Midrash for Amos 9:1

R. Juda b. Idi said, in the name of R. Jochanan: "Ten journeys did the Shechina make [prior to its disappearance]. This we infer from Biblical passages, and a corresponding number of times were the Sanhedrin exiled. This we know by tradition. The ten journeys which the Shechina made are as follows: From the Kapporeth (cover of the Holy Ark) to the Cherub; from the Cherub to the threshold of the Temple; from the threshold of the Temple to the Temple-court; from the Temple-yard to the altar; from the altar to the roof (of the Temple); from the roof to the fortification wall; from the fortification wall to the city of Jerusalem; from the city of Jerusalem to the Temple mound; from the Temple mound to the wilderness, and thence it finally ascended heaven and occupied its place; as it is said (Has. 5, 15) I will go [from here] and return to my place." "From the Kaporeth to the Cherub, and from the Cherub to the threshold of the Temple," as it is written (Ex. 25, 22) And I will meet with them there, and I will speak with thee from, above the Kaporeth; and it is also written (Ez. 9, 3) And the glory of the God of Israel ascended up from the Cherub, wherefore it was to the threshold of the House. "From the threshold to the Temple-court," as it is written (Ib. 10, 4) Then the glory of the Lord rose upward from the Cherub toward the threshold of the House, and the House was filled with the clouds, and the court was full of the brightness of the Lord's glory. "From the Temple-court to the Altar," as it is written (Amos 9, 1) I saw the Lord standing upon the altar. "From the altar to the roof," as it is written (Pr. 25, 24) It is better to dwell in the corner of a roof. "From the roof to the Temple-mound," as it is written (Amos 7, 7) And behold, the Lord was standing upon a wall. "From the Temple-mound to the city of Jerusalem," as it is written (Micha 6, 9) The voice of the Lord calleth unto the city. "From the city to the Temple-mound," as it is written (Ez. 11, 23) And the glory of the Lord went up from the midst of the city, and stood upon the mountain. "From the Temple-mound to the wilderness," as it is written (Pr. 21, 19) It is better to dwell in a desert land, etc.; and it finally ascended to heaven and occupied its place; as it is said (Hos. 5, 15) I will go (from here) and return to my place, till they acknowledge their guilt."

“I have seen the matters that God has given to the sons of men, in which to engage” (Ecclesiastes 3:10).
“I have seen the matters” – this is the pursuit of property, as Rabbi Yudan said in the name of Rabbi Aivu: A person does not leave the world having achieved even half of his desire; rather, if he has one hundred, he wishes to turn them into two hundred. If he has two hundred, he wishes to turn them into four [hundred]. “In which to engage” – Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: If a person was privileged and used his property for mitzvot, [when] he prays he will be answered [na’aneh]. That is what is said: “My righteousness [tzidkati] will bear witness [ve’anta] for me” (Genesis 30:33).³²My charity [tzedaka] will lead to my prayers being answered. If not, it will bear witness against him and prosecute him, as it is written: “To testify [la’anot] maliciously against him” (Deuteronomy 19:16).
Rabbi Yoḥanan said: This is the pursuit of robbery, as Rabbi Shimon ben Lakish said in the name of Rabbi Yoḥanan: This is analogous to a se’a measure filled with iniquities; which is the first of them to prosecute? It is robbery, as Rabbi Yudan said in the name of Rabbi Yoḥanan: “And shatter [uvtza’am]³³This evokes the word betza, which means ill-gotten gain. the head of them all” (Amos 9:1). Rabbi Pinḥas [said] in the name of Rabbi Yoḥanan: Although they were involved with idol worship, forbidden sexual relations, and bloodshed, the most severe of them all is nothing other than robbery. Rabbi Yaakov [said] in the name of Rabbi Yoḥanan: Ezekiel enumerated twenty-four sins, and he concluded with none other than robbery; that is what is written: “I have struck My hand because of the ill-gotten gain that you acquired…” (Ezekiel 22:13).
Rabbi Ḥunya interpreted the verse regarding the Prophets and Writings,³⁴Meaning, the ‘matters’ that are the subject of this verse, which God gave man to engage in, were the books of the Prophets and Writings. as had Israel merited, they would read only the five books of the Torah, just five books. The books of the Prophets and Writings were given to them only so they would exert themselves in their study and in the Torah, and perform mitzvot and acts of righteousness, in order to receive a proper reward. The Rabbis say: Even so, “in which to engage,” – they receive reward for them, as they do for the five books of the Torah.
