Midrasch zu Tehillim 32:78

For this shall every pious one pray unto Thee at the time when Thou mayest be found (Ps. 32, 6). R. Chanina said: "L-eth Metzo, (At the time when thou mayest be found) alludes [to the time when one is about to take a] wife, as it is written (Pr. 18, 22.) Whoso hath found a wife hath found happiness." In Palestine, when a man married he was asked Matzah (found), or Motzei (find). Matzah, as it is written (Pr. 18, 22.) Whoso hath found (Matza) a wife hath found happiness; Motzei, as it is written (Ecc. 7, 26.) And I find (Motzei) the woman more bitter than death. R. Nathan said: "L-eth Metzo, refers to the Torah, as it is written (Pr. 8, 35.) For he who findeth me (the Torah), findeth life." R. Nachman b. Isaac said: "L-eth Metzo, means [the time of] death, as it is written (Ps. 68, 21.)The escape from death." We have also a Baraitha to the same effect: There are nine hundred and three kinds of deaths in the world, as it is said (Ib.) The escape from death (Totzaoth). The numerical value of the word Totzaoth, amounts to nine hundred and three; the hardest of all deaths is croup, and the easiest of all is the divine kiss; croup is like a thorn in a ball of wool, which [if one tries to tear loose] lacerates backward (in the opposite direction of the knots); others say as the gushing water at the entrance of a canal [when the sluice bars are raised]; the kiss referred to is like the extraction of a hair from milk. R. Jochanan said: "L-eth Metzo, refers to the grave." R. Chanina said: "Where is the Biblical passage to prove it? (Job 3, 22.) Who would rejoice, even to exulting, who would he glad could they but find a grave." Rabba b. R. Shila said: "Thus it is that people say: 'Man ought to pray for peace even to the last clod of earth thrown on his grave.' " Mar Zutra said: "L-eth Metzo, refers to the necessity of living in a place where there are sanitary conditions." The sages of Palestine [upon hearing all the opinions in explaining the above passage] remarked that Mar Zutra's opinion is the best of all.

Another interpretation (of Gen. 12:1): GO < … > UNTO THE LAND THAT I WILL SHOW YOU. R. Berekhyah the Priest Berabbi said: [This text is related (to Ps. 32:8): LET ME INSTRUCT YOU AND TEACH YOU IN THE WAY IN WHICH YOU SHALL GO.] So shall I instruct you. What is the meaning of LET ME INSTRUCT (askil) YOU? Let me place wisdom within you, as stated (in Josh. 1:7): SO THAT YOU MAY BE SUCCESSFUL (taskil). (Ps. 32:8:) AND TEACH YOU ('WR), in the sense that I am enlightening (rt.: 'WR) your eyes.

Another interpretation (of Ps. 32:8): AND TEACH YOU. < The words mean > that I am guiding you onto a good way. (Ps. 32:8, end:) IN THE WAY IN WHICH YOU SHALL GO, LET ME GIVE COUNSEL WITH MY EYES UPON YOU.

Another interpretation (of Ps. 32:8): LET ME INSTRUCT YOU AND TEACH YOU. What is the meaning of AND TEACH YOU? < AND TEACH YOU THE WAY TO GO >, (according to Gen. 12:1) UNTO THE LAND THAT I WILL SHOW YOU. He said to Abraham: You are not losing out. FOR (according to vs. 2) I WILL MAKE YOU INTO A GREAT NATION.¹⁷Gen. R. 39:11; Numb. R. 11:2. "For I will establish you" is not written here but FOR I WILL MAKE YOU, because I creating you as a new creature. In the same sense it is stated (in Gen. 1:7): AND GOD MADE THE FIRMAMENT. < Similarly > (in vs. 16): AND GOD MADE THE TWO < GREAT > LIGHTS. R. {Minhas} [Pinhas] bar Hama [the Priest] said: When did the Holy One make Abraham a great nation? When Israel had left Egypt, come to Sinai, and received the Torah, Moses looked at them and said: Behold, they have been made just as the Holy One had promised to the patriarch. Thus it is stated (in Deut. 4:8): AND WHAT GREAT NATION….

