Midrasch zu Tehillim 27:78

[It is written] (Ps. 66, 1.) A prayer of David, preserve my soul, for I am pious. R. Levi and R. Isaac both explain this passage. One said: "Thus said David before the Holy One, praised be He! 'Sovereign of the universe, am I not pious? Whereas all the kings of the east and west sleep until the third hour of the day, I rise at midnight to praise Thee.'" And the other said: "Thus said David before the Holy One, praised be He! 'Sovereign of the universe, am I not pious, whereas all the kings of the east and west sit companies in their glory, my hands are soiled in blood, membraneous-bag and after-birth in order to decide questions pertaining to family life; and moreover, whatever I do, I first consult Mephi-bosheth my teacher, saving to him: Meplu-bosheth my teacher, have I properly convicted? Have I properly acquitted? Have I properly declared pure? Have I properly declared impure? And I do not feel degraded [asking this].'" R. Joshua, the son of Ide, said: "What is the Biblical passage [that refers to this]? It is written (Ps. 119, 46.) And I will speak of thy testimony before kings and will not he ashamed." We are taught that his name (David's teacher) was not Mephi-bosheth but Ish-bosheth. Why was he called Mephi-bosheth? Because he insulted David during Halachic discussions; therefore, [because David humbly accepted these reproaches,] David was rewarded and Kilab came forth from him and R. Jochanan said: "His name was not Kilab but Daniel; why then was he called Kilab? Because he reproached Mephi-bosheth in matters of Halacha, and concerning him (Kilab) Solomon said in his wisdom (Pr. 23, 15.) My son, if thy heart be wise, my heart shall rejoice, even mine. And it is also said (Ib. 27, 11.) Become wise, my son, and cause my heart to rejoice that I may give an answer to him that reproacheth me." Why, did David call himself pious? Is it not written (Ps. 27, 13.) Unless I had to see the goodness of the Lord in the land of life, and we are taught in the name of R. Jose, "Why is the word Lulei (unless) dotted? David said before the Holy One, praised be He! 'Sovereign of the universe, I assuredly trust in Thee, knowing that Thou wilt properly reward the just when the time shall come [in the future world], but I doubt whether I shall have a share in them,' [Hence we infer that David did not consider himself a pious man.]" He was afraid because of the sin, as R. Jacob b. Ide said; for R. Jacob b. Ide raised the following contradictory question: "It is written (Gen. 28, 15.) And behold, I, (God) am with thee, (Jacob), and will keep thee withersoever thou goeth. And it is written (Ib. 32, 8.) And Jacob was greatly afraid and he felt distressed. [Why was he afraid after the Lord promised to be with him?] Jacob said: 'Perhaps there is some cause of sin which will prevent the fulfillment of His promise;' as we have been taught: 'It is said (Ex. 15, 16.) Till thy people pass over, O Lord, till this people pass over, which Thou hast purchased. Till thy people pass over, O Lord: refers to the first entrance, [into the land of Israel]; Till this people pass over which Thou hast purchased; refers to the second entrance [in the days of Ezra]. From this, declared the sages, it can be inferred that Israel was to be brought in [into the land of Israel] during the days of Ezra by the same miracles through which they entered the first time, in the days of Joshua ben Nun, but Israel's sins prevented the fulfillment of this."