Rabbi Abbahu said: This is the pursuit of Torah, for a person studies Torah and forgets it. The Rabbis there, in the name of Rabbi Yitzḥak from here,³⁵The Rabbis of Babylonia said in the name of Rabbi Yitzḥak from the land of Israel. and Rabbi Tovya in the name of Rabbi Yitzḥak: It is for his own good that a person studies Torah and forgets, as were a person to study Torah and not forget it, one would engage in Torah study two or three years and would return to engage in his labor and never pay attention to it [again] for the rest of his life. Rather, because a person studies Torah and forgets it, he does not move or remove himself from matters of Torah.
The Rabbis say: This is the pursuit of robbery. Know that it is so, as the earlier generations, because they were engaged and steeped in robbery, as it is stated: “They trespass, and flocks they steal and graze” (Job 24:2) – see that they were eliminated from the world through water. But the tribes of Reuben and Gad, who distanced themselves from robbery; therefore, the Holy One blessed be He gave them their inheritance in a place where there is no robbery, as it is stated: Behold, the place is a place of livestock…” (Numbers 32:1). Likewise, from Mahir, where there was sixteen mil by sixteen mil.³⁶An area large enough for animals to graze without approaching the fields of others.

whereupon Moses said to them (Exodus 14:13) "Do not fear, etc." Moses inspirited them. We are hereby apprised of Moses' wisdom, Moses standing before them and appeasing all those thousands and ten thousands — who listened to him! Of him it is written in the tradition (Koheleth 7:19) "Wisdom strengthens the wise more than ten rulers who are in the city." (Exodus, Ibid.) "Stand ready (hithyatzvu) to see the salvation of the L rd": Moses said to them: Today the Shechinah will repose the Holy Spirit upon you; for "yetzivah" in all places refers to the Holy Spirit, viz. (Amos 9:1) "I saw the L rd nitzav on the altar", and (I Samuel 3:10): "And the L rd came vayithyatzev, and He called as before 'Samuel, Samuel'", and (Devarim 31:14) "Call Joshua vehithyatzvu in the tent of meeting and I will command him", and (Exodus 2:4) "Vatethatzav his sister from afar to know what would be done with him," the Holy Spirit reposing itself upon her. At that time, Israel were like a dove fleeing the hawk and seeking refuge in the cleft of the rock, where the serpent hissed. If she enters within — the serpent; if she goes out — the rising sun. So, were Israel at that time, the sea raging (before them); the foe pursuing (behind them) — whereupon they raised their eyes in prayer. Of them it is written in the Tradition (Song of Songs 2:14) "My dove in the clefts of the rock, let Me see your face; let Me hear your voice. For your voice is sweet and your face is fair." "your voice is sweet" — in prayer. Variantly: "Stand ready to see the salvation of the L rd": They: When? Moses: Tomorrow. They: Moses our teacher we do not have the strength to wait. At that time Moses prayed and the Holy One Blessed be He showed them squadrons upon squadrons of ministering angels standing over them. Similarly, (II Kings 6:15-17) "And the attendant of the man of G d … saw a force surrounding the city, with horses and chariots. And his youth said to him: O, my master, what shall we do? … And Elisha prayed and he said: O L rd, open his eyes and let him see. And the L rd opened the eyes of the youth and he saw. And, behold, the mountain filled with horses and fiery chariots around Elisha." Thus did Moses pray at that time and the L rd showed them squadrons upon squadrons of ministering angels standing over them. And thus is it written (Psalms 18:13) "From the brilliance, opposing him": Opposed to what they presented, "His clouds, came forward, hail and coals of fire": Clouds opposed to their squadrons; hail opposed to their projectiles; coals opposed to their catapults; fire opposed to their naphtha. (14) "He shall thunder from the heavens", opposed to the clattering of their armor and the thumping of their boots. "And He shall raise His voice on high", opposed to the blasting of their trumpets. (15) "And He shall let fly his shafts and scatter them", opposed to their arrows. "and many lightnings and He shall rout them", opposed to the brandishing of their swords. Variantly: "And He shall let fly His shafts and scatter them": His shafts scattered them and His lightnings "huddled" them. "and they were confounded (vayehumam)": He took their greaves and they did not know what they were doing. Variantly (on "vayehumam"): "hamamah" is pestilence as in (Devarim 3:23) "vehamam mehumah gedolah until they perished."