“The breath of our nostrils, the anointed of the Lord, was captured in their traps; of whom we said: In his shade we will live among the nations” (Lamentations 4:20).
“The breath of our nostrils, the anointed of the Lord,” Rabbi [Yehuda HaNasi] and Rabbi Yishmael ben Rabbi Yosei were sitting and studying the scrolls of Lamentations on Shabbat, the day before the ninth of Av, toward nightfall. They left one alphabetical acrostic. They said: We will go out⁵⁷They went to eat the third meal on Shabbat before the fast. and finish it tomorrow. When Rabbi [Yehuda HaNasi] ascended to his house, he stumbled and hurt his finger. He said in his regard: “There are many maladies for the wicked” (Psalms 32:10). Rabbi Yishmael ben Rabbi Yosei said to him: Had we not been engaged in this matter, I would have said this; now, all the more so: “The breath of our nostrils…”⁵⁸Rabbi Yehuda HaNasi had implied that his suffering was due to his own sins. Rabbi Yishmael ben Rabbi Yosei interpreted the verse in Lamentations (4:20) they had just studied as indicating that the leader of the generation can suffer due to the sins of the people of the generation, as “their traps [beshḥitotam]” can be translated as “due to their corruption,” referring to Israel. Thus, he said that Rabbi Yehuda HaNasi had been injured due to the sins of the generation.
When Rabbi [Yehuda HaNasi] entered his house, he placed a dry sponge on his wound and tied a reed over it on the outside. Rabbi Yishmael ben Rabbi Yosei said: We learned three matters from him: The sponge does not heal, but rather, it protects the wound;⁵⁹If it would heal it would be forbidden to place it on the wound on Shabbat, due to the rabbinic prohibition of applying medicine on Shabbat. a reed in the house is prepared;⁶⁰It is not muktze. and one may read the sacred Writings only from the afternoon onward,⁶¹The Rabbis prohibited reading from the books of Writings on Shabbat (see Mishna Shabbat 16:1) so that people would not become engrossed in reading them and fail to attend the public lecture that the Sages would conduct on Shabbat. This prohibition expired in the afternoon, by which time the lecture would be finished. This is proven from the fact that Rabbi Yehuda HaNasi did not have enough time in the afternoon to finish studying Lamentations. however one may study its midrash and expound the verses. If it was necessary to check and read the verse, one may bring it and read.
Shmuel said: Any shard of earthenware,⁶²A shard that broke from a vessel before Shabbat is not muktze because it may be used to cover another small vessel. Rabbi Ze’eira said in the name of Rabbi Shmuel: The stopper of a barrel and a shard, it is permitted to handle them on Shabbat. If one cast them into the garbage dump, it is prohibited to handle them on Shabbat.
“But one who trusts in the Lord, kindness envelops him” (Psalms 32:10). Rabbi Elazar of Basra and Rabbi Tanḥum in the name of Rabbi Aḥa said: Even one who is wicked but he repented, the Holy One blessed be He accepts him, as it is stated: “But one who trusts in the Lord, kindness envelops him.”

R. Chiya b. Abba said in the name of R. Jochanan: "A man shall not pray in a house where there are no windows, for it is said (Dan. 6, 10-11.) Where he had open windows in his upper chamber, he kneeled upon his knees in the direction of Jerusalem and prayed three times every day." R. Cabana said: "I consider him insolent who prays in a valley [where people pass by]." Further said R. Cahana: "I consider him insolent who mentions his iniquities [while repenting], for it is said (Ps. 32, 1.) Happy is he whose transgression is forgiven, whose sin is covered."

Rabbi Tanchuma opened [his discourse] in the name of R. Judan [who] said in the name of R. Ayyevu (Ps. 32:9), “’Do not be like a horse or a mule, without understanding….’²⁵PRK 3:3; cf. PR 12:3. Six things are stated about the horse:²⁶Pes. 113b. (1) It eats much and (2) excretes little. (3) It loves promiscuity, (4) loves battle, (5) has a haughty spirit, (6) and abhors sleep. Moreover, there are also some who say [that] the horse wants to kill its master in battle. (Ibid.:) ‘Do not be like a horse or a mule.’ The Holy One, blessed be He, said to Israel, ‘”Do not be like a horse of a mule,’ that has no understanding. In the case of a horse, when one adorns it or feeds it, it obstructs and bends its neck and kicks him; and so too, the mule. But you are not to be like that. Rather be careful to repay the good person for his goodness and to repay the evil person for his evil.’ Good to the good [is] (Deut. 23:8), ‘You shall not despise the Edomite, as he is your brother.’ Bad to the bad [is] (Deut. 25:17), ‘Remember what Amalek did to you.’”

