Pensée juive sur Les Psaumes 30:2

The prayer “Yosef is still alive” (which begins: “Have mercy, our Father in Heaven, on the remnant of Yosef, ” etc.), the prayer of Amidah “On the throne of David your servant, ” in the blessing “Build Jerusalem, ” the prayer, “The descendant of David, we hoped for your help all day, who causes the horn of help to sprout.”“A prayer of the afflicted, when he faints” (Ps. 102:1), and there also, “Have mercy on Zion, for it is the time to favor her, etc., for your servants have cherished her stones etc., so nations will fear the name of the lord, ” etc. “I love [Him] for the Lord hears” (Ps. 116:1). There, too, “I was brought low, and He saved me.”“From the straits” (Ps. 118), and also there, “I will not die, for I will live” etc. “The earth is the Lord’s, and the fullness thereof” (Ps 24), and also there, “Who will ascend the mountain of the Lord” [Ps. 24:3] etc. “Wait at my right hand” (Ps. 110), “The Lord will answer you in the day of trouble” (Ps. 20:1). “For the waters have penetrated unto the soul” (Ps. 69:2), and also there, “Save me, O God, for the waters have penetrated unto the soul.” Also there, “”For God will give salvation to Zion and build the cities of Judah; they shall dwell there and shall take possession of it once more.”“The wilderness and the parched land shall be glad, ” etc. (Isa. 35: 1). Also there, “Then the ransomed of the Lord will return, and come to Zion with glad song” (Isa 35:10) etc. “I was jealous for Zion with great jealousy” (Zach. 8:2); and also there, “For as the seed of peace,” (Zach. 8:12) etc. “Even mount Zion, the uttermost parts of the north” (Ps. 48:3). “Lord, in Thy strength” (Ps. 21:2), and also there, “He asked life of you; you gave it to him. You gave him length of days” (Ps. 21:5). Also according to the Holy Ari regarding the Mashiach ben Yosef in the prayer: “The throne of David” and according to the Gaon in ! Tikunei Zohar Chadash. “When God returns, etc., we will be like dreamers” (Ps. 126:1). “O Lord, do not rebuke me in Your anger” (Ps. 6:2). “Stir up jubilation to God of our strength” (Ps. 81:2) “He placed it as testimony in Yosef” (Ps. 87:6), “In distress you called out, and I rescued you” (Ps. 81:8). “His tabernacle in Shalem” (Ps. 76:3), also there: “He broke the flames of the bow” (Ps. 87:4), etc. “In you, O Lord, have I put my trust” (Ps. 31:2). “Because of all my oppressors, I have become a disgrace” (Ps: 31: 12). “I will exalt You, O Lord, for You have drawn me up from the depths” (Ps. 30:2). “Those redeemed by the Lord will say it” (Ps. 107:2). “That He might send them His word and heal them” (Ps. 107:20). “The Lord is my light and my salvation” (Ps. 27:1). “Though a camp should encamp round about me (Ps. 27:3) etc., to look upon the goodness of the Lord” (Ps. 27:13), etc.

And this is what the Midrash says (Vayikra Rabbah 13:5) "Another idea: "the camel"- this is Babylon, "for it chews its cud", for it praises the Holy One Blessed be He. Rabbi Barachya and Rabbi Chelbo in the name of Rabbi Yishmael the son of Nachman [said], all that which [King] David specified, this wicked one [Nebuchadnezzar] included in one verse, as it says (Daniel 4:34) "So now I, Nebuchadnezzar, praise, exalt, and glorify the King of Heaven..." ["...all of whose works are just and whose ways are right, and who is able to humble those who behave arrogantly"]: "praise" - (Psalms 147:12) "O Jerusalem, praise Hashem"; "exalt" - (Psalms 30:2) "I exalt You, Hashem"; "glorify" - (Psalms 104:1) "Hashem, my G-d, You are very great, You are clothed in glory and majesty"; "all of whose works are just" - (Psalms 138:2) " Upon your kindness and upon your truth"; "and whose ways are right" - (Psalms 96:10) "He judges the peoples with equity"; "and those who behave arrogantly" - (Psalms 93,1) "Hashem is king, He is robed in grandeur"; "he is able to humble" - (Psalms 75:11) "All the horns of the wicked I will cut". "And the Deman" (Vayikra 11:5), this is Persia, "for it chews its cud", for it praises the Holy One Blessed be He, as it says (Ezra 1:2) "Thus says Koresh, king of Paras" [All the kingdoms of the earth have been given me by the L-rd, the G-d of the heavens. And He has commanded me to build Him a house in Jerusalem, which is in Judah.]. "And the hare" (Vayikra 11:6), this is Greece, "for it chews its cud", for it praises the Holy One Blessed be He. Alexander of Macedon [don't know what " כד הוי חמי" means...] towards Rebbe Shimon HaTzadik. He [Alexander] said Blessed is the G-d, the G-d of Shimon HaTzadik. "And the pig" - this is Rome, "it does not chew its cud" - for it doesn't praise the Holy one Blessed be He. And it's not sufficient that it [Rome] doesn't praise [Hashem], but it insults and it profanes and says (Psalms 93:25) "Whom else have I in heaven?"". And the explanation [of this Midrash] is like we have said, for all of the [first three] empires are not intrinsically connected to emptiness, besides for the final empire [Rome]. And even though each and every empire incited the empire after it, this is also because emptiness arrives at the end. In any event, emptiness isn't attached to the essence of the empire [in the first three instances], but in the fourth empire emptiness is attached to it completely. And so emptiness brings a new existence, as is known, and therefore this emptiness brings a return of experience to Yisrael. And therefore the fourth empire is called "חזיר"- "Pig", for "שתחזור" it will "Return" the Kingship to Yisrael, which is to say considering the aspect of the emptiness to which the fourth empire is attached, it will usher in the experience of the Kingship of Yisrael. For the emptiness is a cause of the experience, as this matter is known to the intelligent people of wisdom, and therefore the fourth empire is Pig. And because of this, this empire is compared to iron, which destroys everything, and just as it is attached in essence fo emptiness, there it wants to cause everything to become empty and destroy everything.