“I applied my heart to seek and to search in wisdom, regarding everything that is performed beneath the heavens; it is an unfortunate matter that God has given to the sons of men in which to engage” (Ecclesiastes 1:13).
“I applied my heart to seek and to search in wisdom.” What is, “to search [latur] in wisdom”? [It is to establish] a set time [tur] for [contemplating all aspects of] wisdom. It is to ascertain the essence [to’ar] of wisdom, as it is stated: “Send men and they will scout [veyaturu] the land” (Numbers 13:2). One who taught Bible well, he would sit before him, one who taught Mishna well, he would sit before him.
Another matter, “to seek and to search [latur]” – to do what’s required [latur],⁹⁹Tur is interpreted to mean shura, meaning line, in the sense of “toeing the line.” and to go beyond [lehotir]. When a poet composes alphabetical acrostics, at times he completes it and at times he leaves it unfinished, but Solomon, when he would compose alphabetical acrostics, he would add five letters. That is what is written: “His songs [shiro] were one thousand [elef] and five” (I Kings 5:12); the remainder [shiyuro] of the parable was five beyond alef.¹⁰⁰It was five beyond the alphabet. It was not only in matters of Torah that Solomon searched, but rather regarding everything that is performed under the heavens, for example, how one sweetens mustard and sweetens lupine and how one drinks hot drinks, [such as] wine, water, and peppers, in thirds.¹⁰¹If one prepares a drink that is one-third wine, one-third water, and one-third pepper and other spices, it will facilitate good health.
“It is an unfortunate matter that God has given to the sons of men in which to engage.” Rabbi Bon says: This is the pursuit of property. Rabbi Yudan said in the name of Rabbi Aivu: A person does not leave the world having achieved even half of his desire; rather, if he has one hundred he wishes to turn them into two hundred. If he has two hundred, he wishes to turn them into four hundred. “In which to engage,” Rabbi Pinḥas in the name of Rabbi Yoḥanan: Although it is in the same category as idol worship, forbidden sexual relations, and murder, the [sin] that is most severe is robbery. Rabbi Yehuda in the name of Rabbi Levi: If a person was privileged and used his property for a mitzva, he prays and will be answered [vena’ana], as it is stated: “My righteousness will bear witness [ve’anta] for me” (Genesis 30:33). If not, it will bear witness against him and prosecute him, as it says: “To testify [la’anot] maliciously against him” (Deuteronomy 19:16).
Rabbi Yoḥanan said: This is the pursuit of robbery, as Rabbi Shimon bar Abba said in the name of Rabbi Yoḥanan: This is analogous to a se’a measure filled with iniquities; which is the first of them to prosecute? It is robbery, as Rabbi Yudan said in the name of Rabbi Yoḥanan: It is written: “And shatter [uvtza’am] the head of all of them” (Amos 9:1).¹⁰²Uvtza’am evokes the word betza, which means ill-gotten gain. Rabbi Yaakov bar Aḥa in the name of Rabbi Yoḥanan: Ezekiel enumerated twenty-four sins, and he concluded with none other than robbery; that is what is written: “I have struck My hand because of the ill-gotten gain that you acquired…” (Ezekiel 22:13).
Rabbi Ḥunya interpreted the verse regarding the Prophets and Writings, as had Israel merited, they would read only the five books of the Torah, just five books. The books of the Prophets and Writings were given to them only so they would exert themselves in their study and in the Torah, and perform mitzvot and acts of righteousness, in order to receive a proper reward.¹⁰³Although these books, which are comprised primarily of rebuke to Israel for its sins, would not have been given had the people not sinned, once they were given, one who studies them receives reward. [As] the Rabbis say: Even so, “in which to engage,” they receive reward for them as they do for the five books of the Torah.
Rabbi Abbahu said: This is the pursuit of Torah, for a person studies Torah and forgets it. The Rabbis there, in the name of Rabbi Yitzḥak from here,¹⁰⁴The Rabbis of Babylonia said in the name of Rabbi Yitzḥak from the land of Israel. and Rabbi Tovya in the name of Rabbi Yitzḥak: It is for his own good that a person studies Torah and forgets, as were a person to study Torah and not forget it, one would engage in Torah study two or three years and would return to engage in his labor and never pay attention to it for the rest of his life. Rather, because a person studies Torah and forgets it, he does not move or remove himself from matters of Torah.