Rabbi Judan opened <his discourse> in the name of R. Ayyevu (with Ps. 32:9): DO NOT BE LIKE A HORSE OR A MULE, WITHOUT UNDERSTANDING….³²Tanh., Deut. 6:6; PRK 3:3; cf. PR 12:3. Six things are stated about the horse:³³Pes. 113b. (1) It eats much and (2) excretes little. (3) It loves promiscuity, (4) loves battle, (5) has a haughty spirit, (6) and abhors sleep. Moreover, there are also some who say: The horse wants to kill its master in battle. (Ibid.:) DO NOT BE LIKE A HORSE OR A MULE <WITH A BRIDLE AND A BIT>. ITS TRAPPINGS ARE FOR HOLDING IT IN CHECK. In the case of such a horse, when one bridles it, it balks. When one feeds it barley, it balks. When one pacifies it, it balks. When one approaches it, it balks {i.e., kicks}. You are not to be like that. Rather be careful [to repay] the good person for his goodness and to repay the evil person for his evil. (Deut. 25:17:) REMEMBER WHAT AMALEK DID TO YOU.

[(Exod. 39:33:) AND THEY BROUGHT THE TABERNACLE UNTO MOSES.] This text is related (to Prov. 31:25): {MAJESTY} [STRENGTH] AND SPLENDOR ARE HER CLOTHING; AND YOU WILL LAUGH²⁴Wattishaq. The biblical context certainly requires the verb to be translated, AND SHE LAUGHS; but wattishaq may also be rendered, AND YOU WILL LAUGH (in the masculine). It is this latter meaning that the midrash assumes throughout this section. AT THE LATTER DAY. There is a story about R. Abbahu.²⁵Gen. R. 62:2; Exod. R. 52:3; yAZ 3:1 (42c). When he was departing this world, the Holy One showed him his reward as it was prepared for him in the world to come. He made thirteen rivers of balsam²⁶Gk.: balsamon. pass before him. When he saw them, he was astonished and said: Are all these for Abbahu? Then he read to himself the verse (Is. 49:4): I HAVE USED UP MY STRENGTH FOR A VOID AND VANITY; SURELY MY JUDGEMENT IS WITH THE LORD AND MY RECOMPENSE IS WITH MY GOD. [Ergo (Prov. 31:25): AND YOU WILL LAUGH AT THE LATTER DAY.] Zavday ben Levi, Levi ben Paytam,²⁷Probably ben Petros. and R. Judah ben Levi, each of them individually, [cited] a verse at the time of their departure from the world.²⁸Above, Tanh. (Buber), Gen. 10:15, and the note there. One cited (Ps. 32:6): THEREFORE LET EVERY SAINT PRAY UNTO YOU <IN ANTICIPATION OF THE TIME OF DISCOVERY >…. The next cited (Ps. 31:20 [19]): HOW ABUNDANT IS THE GOOD <WHICH YOU HAVE LAID UP FOR THOSE WHO FEAR YOU>. And the other cited (Ps. 5:12 [11]): BUT LET ALL WHO TAKE REFUGE IN YOU REJOICE. <LET THEM EVER SING FOR JOY, AND YOU SHALL SHELTER THEM.> Ergo, at the time of their departure from the world, the Holy One showed them their reward. Ben 'Azzay said (Ps. 116:15): PRECIOUS IN THE EYES OF THE LORD IS THE DEATH OF HIS SAINTS. When does the Holy One show his righteous ones the honor which he has prepared for them? Near their death. Ergo (in Prov. 31:25): AND YOU WILL LAUGH AT THE LATTER DAY….²⁹Exod. R. 52:3; M. Pss. 92:8; see yBer. 9:3 (13d); Gen. R. 35:2; PRK 11:15. All these parallels identify R. Simon as R. Simon b. Johay.

