אַתֶּ֤ם עֵדַי֙ נְאֻם־יְהוָ֔ה וְעַבְדִּ֖י אֲשֶׁ֣ר בָּחָ֑רְתִּי לְמַ֣עַן תֵּ֠דְעוּ וְתַאֲמִ֨ינוּ לִ֤י וְתָבִ֙ינוּ֙ כִּֽי־אֲנִ֣י ה֔וּא לְפָנַי֙ לֹא־נ֣וֹצַר אֵ֔ל וְאַחֲרַ֖י לֹ֥א יִהְיֶֽה׃ (ס)
Vosotros sois mis testigos, dice SEÑOR, y mi siervo que yo escogí; para que me conozcáis y creáis, y entendáis que yo mismo soy; antes de mí no fué formado Dios, ni lo será después de mí.
Ein Yaakov (Glick Edition)
(Fol. 11) Our Rabbis were taught: "When the community of Israel is in trouble and one withdraws himself from them [refusing to share their sorrow], two ministering angels who accompany each man lay their hands upon his head and say: 'The Baraitha we are taught: "When the community when in distress shall not live to see the relief of the community.' " In another Baraitha we are taught that when the community is in distress one must not say: 'I will go to my house, eat, drink and make myself comfortable'; for concerning him the passage reads (Is. 22, 13) And behold {there are) joy and gladness, in staying oxen, and killing sheep, eating flesh, and drinking wine; 'Let us eat and drink; for tomorrow) we must die'; and immediately follows: Truly this iniquity shall not be purged from you till you die. But a man must suffer (deny himself enjoyment), when the community suffers: for thus we find that Moses afflicted himself when the community suffered; as it is said (Ex. 17, 12) But when the hands of Moses became heavy, they took a stone, and put it under him, and he sat thereon. Did not Moses possess a pillow or bolster upon which he could have sat down? Yea; but Moses said thus: 'Since Israel lives in trouble I must therefore share their woes.' And he who afflicts himself in sympathy with the community, will live to see the relief of the community. One might perhaps say: 'Who will testify that I did not share the suffering of the community?' He should know that the stones and beams of his very house will bear testimony to this fact; as it is said (Hab. 2, 11) For the stone will cry out of the wall, and the beam out of the woodwork will answer it." In the college of R. Shila it was said that the two angels who accompany a man will testify against him; as it is said (Ps. 91, 11) For his angels will he given charge concerning thee. R. Chidka says: "The soul of man will testify against him; as it is said (Micah 7, 4) Keep the doors of thy mouth from her that lieth in thy bosom." Still others say that the members of a man's body will testify against him; as it is said (Is. 43, 10) Ye are my witnesses, saith the Lord.
Vayikra Rabbah
“And if a person will sin, and hear the voice of adjuration, and he is a witness, who either saw or knew; if he does not tell, he shall bear his iniquity” (Leviticus 5:1).
“And if a person will sin, and hear the voice of adjuration, and he is a witness, who either saw or knew…” – that is what the verse said: “Do not be a witness against your friend in vain…” (Proverbs 24:28). “Do not be a witness…in vain” – this is Israel, as it is stated: “You are My witnesses, the utterance of the Lord, and I am God” (Isaiah 43:12). “Against your friend” – this is the Holy One blessed be He, as it is stated: “Do not forsake your friend and your father’s friend…” (Proverbs 27:10).1See Shemot Rabba 27:1, where the word friend in this verse is interpreted as a reference to God. Do not deceive with your lips” (Proverbs 24:28) – after you beguiled Me2See Psalms 78:36. at Sinai and said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7), ultimately at the end of forty days, you said to the calf: “This is your god, Israel” (Exodus 32:4). Rav Aḥa said: This is the Divine Spirit as an advocate, advocating for this party and that party. It says to Israel: “Do not be a witness…in vain.” Then it says to the Holy One blessed be He: “Do not say: I will do to him as he did to me” (Proverbs 24:29). Rabbi Yitzḥak said: It is written: “But they, like men,3Man is fallible with a tendency to sin. have violated the covenant” (Hosea 6:7). However, here: “For I am God4God’s tendency is to forgive. and not man” (Hosea 11:9).