The Rabbis say: This is the pursuit of robbery. Know that it is so, since the earlier generations, because they were engaged and steeped in robbery, as it is stated: “They trespass, and flocks they steal and graze” (Job 24:2), were eliminated from the world through water. But the tribes of Reuben and Gad distanced themselves from robbery; therefore, the Holy One blessed be He gave them their inheritance in a place where there is no robbery, as it is stated: “Behold, the place is a place of livestock…” (Numbers 32:1). Likewise, from Mahir, where there was sixteen mil by sixteen mil.¹⁰⁵An area large enough for animals to graze without approaching the fields of others.

(Ibid. 20) "Then Miriam the prophetess took": Where do we find that Miriam was a prophetess? She said to her father (Amram): In the end, you will beget a son who will be the savior of Israel from Egypt — (Ibid. 2:1) "And there went a man (Amram) from the house of Levi and took the daughter of Levi, (Yocheved — after he had separated from her because of Pharaoh's decree to drown the males) (2) "And she conceived and bore a son … (3) and could conceal him no longer…" — whereupon her father rebuked her, saying: My daughter, where is your prophecy? But she stood fast to her prophecy, viz. (4) "And his sister stood from afar to know what would be done with him," "standing" ("yetzivah") signifying prophecy, viz. (Amos 9:1) "I saw the L rd standing on the altar", and (I Samuel 3:10) "And the L rd came and He stood, etc.", and (Devarim 31:14) "Call Joshua and stand, etc." (Exodus, Ibid.) "from afar": "from afar" everywhere signifies the Holy Spirit, viz. (Jeremiah 31:2) "From afar the L rd appeared to me." (Exodus, Ibid.) "to know": "Knowing" signifies the Holy Spirit, viz. (Isaiah 11:9) "for the earth will be filled with knowing of the L rd, etc." (Exodus, Ibid.) "what would be done with him": "Doing signifies the Holy Spirit, viz. (Amos 3:7) "For the L rd G d will not do a thing unless He has revealed His secret to His servants the prophets." (Exodus 15:20) "Then Miriam the prophetess, the sister of Aaron": Was she not (also) the sister of Moses? Why, then, "the sister of Aaron"? __ Because Aaron risked his life for his sister (viz. Numbers 12:2), she was called by his name. Similarly, (Genesis 34:25) "Shimon and Levi, the brothers of Dinah." Now was she not the sister of all of the tribes? Why, then, "the brothers of Dinah"? __ Because they risked their lives for her, she was called their sister. Similarly, (Numbers 25:18) "Kazbi, the daughter of a prince of Midian, their sister." Now was she their (Midian's) sister? Was he (Tzur, her father,) not "the head of the peoples of a father's house in Midian" (viz. (Numbers 25:15)? Why, then, "their (Midian's) sister'? __ Because she risked her life for her people, they were called by her name.

Rabbi Yoḥanan began: “Give honor to the Lord your God before it grows dark…” (Jeremiah 13:16) – when was this verse fulfilled in their regard? It was with the death of Hezekiah. That is what is written: “Hezekiah lay with his fathers, and they buried him in the ascent of the tombs of the descendants of David, and they accorded him honor upon his death” (II Chronicles 32:33). What honor did they accord him? Rabbi Yehuda ben Rabbi Simon, Rabbi Ḥanin, and the Rabbis: Rabbi Yehuda ben Rabbi Simon said: They built a meeting place of the Sages above Hezekiah’s tomb. When they would go there, they would say to him: ‘Teach us.’ Rabbi Ḥanin said: They placed a Torah scroll above Hezekiah’s tomb and said: The one who is placed in this coffin fulfilled everything that is written in this. The Rabbis said: They arranged rugs for him from the entrance of their houses to the tombs of the descendants of David. Why to that extent? It was so their feet would not be exposed.¹⁰⁴They walked without shoes as a sign of mourning and put out the rugs so that their feet would not be injured by the hard ground or the cold. The fact that the entire populace took upon themselves customs of mourning was an honor for Hezekiah. Nevertheless, their feet were exposed. Jeremiah said to them: If when you arranged rugs from the entrance of your houses to the tombs of the descendants of David your feet were exposed, when “your feet will stumble on the mountains of the night” (Jeremiah 13:16), all the more so.