R. Zutra b. Tubia said in the name of Rab: "Repentance is so great, that even when an individual repents the whole world is pardoned together with him, as it is said: I will heal their backsliding, I will love them freely; for my anger is turned away from us. It does not say from them, but from us, — from all of us." What do you call a repentant sinner? When he had an opportunity to do a sin once, and twice, but abstains from committing it. R. Juda, pointing out with his finger, said: "This refers only to when it [the repentance] happened in the same place, with the same person, and at the same time." R. Juda said: "Rab raised the following contradiction: It is written (Pr. 28, 13) He that concealeth his transgressions will not prosper, and (Ps. 31, 1) Happy is he whose transgression is forgiven; whose sin is covered. It presents no difficulty. One refers to a sin publicly known [he ought to confess and repent]; but the other refers to a sin not yet known [he ought to repent before it has become known]." R. Zutra b. Tubia said: "The former deals with sins committed toward a man; and the other deals with sins committed toward God."

We are taught that R. Juda b. Baba says, "One must specify his sin [when he confesses], as it is said (Ex. 32, 31) This people hath sinned a great sin, and they have made themselves a god of gold." R. Akiba, however, says that one need not specify his sin, as it is said (Ps. 33, 1) Happy is he whose transgression is forgiven, whose sin is covered. But how shall the passage. And they have made themselves a god of gold, be explained? This is explained by R. Janai, for R. Janai said: Moses thus pleaded before the Holy One, praised be He! "Sovereign of the Universe! the silver and the gold which Thou didst pour upon them, until they said enough, were the reason they made the golden calf."

Two good leaders have arisen for Israel, Moses and David. Moses said: "Let my sin be inscribed," as it is said (Deut. 32, 51) Because ye trespassed against Me in the midst of the children of Israel at the waters of Meribath-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel. And David said: "Let my sins not be inscribed"; as it is said (Ps. 33, 1) Happy is he whose transgression is forgiven, whose sin is covered. The illustration of Moses and David may be compared to two women punished in court: one, because she had committed a disgraceful sin; and the other, because she had eaten unripe dates of the Sabbatical year. "I pray thee," pleaded the second, "proclaim the cause of my punishment, so that it should not be said I am punished for the same sin as the other woman." Complying with her request, they took the fruit and suspended it on her neck, and proclaimed, "Be it known that she has been chastised for this."

And God almighty give you mercy before the man (Gen. 43:14). Scripture states elsewhere in allusion to this verse: For this let everyone that is godly pray unto Thee in a time when Thou mayest be found (Ps. 32:6). R. Abba maintained: In a time when Thou mayest be found refers to old age. It is essential that a man pray for an old age in which his eyes may see, his mouth may eat, and his feet may walk. Normally, when a man becomes old, his faculties leave him. For example, it is written about Isaac: And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see (Gen. 27:1). And concerning Jacob, Scripture states: Now the eyes of Israel were dim for age, so that he could not see (Gen. 48:10). As to a mouth that could not eat, we find that Barzillai said to David: Can thy servant taste what I eat or what I drink? Can I hear anymore the voice of singing men and singing women? Therefore, then, should thy servant be a burden unto my lord the king? (II Sam. 19:35).

Another explanation of go forth from the ark. David said: Bring my soul out of prison (Ps. 142:8). Noah, while in the ark, prayed continually: Bring my soul out of prison, and it is said elsewhere: For this let everyone that is godly pray unto Thee in a time when Thou mayest be found; surely, when the great waters overflow, they will not reach unto him (ibid. 32:6).

[(Gen. 43:14:) AND MAY GOD ALMIGHTY GRANT YOU MERCY.] This text is related (to Ps. 32:6): THEREFORE LET EVERY SAINT PRAY UNTO YOU IN ANTICIPATION OF THE TIME OF DISCOVERY…. Zavday ben Levi, R. Jose ben Petros, and R. Joshua ben Levi < differed >.⁶³They differed over what verses they cited when they were dying. See yAZ 3:1 (42c). For variations in the verses cited, see Gen. R. 62:2; 92:2; Exod. R. 52:3; M. Pss. 5:11; cf. also Lev. R. 7:2; PRK 24:5. One cited (from Ps. 31:20 [19]): HOW ABUNDANT IS THE GOOD WHICH YOU HAVE LAID UP FOR THOSE WHO FEAR YOU; one cited (from Ps. 5:12 [11]): BUT LET ALL WHO TAKE REFUGE IN YOU REJOICE, LET THEM EVER SING FOR JOY, AND YOU SHALL SHELTER THEM; and one cited (from Ps. 32:6): THEREFORE LET EVERY SAINT PRAY UNTO YOU [IN ANTICIPATION OF THE TIME OF DISCOVERY]. What is the meaning of IN ANTICIPATION OF THE TIME OF DISCOVERY (MTs')? In anticipation of the time of the exhaustion (rt.: MTsH) of the day (i.e., in anticipation of the sunset of one's life, at death).