[It is written] (Ps. 66:1) A prayer of David, preserve my soul, for I am pious. R. Levi and R. Isaac both explain this passage. One said : "Thus said David before the Holy One, praised be He! 'Sovereign of the universe, am I not pious? Whereas all the kings of the east and west sleep until the third hour of the day, I rise at midnight to praise Thee.'" And the other said : "Thus said David before the Holy One, praised be He! 'Sovereign of the universe, am I not pious, whereas all the kings of the east and west sit companies in their glory, my hands are soiled in blood, membraneous-bag and after-birth in order to decide questions pertaining to family life; and moreover, whatever I do, I first consult Mephi-bosheth my teacher, saving to him : Meplu-bosheth my teacher, have I properly convicted? Have I properly acquitted? Have I properly declared pure? Have I properly declared impure? And I do not feel degraded [asking this].'" R. Joshua, the son of Ide, said : "What is the Biblical passage [that refers to this]? It is written (Ps. 119:46) And I will speak of thy testimony before kings and will not he ashamed." We are taught that his name (David's teacher) was not Mephi-bosheth but Ish-bosheth. Why was he called Mephi-bosheth ? Because he insulted David during Halachic discussions ; therefore, [because David humbly accepted these reproaches,] David was rewarded and Kilab came forth from him and R. Jochanan said: "His name was not Kilab but Daniel ; why then was he called Kilab ? Because he reproached Mephi-bosheth in matters of Halacha, and concerning him (Kilab) Solomon said in his wisdom (Pr. 23, 15.) My son, if thy heart be wise, my heart shall rejoice, even mine. And it is also said (Ib. 27, 11.) Become wise, my son, and cause my heart to rejoice that I may give an answer to him that reproacheth me." Why, did David call himself pious? Is it not written (Ps. 27:13) Unless I had to see the goodness of the Lord in the land of life, and we are taught in the name of R. Jose, "Why is the word Lulei (unless) dotted? David said before the Holy One, praised be He ! 'Sovereign of the universe, I assuredly trust in Thee, knowing that Thou wilt properly reward the just when the time shall come [in the future world], but I doubt whether I shall have a share in them,' [Hence we infer that David did not consider himself a pious man.]" He was afraid because of the sin, as R. Jacob b. Ide said ; for R. Jacob b. Ide raised the following contradictory question: "It is written (Gen. 28:15) And behold, I, (God) am with thee, (Jacob), and will keep thee withersoever thou goeth. And it is written (Ib. 32, 8.) And Jacob was greatly afraid and he felt distressed. [Why was he afraid after the Lord promised to be with him?] Jacob said: 'Perhaps there is some cause of sin which will prevent the fulfillment of His promise;' as we have been taught: 'It is said (Ex. 15:16) Till thy people pass over, O Lord, till this people pass over, which Thou hast purchased. Till thy people pass over, O Lord: refers to the first entrance, [into the land of Israel] ; Till this people pass over which Thou hast purchased; refers to the second entrance [in the days of Ezra]. From this, declared the sages, it can be inferred that Israel was to be brought in [into the land of Israel] during the days of Ezra by the same miracles through which they entered the first time, in the days of Joshua ben Nun, but Israel's sins prevented the fulfillment of this.

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How important He is to us, David tells us in the verse: The Lord is my light and my salvation; whom shall I fear? (Ps. 27:1). When did David utter this verse? While fighting against the Amalekite bands. He fought against them at night and slew them, as it is said: And David smote them from the twilight even unto the evening (I Sam. 30:17). Who indeed lit the shooting stars and sent the lightning for them? R. Eleazar the son of Pedat was of the opinion that this verse refers to the war waged against the Egyptians after they pursued the Israelites. Observe what is written there: And there was the cloud and the darkness here, yet it gave light by night there (Exod. 14:20). R. Oshaya declared: When the Israelites saw the light they cried out: The Lord is my light and my salvation; whom shall I fear? The Holy One, blessed be He, said to Israel: If you light lamps before Me, I will illumine the world in your behalf with a great light, as it is said: But the Lord shall be unto thee an everlasting light, and thy God thy glory (Isa. 16:19).

R. Simlai expounded: "A man should always arrange the praises of the Holy One, praised be He! and then pray for what he needs. Whence do we derive this? From Moses; for it is written (Deu. 3, 23.) And I besought the Lord at that time. And it is written also (Ib.) Thou hast begun to show Thy servant thy greatness, and Thy mighty hand; for what God is there in the heavens or on earth that can do aright like Thy works, and like Thy mighty deeds? And following this it is written Let me go over, I pray Thee, that I may see the good land, etc."