The Divine Presence traveled ten journeys: From cherub to cherub,¹⁰⁵The Divine Presence had been focused on the cherub on the right side, and moved to the cherub on the left (Maharzu). from cherub to the threshold of the Sanctuary, from the threshold of the Sanctuary [back] to the cherubs, from the cherubs to the eastern gate, from the eastern gate to the courtyard, from the courtyard to the roof, from the roof to the altar, from the altar to the wall,¹⁰⁶This is a reference to the wall surrounding the Temple courtyard. from the wall to the city, and from the city to the Mount of Olives.
From cherub to cherub, as it is written: “The glory of the Lord rose from upon the cherub” (Ezekiel 10:4). From the cherub to the threshold of the Sanctuary, as it is written: “The glory of the God of Israel ascended from upon the cherub upon which it had been to the threshold of the Sanctuary” (Ezekiel 9:3). From the threshold of the Sanctuary to the cherubs, as it is written: “The glory of the Lord emerged from upon the threshold of the House and stood upon the cherubs” (Ezekiel 10:18). “Emerged” – the verse should have said, “entered,” and yet it says, “emerged”? What is “emerged”? Rabbi Aḥa said: [This is analogous] to a king who was emerging from his palace in anger. After he left he returned and caressed and kissed the walls of the palace and the pillars of the palace, and he was weeping and saying: Let there be peace upon my palace, let there be peace upon my royal house, let there be peace upon the house of my honor, let there be peace, from now on let there be peace. So too, when the Divine Presence emerged from the Temple, it returned and caressed and kissed the walls of the Temple and the pillars of the Temple, and it was weeping and saying: Let there be peace upon My Temple, let there be peace upon My royal house, let there be peace upon the house of My honor, let there be peace, from now on let there be peace.
From the cherubs to the eastern gate, as it is written: “The cherubs lifted their wings…[and it stood at the entrance of the east gate of the House of the Lord]” (Ezekiel 10:19). From the eastern gate to the courtyard, as it is written: “The courtyard was filled with the aura of the glory of the Lord” (Ezekiel 10:4). From the courtyard to the roof, as it is written: “Better to live on a corner of a roof” (Proverbs 25:24). From the roof to the altar, as it is written: “I saw the Lord standing upon the altar” (Amos 9:1). From the altar to the wall, as it is written: “Behold, the Lord is standing upon a wall made with a plumb line [anakh]” (Amos 7:7). Another matter: What is anakh? This is the Sanhedrin of seventy-one, the numerical value of anakh.¹⁰⁷Alef – 1, nun – 50, kaf – 20 = 71 “The Lord said: Behold, I am placing a plumb line” (Amos 7:8). Rabbi Yehuda ben Rabbi Simon said.¹⁰⁸The midrash here does not include Rabbi Yehuda ben Rabbi Simon’s statement. See Vayikra Rabba 33:2, where his exposition of this verse is stated. From the wall to the city, as it is written: “The voice of the Lord calls to the city” (Micah 6:9). From the city to the Mount of Olives, as it is written: “The glory of the Lord ascended from above the midst of the city and stood upon the mountain that was east of the city” (Ezekiel 11:23).
Rabbi Yonatan said: For three and a half years the Divine Presence stayed resting on the Mount of Olives, believing that perhaps Israel would repent, but they did not. A Divine Voice was proclaiming and saying: “Return wayward children” (Jeremiah 3:14), “return to Me and I will return to you” (Malachi 3:7). Since they did not repent, it said: “I will go and return to My place” (Hosea 5:15). Regarding that moment, it says: “Give honor to the Lord your God before it grows dark” (Jeremiah 13:16) – before it grows dark for you from matters of Torah, before it grows dark for you from matters of prophecy. “And before your feet will stumble on the mountains of the night, and you will hope for light” (Jeremiah 13:16) – in Babylon; “but He will render it the shadow of death” (Jeremiah 13:16) – in Media; “and will render it a fog” (Jeremiah 13:16) – in Greece. “But if you will not heed it” (Jeremiah 13:17) – in Edom; “My soul will weep in concealed places due to your arrogance” (Jeremiah 13:17) – Why does the verse state: “Due to your arrogance”? These are the idol worshippers, who are arrogant and say: “Where is their God, the Rock in whom they sought refuge?” (Deuteronomy 32:37). Alternatively, “due to your arrogance” – due to the ministering angels, who are arrogant and say: “What is man that You remember him…” (Psalms 8:5). “And my eyes will weep and shed tears because the flock of the Lord was taken captive” (Jeremiah 13:17) – you find that until Israel was exiled, they were divided into flocks, the priestly flock by itself, the Levite flock by itself, the Israelite flock by itself. Once they were exiled, they became one flock; “because the flock of the Lord was taken captive”– it is not written here, “because they were taken captive [nishbu],”¹⁰⁹The term nishbu is plural, whereas the term nishba is singular. but rather, “because the flock of the Lord was taken captive [nishba].”