Another interpretation (of Ps. 32:6): IN ANTICIPATION OF THE TIME OF DISCOVERY (MTs'). In anticipation of the departure (rt.: MTsH) of the soul. {R. Joshua} [R. Ishmael] said: One should pray in anticipation of the departure of the soul, for there is nothing harder than the departure of the soul.⁶⁴Tanh., Gen. 10:10. How does it pass away? R. Johanan said: It is like the pittore which passes out through the opening of a weshet {i.e., the rope when one is drawing it through a < hawse > hole in a ship to tie it up with it}.⁶⁵This scribal addition in Buber’s MS is essentially the interpretation of Rashi on Ber. 8a and of the pseudo-Rashi on MQ 28b-29a; but cf. Jastrow, p. 1161, s.v. pittore for an alternative interpretation. See also Eccl. R. 6:6:1; Lev. R. 4:2. So is the soul when it leaves (yots'ah) a person. Thus a person must not trust in himself until the day of his death; and so have our masters taught (in Avot 2:4): DO NOT TRUST [IN YOURSELF] UNTIL THE DAY OF YOUR DEATH.⁶⁶Cf. a shorter version of the following story in yShab. 1:3 (3b); above, 1:27. Once upon a time there was a certain man, a sectarian (min) whose master would teach him and say: DO NOT TRUST IN YOURSELF UNTIL THE DAY OF YOUR DEATH. But he took issue with the words of his master. The Holy One said: This one has come to take issue with the Torah. What did he do to him? He tempted him. Now he went out on the Day of Atonement into a certain garden and saw a certain young woman, who was beautifully and tastefully adorned. There she stood before him, and he wanted to have sexual intercourse with her. He talked with her. She said to him: I am someone's wife. He said to her: That's all right. She said to him: I am the wife of a priest. He said to her: That's all right. She said to him: I am menstruating. He said to her: That's all right. And he did not move until he had had sexual intercourse with her. He went home and sat olophyzon⁶⁷A variant of the Greek olophyromenos, which means “lamenting.” {i.e., distressed}, thinking about what had come over him. Then his masters came up to visit him, and month after month they found him like someone who was sick, saying: What have I done? Yet he was not sick. What did the Holy One do? He said: How long will he grieve? The Holy One nodded to the same female demon (shedah). So she came and stood before him. She said to him: How long will you grieve? I am that woman with whom you had sexual intercourse. I am a spirit. < It happened > simply because you differed with the words of the sages who have said (in Avot 2:4): DO NOT TRUST IN YOURSELF UNTIL THE DAY OF YOUR DEATH. David also has agreed, saying: One must pray concerning the departure of his soul. He therefore said (in Ps. 32:6): < THEREFORE LET EVERY SAINT PRAY UNTO YOU > IN ANTICIPATION OF THE TIME OF DISCOVERY (i.e., in anticipation of the time of departure).