(Ib. b) R. Elazar said: "Great is prayer, even more than good deeds; for there is none bigger in the performance of good deeds than our teacher Moses, still he was answered through prayers only; as it is said (Ib. ib. 26.) Let it suffice thee; do not continue to speak unto me any more of this matter; Immediately following it is said Get thee up unto the fop of Pisgah." R. Elazar also said: "Prayer is even more efficacious than sacrifice; "for it is said (Is. 1, 11.) For what serveth me the multitude of your sacrifice? Saith the Lord, and it is written further, And when you spread your hands, I shall withdraw my eyes from you." R. Elazar also said: "Since the day of the destruction of the Temple, the gates of prayer were locked up, as it is said (Lam. 3, 8.) Also when I cry aloud and make entreaty, He shutteth out my prayer; and even though the towers of prayer were locked up still the towers of tears are not locked, as it is said (Ps. 39, 13.) Hear my prayer, O Lord, and give ear unto my cry; at my tears Thou wilt surely not be silent." Further said R. Elazar: "Since the day of the destruction of the Temple, an iron wall separates Israel and the Heavenly Father, as it is said (Ezek. 4, 3.) Moreover take thou unto thyself an iron pan and set it up as a wall between thee and the city." R. Channin in the name of R. Chanina said: "He who prolongs in prayer will not return void (his prayers unfulfilled). Whence do we infer this? From our teacher Moses, for it is said (Deu. 9, 18.) And I threw myself down before the Lord; and it is further written And the Lord hearkened unto me also at that time." Is this so? Behold R. Chiya b. Abba in the name of R. Jochanan said: "Whoever prolongs in prayer and speculates on it (expecting its fulfillment as a reward for making it long) will, at the end, come to a heart sickness; for it is said (Pr. 13, 12.) Long deferred expectation maketh the heart sick. What is its remedy? Let him study the Torah, for close to it is said But a tree of life is a desire which is fulfilled; By a tree of life is meant nothing else but the Torah, for it is said (Ib. 3, 18.) A tree of life is she (the Torah) to those who lay hold on her." This is not difficult to explain; the latter deals with staying long in prayer and speculating on it, and the former deals with one who stays long in prayer but does not speculate on it. R. Chama b. Chanina said, "Although a man sees that his prayers are not answered, let him continue to pray; for it is said (Ps. 27, 14.) Wait on the Lord; be strong and let thy heart he of good courage; wait, I say, on the Lord." Our Rabbis taught: "Four things require fortitude in their observance: The Torah, good deeds, prayer, and social duties." The Torah and good deeds, whence do we know? It is said (Jos. 1, 7.) Be thou strong and firm that thou mayest observe to fulfill all the Torah; Be strong, refers to the Torah, And firm, refers to good deeds. Whence do we infer that prayer needs fortitude? It is said (Ps. 27, 14.) Wait on the Lord, be strong and He shall make thy heart firm; wait, I say, upon the Lord. 'Whence do we know that social duties require fortitude? It is said (II. Sam 10, 12.) Be strong and let us strengthen ourselves for our people and for the cities of our God. R. Elazar said: "Fasting is even more meritorious than charity for the former is performed with the body and the latter is performed only with money." Raba never ordered a fast on a cloudy day; for it is said (Lam. 3, 44.) Thou hast covered thyself with a cloud that no prayer may pass through.

