Midras Habakuk 2:3: Ein Yaakov (Glick Edition) & Midrash Tehillim

We are taught in a Baraitha that R. Nathan said: "The following passages bore and penertate to the depth (i.e., no one can fathom their exact meaning) viz., (Habak. 2, 3) For there is yet a vision for the appointed time, and it speaketh of the end, and it will not deceive: Though it tarry, wait for it; because it will surely come, it will not be delayed." It is in accordance neither with our Rabbis who lectured about this from (Dan. 7, 25) And they will be given up into his hand until a time, and times and half a time, nor with R. Simlai, who lectured about this from (Ps. 80, 6) Thou feedest them with the bread of tears, and givest them tears to drink in great measure; and also not in accordance with R. Akiba, who used to lecture about this from (Hag. 2, 6) For thus said the Lord … Yet one thing more [will I do], it is but little, when I will cause the heavens and the earth to quake and the sea and the dry land. But we observe that the first kingdom endured seventy years, the second fifty-two, and the kingdom of Bar Kochba, two years and a half. What does, Speaketh of the end, mean? R. Samuel b. Nachmeni said in the name of R. Jonathan: "May despair come upon those who sit and figure the time for the arrival of the Messiah [because they usually err] and when the appointed time comes and the Messiah does not appear, they say that he will not come any more. But every one has to wait for him, as it is said (Ib. ib) Wait for him, because he will surely come. And lest one say, 'We are waiting but He does not wait, therefore it is said (Is. 30, 18) And therefore will the Lord wait to be gracious unto you, and therefore will he exalt himself, to have mercy upon you.' But if He and we are awaiting, who prevents him from coming? The Divine Attribute of Justice prevents it. But if the Divine Attribute of Justice prevents it, then what is the use of our waiting? To receive reward for waiting, as it is said (Ib. ib) Happy are those that wait for him. Abaye said: "There are no less than thirty-six righteous men in every generation who receive the appearance of the Shekhina, as it is said (Ib.) Happy are those that wait for him (Lo); the word Lo in numerical value amounts to thirty-six." Is this so? Did not Raba say that the first row [of righteous men] in front of the Omnipotent, contains eighteen thousand parsas, as it is said (Ezek. 48, 35) All round it shall be eighteen thousand rods? This presents no difficulty. The former speaks of those who contemplated [Deity] through a lucid speculum, aud the latter speaks of those who contemplated [Deity] through a dim speculum. But are there, indeed, so many [righteous]? Did not R. Simon b. Jochai say: "I see that those who enjoy the Divine presence in the future world are very few. If they are a thousand, I and my son are included, etc., and if they are only two, they are I and my son?" This presents no difficulty. The former speaks of those who enter after getting permission, and the latter speaks of those who enter without permission.

"To the conductor, on my stringed instruments. I will cry out to God with my voice, and He will answer me. Habakkuk said (Habakkuk 2:1), "I will stand on my guard post and station myself on the rampart; and I will keep watch to see what He will speak to me." What did Habakkuk do when he was distressed? He formed a circle and stood within it and said before the Almighty, "Master of the Universe, I will not move from here until You answer me." God said to him, "You called upon Me and did not wait for Me to respond to you." Therefore (ibid. 2:1), "And He answered me." He said to him, "You have already spoken of the end, and it has passed, and you still say that it will not come. Wait for it, for so it is stated (ibid. 3:9), 'If it [the redemption] will tarry, wait for it.' Thus God shows the righteous the troubles that the Jewish people are enduring, and they stand and plead before Him. Therefore, "To the conductor, on my stringed instruments." Concerning the laws and judgments that God showed them and they violated, as soon as they saw the punishment, they cried out before God and raised their voices, as it is stated, "I will cry out to God with my voice." When does God listen? In a time of distress, as it is stated (Psalms 77:3), "On the day of my distress, I sought the Lord." In times of trouble, Israel cries out to God. Therefore, it is said, "My soul refuses to be comforted" (Psalms 77:3). Why does it refuse to be comforted? Because it does not know when the end will come. "Let me know my end, and what is the measure of my days; let me know how fleeting my life is" (Psalms 39:5). This is like a person who comes to beat his son, saying to him, "You will receive ten lashes." He strikes him once, and says, "You still have nine more to receive." He counts them down, and the son is comforted because he knows how many lashes he will receive. Thus did the Jewish people say before God, "My soul refuses to be comforted, for I do not know the end. Until when will I suffer among the heathens?" (Psalms 39:5) "Let me know my end, O Lord, and what is the measure of my days; let me know how fleeting my life is."

"My soul has pined for Your salvation" (Psalms 119:81), as Jeremiah said, "Why do You forget us forever?" (Lamentations 5:20), "You have spurned us and rejected us," but "Restore us to Yourself" (Lamentations 5:21). Similarly, it is said, "The harvest has passed, the summer has ended, and we are not saved" (Jeremiah 8:20), and David said, "How long, O Lord? Will You forget me forever?" (Psalms 13:2) and "You, O Lord, have knowledge; remember me and take note of me; avenge me of my persecutors. Do not, because of Your patience, lead me to disillusionment. Take note that I suffer disgrace for Your sake" (Jeremiah 15:15). You are patient, but our spirit is weak, and the longer You wait, the more our souls are consumed. Therefore, it is said, "My soul has pined for Your salvation." "My eyes fail from searching Your word, saying, 'When will You comfort me?'" (Psalms 119:82). Why did my eyes fail? Concerning this, it is written, "For a set time, an appointed time; though it tarries, wait for it, for it will surely come, it will not delay" (Habakkuk 2:3). The appointed times have passed, yet You have not comforted me. Therefore, it is said, "When will You comfort me?" "For I am like smoke, long neglected" (Psalms 119:83). However, Daniel said, "Many shall purify themselves and be cleansed and refined; the wicked shall act wickedly and none of the wicked shall understand, but the wise shall understand" (Daniel 12:10). We have already been refined and cleansed; we have already endured all manner of affliction, as it is said, "For I am like smoke, long neglected." There is no greater refinement than death, as it is said, "How many are the days of Your servant?" (Psalms 119:84). Even though You brought Israel out of Egypt, we fear that they will be subjugated in the midst of the building. If it is Your will, do for us as it is said, "Make known among the nations in our sight" (Psalms 79:10). The Holy One, Blessed be He, said to them, "You ask Me to act, and I shall indeed act, as it is said, 'I will repay Babylon and all the inhabitants of Chaldea for all the evil they have done to Zion in your sight'" (Jeremiah 51:24). "The wicked have dug pits for me" (Psalms 119:85). Israel said to the Holy One, Blessed be He, "The wicked have not dug one pit for me, but many." It is written in the Torah, "You shall not slaughter it and its young both in one day" (Leviticus 22:28), and concerning me it is written, "Upon the iniquity of their fathers they will stumble" (Hosea 10:14). It is written in the Torah, "He shall pour out its blood" (Leviticus 17:13), and concerning me it is written, "I have been poured out like water" (Psalms 22:15).