...And he took stones of the place - R. Judah and R. Nehemiah , and the Rabbis. Rabbi Yehuda said he took 12 Stones. God decreed that he establish twelve tribes. Jacob said; Abraham did not establish them , Isaac did not establish them, if the twelve stones join together, I know that I will merit twelve tribes. Once they did he knew he was going to merit establishing the twelve tribes . Rabbi Nehemiah said he took 3 stones. Jacob took three stones and said : God placed his name on Abraham, and on Isaac. I, if the stones join together, I know that God is the unifying name for me. And since joined, he knew that God would unify his names with Jacob. The Rabbis said that the minimum of the plural of stones is 2. Abraham produced negative attributes/waste- Ishmael and the sons of Keturah . And Isaac produced Esau and his generals. I, if you join these 2 stones together, I know that I will not produce any negative attributes in my descendants.

Twelve in the borders: Terumah, terumath ma'aser, challah, bikkurim, the first of the shearing, the gifts (shoulder, cheeks, and maw), the first-born of man and the first-born of a clean beast, the firstling of an ass, charamim (renunciation of one's property), an (unredeemed) field of holding, and the theft of (i.e., what is stolen from) a proselyte (viz. Bamidbar 5:8). All these twenty-four gifts were given to the Cohanim, aside from terumah-related debts. The day when a covenant was forged with Aaron with the twenty-four gifts was a day of great joy to him. R. Yishmael says: As per the folk-proverb "My cow's leg was broken for my good." For Aaron's good did Korach come and contest the priesthood. An analogy: A king had a retainer to whom he gave a field as a gift, without recording, sealing and registering (the transaction [see above]) — wherefore, this section is juxtaposed with that of Korach. R. Elazar Hakappar says: Whence is it derived that the Holy One Blessed be He showed our father Yaakov the Temple built and sacrifices being offered, and Cohanim officiating, and the Shechinah reposing (there)? From (Bereshit 28:12) "And he (Yaakov) dreamed, and, behold, a ladder standing on the earth, and its top reaching to heaven, and, behold, angels of G-d ascending and descending upon it." There is no dream without a portent: "And he dreamed, and, behold, a ladder standing on the earth" — the Temple. "and its top reaching to heaven" — the offered sacrifices, their scent reaching to heaven. "and, behold, angels of G-d," — the Cohanim ministering, ascending and descending on the ramp. (13) "And, behold, the L-rd standing on it" — (Amos 9:1) "I (Amos) saw the L-rd standing on the altar." Beloved are Israel, who, when epitomized, are epitomized as "Cohanim," viz. (Isaiah 61:6) "And you, Cohanim of the L-rd shall be called; 'ministers of G-d' shall they say of you. The wealth of nations shall you eat, and in their glory shall you vaunt yourselves." Beloved are Cohanim, who are epitomized as ministering angels, viz. (Malachi 2:7) "For the lips of the Cohein shall guard knowledge, and Torah shall they seek from his mouth, for an angel of the L-rd of hosts is he." If Torah goes forth from his mouth, he is like the ministering angels. If not, he is like an animal or a beast, which does not recognize its Creator. Beloved is Torah. When David king of Israel asked (a boon of the L-rd), he asked only for Torah, viz. (Psalms 118:68) "You are good and do good — teach me Your statutes." Your goodness engulfs all who enter the world. Let Your goodness engulf me and teach me Your statutes. And it is written (Psalms, Ibid. 117) "Support me and I will be saved (and I will dwell in Your statutes always"): That I not learn Torah and forget it, that I not learn and the evil inclination not allow me to review it, that I not rule unclean what is clean or clean what is unclean and come to share in the world to come, that the nations of the land and the families of the earth ask me and I not know how to respond and be shamed before them. And thus is it written (Ibid. 46) "And I will speak of Your testimonies before kings and I will not be ashamed." And (Ibid. 54) "Songs have Your statutes been to me." I might think, in repose. It, therefore, follows "in the house of my fears, in caves and in entrapments, as in (Ibid. 56:1) "… when he fled from Saul in the cave." And (Ibid. 109:119) "My soul was always in my hand, and I did not forget Your Torah."