It is taught: Until a person sins, he is given terror and fear and creatures are afraid of him. Once he sins, terror and fear are imposed upon him and he is afraid of others. Know that it is so, as Rabbi said: Until Adam the first man sinned, he would hear the voice of divine speech while standing on his feet and was not afraid. Once he sinned, when he heard the voice of divine speech, he was afraid and hid, as it is stated: “I heard your voice…” (Genesis 3:10); “the man hid” (Genesis 3:8). Rabbi Aivu said: At that moment the height of Adam’s stature diminished and it became only one hundred cubits. Rabbi Levi said: Until Adam the first man sinned, he would hear a soothing divine voice. Once he sinned, he would hear a thundering voice.
Until Israel sinned, they would see⁹⁰They would see the glory of God. through the consecutive partitions and they were not afraid, shocked, and frightened. Once they sinned, they could not have even looked at an intermediary. That is what is written: “They saw the skin of Moses’s face, that it was radiant” (Exodus 34:35), and it is written: “They feared to approach him” (Exodus 34:30).
Rabbi Pinḥas and Rabbi Avun said in the name of Rabbi Ḥanin: Even the intermediary was affected with them in that transgression. Until Israel sinned, what is written? “The kings of armies flee again and again” (Psalms 68:13). Rabbi Aivu said: “Angels [malakhei] of armies” is not written, but rather “kings [malkhei] of armies”—the kings of the angels. Which is they? They are Mikhael and Gavriel. They were unable to look at Moses’s face. Once [the Israelites] sinned, [Moses] was unable to look even at the most ordinary among [the angels]. That is what is written: “For I was in dread of the wrath and the fury” (Deuteronomy 9:19).
Until that incident befell David,⁹¹The reference is to David’s sin with Batsheva. See II Samuel chap. 11. it is written: “The Lord is my light and my salvation; whom shall I fear?” (Psalms 27:1). Once it befell him, it is written: “I will come upon him, and he will be weary and discouraged” (II Samuel 17:2). Until Solomon sinned, he would subjugate sharim and sharot.⁹²The meaning of these words is unclear. Perhaps it may be read sarim and sarot, in which case it means princes and princesses. Alternatively, some suggest that the text should read shedim veshedot, male and female demons. That is the text found in a parallel midrash in Yalkut Shimoni Tehillim 795. That is what is written: “I acquired for myself male and female singers [sharim vesharot]” (Ecclesiastes 2:8), male singers [meshorerim] and female singers [meshorerot];⁹³In this phrase, the midrash has merely translated the terms used in the verse to more familiar forms of the words. “and the pleasures of people” (Ecclesiastes 2:8), bathhouses; “chests [shida] and wagons [shidot]” (Ecclesiastes 2:8), male and female demons [sheda veshedta] who would heat them. Once he sinned, he appointed for him “sixty valiant men…from the valiant of Israel” and positioned them to protect his bed. That is what is written: “Behold the bed…each armed with a sword,” because he was afraid of the spirits.

... Teach us, oh master – may one light a lamp for personal use from the Channukah lights? Our masters taught us – R’ Acha said in the name of Rav ‘it is forbidden to light a lamp to use from the Channukah lights, but one may light a Channukah light from a Channukah light.’ From where did they learn that it is permissible to light a Channukah light (from it)? R’ Yaakov ben Aba said, they learned it from the menorah that was in the Holy of Holies, as our rabbis taught that if one found they had gone out, they should be cleaned out and re-lit from those that are still lit. (Tamid 3) If we would relight an extinguished lamp of the menorah, which was placed in the innermost sanctum, from the lamps still burning all the more so it is permissible to light a Channukah light from the lights still burning.’ The Holy One said, just as in this world lamps were lit in the Holy of Holies, so too I will do when I rebuild Jerusalem. From where do we know this? From the words of the prophet “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12)

... Teach us, oh master – may one light a lamp for personal use from the Channukah lights? Our masters taught us – R’ Acha said in the name of Rav ‘it is forbidden to light a lamp to use from the Channukah lights, but one may light a Channukah light from a Channukah light.’ From where did they learn that it is permissible to light a Channukah light (from it)? R’ Yaakov ben Aba said, they learned it from the menorah that was in the Holy of Holies, as our rabbis taught that if one found they had gone out, they should be cleaned out and re-lit from those that are still lit. (Tamid 3) If we would relight an extinguished lamp of the menorah, which was placed in the innermost sanctum, from the lamps still burning all the more so it is permissible to light a Channukah light from the lights still burning.’ The Holy One said, just as in this world lamps were lit in the Holy of Holies, so too I will do when I rebuild Jerusalem. From where do we know this? From the words of the prophet “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12)