Another interpretation (Gen. 8:16): [GO FORTH FROM THE ARK]. David said to the Holy One (in Ps. 142:8 [7]): Sovereign of the World, BRING MY SOUL OUT OF PRISON.⁵⁰Tanh., Gen. 2:11; cf. Gen. R. 34:1. When Noah was within the ark, he prayed constantly. Thus it is stated (in Ps. 32:6): THEREFORE, LET EVERY SAINT PRAY TO YOU IN A TIME WHEN YOU MAY BE FOUND, THAT WHEN THE GREAT WATERS OVERFLOW, THEY WILL NOT REACH HIM. And what did he pray? BRING MY SOUL OUT OF PRISON. The Holy One said to him: It is a decree from me that twelve months be fulfilled (in the ark). Unless they are fulfilled, you are not going forth. Even so Isaiah has stated (in Is. 49:8f.): IN AN ACCEPTABLE TIME I HAVE ANSWERED YOU … SAYING TO THOSE WHO ARE BOUND: GO FORTH. These (who were bound) are Noah and his sons, who were prohibited (literally: bound) from sexual intercourse.⁵¹See Gen. R. 31:12; 34:7. Joseph also acted in this way when he saw the years of famine that were going to come.⁵²Ta‘an. 11a. He engaged in sexual intercourse for being fruitful and multiplying before they came, as stated (in Gen. 41:50): AND UNTO JOSEPH WERE BORN TWO SONS BEFORE THE YEAR OF FAMINE CAME. Likewise Noah and his sons, the cattle, the wild beasts, and the fowl acted in this way.⁵³yTa‘an. 1:6 (64d). They did not engage in sexual intercourse for being fruitful and multiplying when they had entered the ark, for so had the Holy One commanded them when they had entered the ark. Where is it shown? Where it is stated (in Gen. 7:7): AND THERE WENT INTO THE ARK NOAH AND HIS SONS, the males by themselves; ALSO HIS WIFE AND HIS SONS' WIVES, the females by themselves.⁵⁴See Sanh. 108b. Thus all the days that Noah was in the ark, Noah, his sons, and all who were with him were prohibited (literally: bound) from sexual intercourse. The Holy One said to them: How can I be destroying the world in anger while you are building it up! When the flood passes on, however, you will engage in sexual intercourse for being fruitful and multiplying, as stated (in Is. 49:9): SAYING TO THOSE WHO ARE BOUND (i.e., PROHIBITED): GO FORTH. So, when the earth had become dry, the Holy One said to him (in Gen. 8:16): GO FORTH FROM THE ARK, [YOU AND YOUR WIFE] (with male and female mentioned together). Thus he released (i.e., permitted) them to be fruitful and multiply. And he also released the cattle, the wild beasts, and the fowl, as stated (in vs. 17): AND LET THEM ABOUND IN THE EARTH, BE FRUITFUL, AND MULTIPLY. Noah said to him: Sovereign of the World, might you possibly bring < another > flood to the world? He said to him: Thus have I sworn: I am not bringing another flood, as stated (in Gen. 8:21): THEN THE LORD SMELLED THE PLEASING ODOR; SO THE LORD SAID IN HIS HEART: I WILL NOT AGAIN CURSE THE GROUND ANY MORE…. How did he swear to him? Our masters say he swore to him by the covenant of Abraham, which is cited (in Neh. 9:7): AND YOU MADE A COVENANT WITH HIM (Abraham). So also Isaiah said (in Is. 54:9): FOR THIS IS LIKE THE WATERS OF NOAH TO ME: [AS I SWORE THAT THE WATERS OF NOAH WOULD NEVERMORE GO OVER THE EARTH]. You find, nevertheless, that forty days in every year these waters made a mark on the world until Solomon arose and built the Temple. Then those forty days ceased, as stated (in I Kings 6:38): AND IN THE ELEVENTH YEAR IN THE MONTH OF BUL … < THE HOUSE WAS FINISHED >. What is the meaning of IN THE MONTH OF BUL? In the month that the cattle are given mixed fodder (BLYM) from the house.⁵⁵Cf. yRH 1:2 (56d). Another interpretation: IN THE MONTH OF BUL: In the time that the earth turns into clods (bulim bulim). Another interpretation: IN THE MONTH OF BUL: < BUL > is lacking the letter M to correspond with the forty days that were cut off from the world.⁵⁶The letter M (mem) in Hebrew also represents the number forty. When mem is prefixed to bul, the word for flood results. Now, if the Holy One has sworn to Noah by the covenant of our father Abraham and fulfilled < the oath >, he will certainly fulfill the three oaths he has sworn to Zion. These are the three oaths: {He swore by the covenant of our father Abraham, as stated (in Is. 54:9): FOR THIS IS LIKE THE WATERS OF NOAH TO ME.} He swore by his own soul, so to speak, as stated (in Amos 6:8): THE LORD GOD HAS SWORN BY HIS OWN SOUL. He has also sworn by the Sabbath (ShBT), as stated (in Exod. 31:17): < IT > (the Sabbath) IS A SIGN BETWEEN ME AND THE CHILDREN OF ISRAEL FOREVER; FOR IN SIX DAYS THE LORD MADE HEAVEN AND EARTH, AND ON THE SEVENTH DAY HE RESTED (ShBT) AND WAS REFRESHED. {And it is written} [And he has sworn by Torah, as stated] (in Is. 62:8): THE LORD HAS SWORN BY HIS RIGHT HAND. This is Torah, as stated (in Deut. 33:2): AT HIS RIGHT HAND A FIERY LAW (dat) FOR THEM.⁵⁷Ber. 6a. And what did he swear to Jerusalem? That he would build it up. Thus it is stated (in Ps. 147:2): THE LORD BUILDS UP JERUSALEM. R. Samuel bar Nahmani said: It is an aggadic tradition that Jerusalem will not be built up until all the exiles are gathered. If someone says to you that all the exiles have been gathered but Jerusalem is not built up, do not believe < him >, since it is stated: THE LORD BUILDS UP JERUSALEM, and afterwards (ibid., cont.): HE GATHERS THE EXILED ONES OF ISRAEL. Israel said to the Holy One: Sovereign of the World, has not Jerusalem already been built up and destroyed? He said to them: It was destroyed and you went into exile from it because of your sins. Now, however, I will build it up and never destroy it, as stated (in Ps. 102:17 [16]): FOR THE LORD HAS BUILT UP ZION; HE HAS APPEARED IN HIS GLORY.

