psalms 119, 62), "At midnight I arise to praise You for the judgments of your charity (mishpetei tzidkecha):" "At midnight I arise to praise You for" the judgments You enacted upon the Egyptians, and [that] for us You enacted charity. How is this? Rather, once Moshe said (Exodus 12:12), "and I will smite every firstborn," some of them began to fear, and there were [also] from them who were not afraid. One who was afraid would take his firstborn to a Jew and say to him, "I request of you, take this one and he will lodge with you." When the middle of the night arrived, the Holy One, blessed be He, killed all of the firstborn. And [concerning] those that were placed in the houses of the Jews, the Holy One, blessed be He, would skip between the Jews and the Egyptians and take the soul of the Egyptian and leave the soul of the Jew. And the Jew would wake up and find the Egyptian dead between all [of the Jews around him], as it is stated (Ibid. 13), "and I will skip over you and there will not be a plague among you." The Jews [then] began to say, "At midnight I arise to praise You." Thus is it written (Psalms 119, 160), "all of the judgments of your charity."

Another interpretation (of Ps. 57:9 [8]): AWAKE MY, GLORY. What is the meaning of AWAKE ('urah), MY GLORY (words which can also be rendered: EMPTY WAS ['urah] MY GLORY.⁶⁰The form ‘urah can be either a simple imperative (AWAKE) from the root ‘WR or a past intensive passive (WAS EMPTY) from the root ‘RH. <What is the meaning of AWAKE (or EMPTY WAS) MY GLORY? MY GLORY is> due to the glory of my creator. For the <evil> drive would say to him: David, are you not a king? It is customary for kings to arise at three hours [into the day]; so why are you arising at midnight? Then he said to him: EMPTY WAS MY GLORY. MY GLORY is nothing before the glory of my creator. It is therefore stated: AWAKE (or EMPTY WAS) MY GLORY. So he would arise at midnight and praise the Holy One, as stated (in Ps. 119:62): AT MIDNIGHT I WILL ARISE TO THANK YOU FOR YOUR RIGHTEOUS STATUTES. David said: It is my duty to arise at midnight and to praise you for the wonders that you have done with my ancestor (Ruth) at midnight, as stated (in Ruth 3:8–9): NOW IT CAME TO PASS AT MIDNIGHT THAT THE MAN WAS STARTLED. SO HE TURNED ASIDE, <AND HERE WAS A WOMAN LYING AT HIS FEET>. THEN HE SAID: WHO ARE YOU? AND SHE SAID: I AM YOUR HANDMAID RUTH. So he said to her (in vs. 13): SPEND THE NIGHT. [THEN IT SHALL COME TO PASS IN THE MORNING THAT,] IF HE WILL REDEEM YOU GOOD…. R. Judah bar Shallum [the Levite] said: She said to him: Are you sending me away with <mere> words? He said to her (ibid. cont.): AS THE LORD LIVES I am not sending you away with <mere> words. [Another interpretation] (of Ruth 3:13): AS THE LORD LIVES. <This oath> teaches that he had imposed an oath on his <evil> drive, which was inciting him by saying to him: You are an unmarried man and she is an unmarried woman. Now is the time to seduce her. Immediately this righteous man swore: AS THE LORD LIVES I am not touching her tonight. And not only Boaz, but all the righteous impose an oath on their <evil> drive. Thus you find it so with David, for when Saul fell into his hands, what did David say (in I Sam. 26:10)? AND DAVID SAID: AS THE LORD LIVES, [THE LORD] SHALL SMITE HIM. EITHER HE WILL DIE WHEN HIS DAY COMES <OR HE WILL GO DOWN AND PERISH IN BATTLE. THE LORD FORBID THAT I LAY MY HAND ON THE LORD'S ANOINTED>. Why did he swear two times? R. Samuel bar Nahman said: His <evil> drive came and said to him: If you had fallen into his hand, he would have shown you no mercy and killed you. Moreover according to the Torah it is permissible to kill him, since here he is pursuing <you>. He therefore hastened to swear two times: As he lives I will not kill him. Israel said to the Holy One: Sovereign of the Universe, you know the power of the evil drive, how strong it is. The Holy One said to them: Remove⁶¹The imperative here follows the parallel in Tanh. Numb. 3:10. The Buber text renders: “They removed.” it little by little, and I will take it away. Thus it is stated (in Is. 62:10): BUILD UP, COMPLETE THE HIGHWAY⁶²The biblical text renders: BUILD UP, BUILD UP THE HIGHWAY. <TAKE AWAY SOME STONE> (i.e. the evil drive)! It also says (in Is. 57:14): BUILD UP, BUILD UP! CLEAR OUT A WAY! <REMOVE AN OBSTACLE (i.e. the evil drive) FROM THE WAY OF MY PEOPLE! > Then in the world to come I will root it out of you, as stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH. Thus has R. Tanhuma bar Abba interpreted.