Another interpretation [(of Exod. 15:1): THEN (az) SANG MOSES….] This text is related (to Ps. 40:2 [1]): I WAITED PATIENTLY FOR THE LORD…. R. Pinhas ben Hama the Priest said: If you waited patiently and he did not come, continue to wait. David said (in Ps. 27:14): WAIT FOR THE LORD; [BE STRONG AND LET YOUR HEART TAKE COURAGE! O WAIT FOR THE LORD]. If he came, your expectation was right. If not, continue to WAIT FOR THE LORD. David said (in Ps. 40:2 [1]): I WAITED PATIENTLY FOR THE LORD. Because of the waiting, (ibid., cont.:) HE INCLINED TOWARD ME AND HEARD MY CRY. (Exod. 2:24:) AND GOD HEARD THEIR MOANING…. (Ps. 40:3 [2]:) AND HE RAISED ME UP FROM THE PIT OF DESOLATION, FROM THE MIRY CLAY…, <i.e.,> from the clay of bricks. (Ibid.:) AND HE SET MY FEET UPON A ROCK, in that he gave me the booty of Egypt and the booty of the sea. {(Ibid., cont.:) HE ESTABLISHED MY STEPS.} (Ps. 40:4 [3]:) AND HE HAS PUT A NEW SONG IN MY MOUTH. (Exod. 15:1) THEN (az) SANG MOSES. What is the meaning of (az)? With an az the Holy One made the dry land into sea for the generation of Enosh. It is so stated (in Gen. 4:26): THEN (az) THERE WAS PROFANATION IN CALLING <OTHER GODS> BY THE NAME OF THE LORD.³¹The verse is consistently understood in this sense throughout Rabbinic literature. Thus the wickedness resulting in the flood had its beginning in the generation of Enosh. But for us he made the sea into dry land. With az we praised him.³²The midrash is alluding here to Exod. 15:1: THEN (az) SANG MOSES…. See above, Gen. 1:32; below, Lev. 6:14.

(Lev. 22:27:) “When a bull or a sheep or a goat.” This text is related (to Ps. 27:6), “And now shall my head be lifted up over my enemies round about me and I will offer sacrifice in His tent with a loud cry.” When Israel carried out that deed (of the golden calf), the nations of the world said, “There will be no recovery for them, and He will never return to them.” When Israel heard that they would sacrifice a bull, their head was lifted up, as stated (ibid.), “And now shall my head be lifted up […].” Then they said, “Now we know that the Holy One, blessed be He, has been reconciled to us, as stated (ibid., cont.), “and I will offer sacrifice in his tent with a loud cry; I will sing and chant praise to the Lord.” (Lev. 22:27:) “When a bull or a sheep or a goat [is born].” Is there a bull that is born? Or a calf born to become a bull, that it should be stated, “to sacrifice a bull.” [So] why did [the Holy One, blessed be He], say to sacrifice a bull? To atone for the image of the bull, as stated (in Ps. 103:3), “Who forgives all your sins [...].” You should know this on your own. See what is written (in Ezek. 1:6), “Each had four faces, and each of them had four wings.” What is written there (in vs. 7), “And their legs became a straight leg, and the sole of their feet was like the sole of a calf's foot.” Now it was for the atonement of Israel that He added two [more] wings to them. Thus it is stated (in Is. 6:2), “[each] of them had six wings.” Why? So that their feet would be covered, because they resembled the calf. [It was] so that, as it were, He would not see them and recall the incident of the calf. [Hence (in Is. 6:2, cont.),] “with two he covered his feet.” And why all this? Simply to atone for Israel. This is the meaning of (Ps. 103:3), “Who forgives all your sins.” You have no larger fowl than the eagle, so it became a face for the living angel, as stated (in Ezek. 1:10), “and the face of an eagle.” The largest among the animals is the lion, so it [also] became a face for the living angel, as stated (in Ezek. 10:14), “and the face of a lion.” And the bull is the largest among the beasts, so that He made it a face for the living angel, as stated (in Ezek. 1:10), “and the face of a bull on the left.” (Ibid.:) “And the face of a human.” But for the sake of Israel, the Holy One, blessed be He, blotted out the bull and put a cherub in its place. As you find that it only mentions a cherub there, as stated (in Ezek. 10:14), “the face of the one was the face of a cherub.” And why all this? To atone for Israel. Ergo (in Ps. 103:3), “Who forgives all your sins.” Why did the Holy One, blessed be He, remove the calf? So that Israel would be innocent before Him. And not only that, but when someone from Israel thinks about a transgression or something evil in his heart, the Holy One, blessed be He, does not connect it to a deed (to punish him for it). As therefore David says (in Ps. 66:18), “If I had perceived iniquity in my heart, the Lord would not have listened.” Now what does the Holy One, blessed be He, hear? [What is thought] when a person stands up to meditate in prayer. It is so stated (in Ps. 31:223) “truly God has listened; He has hearkened to the sound of my prayer.” And not only that, but when two people sit and occupy themselves with the Torah, the Holy One, blessed be He, hearkens and listens, as stated (in mal. 3:16), “Then those who feared the Lord spoke with one another; the Lord has hearkened and listened.”⁸⁰Avot 3:2, 6; Mekhilta deRabbi Ishmael, Bahodesh 1; Ber. 62; ARN, A, 8. The Holy One, blessed be He, said, “Through the merit of the Torah, when you occupy yourselves with it, I am hearkening and listening to your prayers; but in the future, before you [even] call to Me, I will answer you.” It is so stated (in Is. 65:24), “And it shall come to pass that before they cry out, I will answer.”

