Schemuel I 3:13 Midrasch: Mekhilta DeRabbi Yishmael & Midrash Tanchuma

R. Yehudah says: It is not written "the pupil of the eye, but "the pupil of His eye" — the "eye" of the Holy One, as it were. Similarly, (Malachi 1:13) "And you say (of an offering) 'What a burden it is!' and you (thereby) sully it." It is actually written "Him," but Scripture here is euphemistic. Similarly, (I Samuel 3:13) "because of his knowing that his sons were blaspheming them and his not censuring them" — a euphemism (for "Me"). Similarly, (Iyyov 7:20) "Why did You make me a target for Yourself and a burden to myself" — a euphemism (for "You"). Similarly (Habakkuk 1:12) "Are You not of yore, O L–rd my G–d, my Holy one — we shall not die" — a euphemism (for "You"). Similarly, (Jeremiah 2:11) "Has a nation ever exchanged (its) god though they be no god? Yet My people has exchanged its glory" — a euphemism (for "My"). Similarly, (Psalms 106:20) "And they exchanged their glory for the image of an ox, etc." — a euphemism (for "Your"). (Numbers 11:15) "and let me not see my misfortune" — a euphemism (for "their"). Similarly, (II Samuel 20:1) "We have no portion in David … Each man to his tent ("ohalav"), O Israel" — a euphemism (for "god" ["elohav"]). (Ezekiel 8:17) "And, behold, they thrust the branch to their nostrils" — a euphemism (for "My"). (Numbers 12:13) "who leaves his mother's womb" — a euphemism (for "our"). Here, (Zechariah 2:12) likewise, "One who touches him (a Jew) touches the pupil of his eye"

Similarly it is written: For he who toucheth thee toucheth the apple of his eye (Zech. 2:12). “My eye” should be written here, for it refers, as it were, to the Heavenly One. However, the text was modified by the scribes of the Great Synagogue.¹¹The men of the great Synagogue were the scribes, prophets, and Pharisees in the period after Ezra. See Lauterbach, Rabbinic Essays, p. 191, n. 36. The scribes made changes in the biblical text in order to eliminate anthropomorphisms and irreverent expressions. According to the Babylonian Talmud, Nedarim 37b, these changes are Sinaitic traditions. The verse Ye say also: “Behold, what a weariness is it! And ye have snuffed at it” (Mal. 1:13) was likewise altered. The verse I will judge his house forever, for the iniquity, in that he knew that his sons did bring a curse on themselves, and he rebuked them not (I Sam. 3:13) was also modified. In the like manner, the verse Why hast thou set me as a mark for thee, so that I may burden to myself (Job 7:20) was changed. The verse Art not Thou from everlasting, O Lord, My God, my Holy One? We shall not die (Hab. 1:12) was modified also. Again the verse Hath a nation changed its gods which are yet no gods? But My people hath changed its glory for that which doth not profit (Jer. 2:11) was altered. Similarly, Thus they exchange their glory for the likeness of an ox that eateth grass (Ps. 106:2) was changed. The verse I will change their glory to shame (Hos. 4:7) was likewise modified. In the case of Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job (Job 32:3) they changed the text. Similarly, but Abraham stood yet before the Lord (Gen 18:22) is another illustration of this. Again, in the verse And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favor in Thy sight, and let me not look upon my wretchedness (Num. 11:15) they changed the text. Similarly in the passage Let her not, I pray, be as one head, of whom the flesh is half consumed when He cometh out of his mother’s womb (ibid. 12:12) they altered the verse. And likewise, the verse What portion have we in David? Neither have we inheritance in the son of Jesse; to your tents, O Israel; now see to thine own house, David. So Israel departed unto their tents (I Kings. 12:16) was altered, for in the Second Book of Chronicles (10:16) it is written concerning this episode to his tent rather than unto their tents.