This you find to be so in the case of Jacob, of whom it is written: Jacob was a perfect man, dwelling in tents (Gen. 25:27). A perfect man in the performance of good deeds; dwelling in tents devoting himself to the Torah; and full of precepts—camps of angels were assigned to watch over him, as it is said: And Jacob went on his way, and the angels of God met him. And Jacob said when he saw them: “This is God’s camp.” And he called the name of that place Mahanaim (Gen. 32:2–3). It says also: And behold, the angels of God ascending and descending on it. And behold, the Lord stood beside him and said: “… And behold, I am with thee, and will keep thee” (ibid. 28:13–15).

R. Hoshaya declared: Happy is the individual born of woman who has the King of Kings as His attendant, guarding Him and sending angels as His messengers, as it is said: And Jacob sent messengers before him to Esau (ibid. 32:4). It likewise says: The angel who hath redeemed me from all evil (ibid. 48:16). Hence Scripture says: He that walketh in his integrity as a just man, happy are his children after him (Prov. 20:7)

On the first day of the week he went into the waters of the upper Gihon until the waters reached up to his neck, and he fasted seven weeks of days, until his body became like a species of seaweed. Adam said before the Holy One, blessed be He: Sovereign of all worlds ! Remove, I pray Thee, my sins from me and accept my repentance, and all the generations will learn that repentance is a reality. What did the Holy One, blessed be He, do? He put forth His right hand, and accepted his repentance, and took away from him his sin, as it is said, "I acknowledge my sin unto thee, and mine iniquity have I not hid: I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. Selah" (Ps. 32:5). Selah in this world and Selah in the world to come. Adam returned and meditated in his heart, and said: I know that death will remove me (to) "the house appointed for all living" (Job 30:28). Adam said: Whilst I am yet alive I will build for myself a mausoleum to rest therein. He planned and built for himself a mausoleum to rest therein beyond Mount Moriah. Adam said: If in the case of the tables (of stone), just because in the future they will be written by the finger (of God), the waters of the Jordan are destined to flee before them; how much more so will this be the case with my body which His two hands kneaded, and because He breathed into my nostrils the breath of the spirit of His mouth? After my death they will come and take my bones, and they will make them into an image for idolatry; but verily I will put || my coffin deep down beneath the cave and within the cave. Therefore it is called the Cave of Machpelah, which is a double cave. There Adam was put and his help-meet, Abraham and his help-meet, Isaac and his help-meet, Jacob and his help-meet. Therefore it is called "the city of four" (Kirjath Arba'); for four pairs (were buried there), and concerning them the verse says, "He entereth into peace; they rest in their beds, each one that walketh in his up-rightness" (Isa. 57:2).