Hananiah the son of Hakinai and Rabbi Shimon the son of Yohai went to study Torah with Rabbi Akiva in Bnei Brak. They were there for 13 years. Rabbi Shimon the son of Yohai used to send letters to his wife, and used to know what was happening to his family. Hananiah the son of Hakinai did not send letters to his wife and did not know what was happening to his family. His wife sent to him, "Your daughter is grown; come and find her a match." [He wished to enter his house but found that it was turned in a different direction.] What did he do? He went and sat by the well. He heard the voices of the water-drawers saying, "Daughter of Hakinai, fill your pitcher and ascend." She went, and he went after her, until he came into his house. Just as his wife saw him, her soul left her. {There are those who say that it returned}

Hananiah the son of Hakinai and Rabbi Shimon the son of Yohai went to study Torah with Rabbi Akiva in Bnei Brak. They were there for 13 years. Rabbi Shimon the son of Yohai used to send letters to his wife, and used to know what was happening to his family. Hananiah the son of Hakinai did not send letters to his wife and did not know what was happening to his family. His wife sent to him, "Your daughter is grown; come and find her a match." [He wished to enter his house but found that it was turned in a different direction.] What did he do? He went and sat by the well. He heard the voices of the water-drawers saying, "Daughter of Hakinai, fill your pitcher and ascend." She went, and he went after her, until he came into his house. Just as his wife saw him, her soul left her. {There are those who say that it returned}

Hananiah the son of Hakinai and Rabbi Shimon the son of Yohai went to study Torah with Rabbi Akiva in Bnei Brak. They were there for 13 years. Rabbi Shimon the son of Yohai used to send letters to his wife, and used to know what was happening to his family. Hananiah the son of Hakinai did not send letters to his wife and did not know what was happening to his family. His wife sent to him, "Your daughter is grown; come and find her a match." [He wished to enter his house but found that it was turned in a different direction.] What did he do? He went and sat by the well. He heard the voices of the water-drawers saying, "Daughter of Hakinai, fill your pitcher and ascend." She went, and he went after her, until he came into his house. Just as his wife saw him, her soul left her. {There are those who say that it returned}