Reuven knew testimony regarding Shimon.5This is a hypothetical case. The names Reuven, Shimon, and Levi are often used in rabbinic literature to refer to people in hypothetical circumstances. [Shimon] said to him: ‘Come and testify this testimony on my behalf.’ He said yes. When he entered before the judge, he reconsidered. The Divine Spirit said to him: “Do not deceive with your lips” (Proverbs 24:28) – after you beguiled him with your lips and brought him to trial, you recanted. The next day, testimony regarding Reuven came to Shimon. What will he do? Shall he do what he did to him? “Do not say: I will do to him as he did to me; I will repay the man according to his actions” (Proverbs 24:29). But did the Torah not already issue a decree: “And he is a witness, who either saw or knew; if he does not tell, he shall bear his iniquity.”
“And if a person will sin, and hear the voice of adjuration, and he is a witness, who either saw or knew…” – that is what the verse said: “Do not be a witness against your friend in vain…” (Proverbs 24:28). “Do not be a witness…in vain” – this is Israel, as it is stated: “You are My witnesses, the utterance of the Lord, and I am God” (Isaiah 43:12). “Against your friend” – this is the Holy One blessed be He, as it is stated: “Do not forsake your friend and your father’s friend…” (Proverbs 27:10).1See Shemot Rabba 27:1, where the word friend in this verse is interpreted as a reference to God. Do not deceive with your lips” (Proverbs 24:28) – after you beguiled Me2See Psalms 78:36. at Sinai and said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7), ultimately at the end of forty days, you said to the calf: “This is your god, Israel” (Exodus 32:4). Rav Aḥa said: This is the Divine Spirit as an advocate, advocating for this party and that party. It says to Israel: “Do not be a witness…in vain.” Then it says to the Holy One blessed be He: “Do not say: I will do to him as he did to me” (Proverbs 24:29). Rabbi Yitzḥak said: It is written: “But they, like men,3Man is fallible with a tendency to sin. have violated the covenant” (Hosea 6:7). However, here: “For I am God4God’s tendency is to forgive. and not man” (Hosea 11:9).
Reuven knew testimony regarding Shimon.5This is a hypothetical case. The names Reuven, Shimon, and Levi are often used in rabbinic literature to refer to people in hypothetical circumstances. [Shimon] said to him: ‘Come and testify this testimony on my behalf.’ He said yes. When he entered before the judge, he reconsidered. The Divine Spirit said to him: “Do not deceive with your lips” (Proverbs 24:28) – after you beguiled him with your lips and brought him to trial, you recanted. The next day, testimony regarding Reuven came to Shimon. What will he do? Shall he do what he did to him? “Do not say: I will do to him as he did to me; I will repay the man according to his actions” (Proverbs 24:29). But did the Torah not already issue a decree: “And he is a witness, who either saw or knew; if he does not tell, he shall bear his iniquity.”
Midrash Tanchuma
Those who depart clothed will return clothed, as it is said: It is changed as clay under the seal; and they stand as a garment (Job 38:14). Come and learn from Samuel. When Saul caused him to be brought up (by the witch of Endor), he said to the woman: “What does he look like?” And she answered: An old man cometh up; and he is covered with a robe (I Sam. 28:14). And Scripture states elsewhere: Moreover, his mother made him a little robe (ibid. 2:19). This teaches us that just as one departs (this life), so he will return. The reason for this is that the wicked should not say: “Some He puts to death, and others He restores to life.” The Holy One, blessed be He, said: Let them arise just as they departed, and then I will heal them. Why so? To confirm the verse Before Me there was no God formed, neither shall any be after Me (Isa. 43:10)