R’ Elazar said: the whole Torah hangs on judgment. That is why the Holy One gave the laws of justice after the Ten Commandments - because people cross the line of justice, are punished and this teaches the whole world. Sodom was not overturned until it crossed the line of justice, as it says “…pride, abundance of bread, and careless ease…“ (Ezekiel 16:49) Even Jerusalem was not exiled until she crossed the line of justice, as it says “…the orphan they do not judge, and the quarrel of the widow does not come to them.” (Isaiah 1:23) And why did the Holy One give the crown to Yehudah? He is not the sole mighty one from among his brothers, are not Shimon, Levi and the others mighty as well? Rather, it was because he gave true judgment to Tamar, therefore he was made judge of the world. This is like a judge before whom an orphan’s judgment comes and he finds in her favor. So too Yehudah – Tamar’s judgment that she should be burned came before him, and he found in her merit because he found merit in her. How? Yitzchak and Yaakov were sitting there, and all his brothers were covering for him. Yehudah acknowledged Gd (HaMakom) and spoke the truth of the matter, saying “She is more in the right than I…” (Bereshit 38:26) and the Holy One made him prince. So Ben Zoma used to say and explain: if you were ashamed in this world, you will not be ashamed of the Holy One, who is a consuming fire, in the coming world. Why? Because the shame of this world is nothing other than the shame of one’s standing in the coming world, as it says “For this let every pious man pray to You…” (Tehillim 32:6)

And these are the days of the years of the life of Avraham (Bereishit 25:7). It's written, God knows the days of the pure, and their inheritance will be eternal (Tehillim 37:18). God knows the days of the pure: this is Avraham, as it is said And be pure. And their inheritance will be eternal - and these are the days of the years of the life of Avraham. That he adores the Holy Blessed One, who gives the righteous and writes them in the Torah, so that the inheritance of their days will be remembered forever: In ripe old age, old and satisfied (Bereishit 25:8). And Avraham perished (ibid.) - Rabbi Yehuda bar Ilai said, the original pious would suffer with intestinal disease for ten and twenty days, to say that illness clarifies. Rabbi Yehuda said, everyone of whom it is said "perish" died of intestinal disease. It's written, strength and beauty are her robes [and she laughs at the last day] (Mishlei 31:25) - every reward of the righteous is prepared for them for the future to come. The Holy Blessed One shows them, before they are in this world, all the reward which They will eventually give them in the world to come - and their souls are satisfied and they sleep. Rabbi Elazar says, it's like a banquet which a king prepared and invited guests, and showed them what they would eat and drink, and their souls are satisfied and they sleep - so too with the Holy Blessed One. They show the righteous before they are in this world their veentual reward, and they sleep, as it is said For now I would be lying down, silent (Iyov 3:13). That is to say, at the time of the departure of the righteous, the Holy Blessed One shows them the reward of their labour. When Rabbi Abahu slept, thirteen rivers of balsam were shown to him. He said to them, whose are these? They said to him, yours. He said, these are Abahu's? ...

Two leaders arose (for Israel). One of them said: Let my sin not be recorded; the other: Let my sin be recorded. David said: Let my sin not be recorded, viz. (Psalms 32:1) "Of David, a maskil. Happy is he whose offense is forgiven, whose sin is covered over." Moses said: Let my sin be recorded — whence "when you flouted My command in the desert of Tzin in the contention of the congregation." An analogy: Two women received stripes in beth-din, one for having gone astray; the other, for having eaten pagim (unripe fruits) of shevi'ith. The latter says: Please publicize my sin, so that the bystanders not say: Just as the first is being smitten for straying, so is she — whereupon they hung such a fruit on her neck and called out before her: "This one is being smitten for (having eaten) pagim." R. Eliezer Hamodai says: Come and see how beloved are tzaddikim by the Holy One Blessed be He. For wherever their death is mentioned, there their sin is mentioned. Why all this? So that men not have an opening for saying: They died because of some (grave) secret corruption. Similarly, in four places the death of the sons of Aaron (Nadav and Avihu) are mentioned. And wherever their death is mentioned their sin is mentioned, to stress that it was that alone which caused their death. Now does this not follow a fortiori, viz.: If the L-rd is thus merciful in a time of anger, how much more so, in a time of favor, viz. (Isaiah 49:8) "In a time of favor I have answered you, and on a day of salvation I have helped you!"