[Another interpretation (of Lev. 22:27): WHEN A BULL OR A SHEEP OR A GOAT < IS BORN >….] This text is related (to Ps. 27:6): AND NOW SHALL MY HEAD BE LIFTED UP OVER MY ENEMIES ROUND ABOUT ME; [I WILL OFFER SACRIFICE IN HIS TENT WITH A LOUD CRY;] < I WILL SING AND CHANT PRAISE TO THE LORD >. When Israel carried out that deed (of the golden calf), the nations of the world said: [There will be no recovery for them, and he will never return to them].⁹⁰Tanh., Lev. 8:16. When Israel heard that they had sacrificed a bull, their head was lifted up, as stated (ibid.): AND NOW SHALL MY HEAD BE LIFTED UP…. Then they said: Now we know that the Holy One has been reconciled to us. They began a song. (Ibid., cont.:) I WILL OFFER SACRIFICE IN HIS TENT WITH A LOUD CRY; I WILL SING AND CHANT PRAISE TO THE LORD.

... The angels said before the Holy One, ‘Master of the World! Isn’t this Jerusalem?!’ as it is said “This is Jerusalem; in the midst of the nations I have placed her…” (Yechezkel 5:5) He replied to them, “But she exchanged My judgments for wickedness more than the nations…” (Yechezkel 5:6) They said to Him, “But they are Your people and Your inheritance, which You brought out with Your great strength…” (Devarim 9:29) He replied to them, “For My people have forgotten Me; they burn incense to vanity…” (Yirmiyahu 18:15) They said to Him, ‘act for the sake of the forefathers!’ He replied to them, “…the fathers are kindling fire…” (Yirmiyahu 7:18) They said to Him, ‘act for the sake of the children!’ He replied to them, “But they rebelled against Me and would not consent to hearken to Me…” (Yechezkel 20:8) They said to Him, ‘act for the sake of the tribe of Yehudah!’ “And Judah did what displeased the Lord…” (Melachim I 14:22) They said to Him, ‘act for the sake of the leaders!’ He replied to them, “Its heads judge for bribes…” (Micha 3:11) They said to Him, ‘act for the sake of the tribes!’ He replied to them, ‘and Gad, and Reuven and the half tribe of Menashe…’ They said to Him, ‘act for the sake of the tribe of Dan!’ He replied to them, “And the children of Dan set up for themselves the graven image.” (Shoftim 18:30) They said to Him,’ act for the sake of the students!’ He replied to them, “…And those who hold onto the Torah did not know Me…” (Yirmiyahu 2:8) They said to Him, ‘act for the sake of the prophets!’ He replied to them, “[It was] for the sins of her prophets, the iniquities of her priests…” (Eicha 4:13) They said to Him, ‘act for the sake of the kings!’ He replied to them, “And the altars that were on the roof, [the roof of] Ahaz's upper chamber, which the kings of Judah had made…” (Melachim II 23:12) The ministering angels said to Him, ‘act for our sake!’ He replied to them, “But they mocked the messengers of God…” (Divre HaYamim II 36:16) They said to Him, ‘act for the sake of Your name which is called upon them!’ He replied to them, ‘they have profaned My holy name.’ They said to Him, ‘You do not want to be appeased, what is the image of their father doing by You?’ “He has cast down from heaven to earth the glory of Israel…” (Eicha 2:1) This statement with which they clothed You, what has it done to You?! If the thing were not written, it would be impossible to say “The Lord has done what He devised, He has carried out His word…” (Eicha 2:17) They said to Him, ‘Master of the World! Is this not Jerusalem about whom you wrote “Behold on [My] hands have I engraved you…”’ (Yeshayahu 49:16) He replied to them, “I, too, shall clap My hands, one upon the other, and I shall put My fury to rest…” (Yechezkel 21:22) Since Zion saw that He did not want to be appeased, she started up and said “The Lord has forsaken me, and the Lord has forgotten me." (Yeshayahu 49:14) May it be Your will Lord our God and God of our fathers that Your Temple be rebuilt speedily in our days, that your Presence return within it, that You gather my exiles from the four corners of the world, that they rebuild the cities of Yehudah and settle Shechem and inherit it speedily. Amen.

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...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)