כִּי־נָט֣וּ עָלֶ֣יךָ רָעָ֑ה חָֽשְׁב֥וּ מְ֝זִמָּ֗ה בַּל־יוּכָֽלוּ׃
Sebab mereka berniat jahat terhadapmu dan menyusun tipu daya, tetapi mereka tidak akan sanggup melaksanakannya.
Shemot Rabbah
Another matter, “then Moses…sang” – that is what is written: “But I will sing of Your might; I will sing aloud of Your mercy in the morning, [You were a fortress for me and a refuge on the day of my distress]” (Psalms 59:17). “I will sing of Your might” – in the future, as it is stated: “[And in that day you shall say…] Behold, God is my salvation I will trust and I will not fear [for God is my might and song]” (Isaiah 12:1–2). “I will sing aloud of Your mercy in the morning” – [in] that morning of the day of judgment, as it is stated: “The watchman said: Morning comes and also night” (Isaiah 21:12). “You were a fortress for me” in Edom; “and a refuge on the day of my distress” in Gog and Magog.
Alternatively, “but I will sing of Your might” (Psalms 59:17) – when [did this occur]? When Israel was standing at the sea and reciting song, as it is stated: “Then Moses…sang.” What did they say? “The Lord is my strength” (Exodus 15:2). “I will sing aloud of Your mercy in the morning,” – that morning when You looked down on the Egyptian encampment, as it is stated: “It was at the morning watch, [and the Lord looked down at the camp of Egypt]” (Exodus 14:24). Alternatively, that morning that You brought the manna down for us, as it is stated: “In the morning there was a layer of dew” (Exodus 16:13). Alternatively, that morning of the giving of the Torah, as it is stated: “It was on the third day, when it was morning” (Exodus 19:16). “You were a fortress for me” with Pharaoh and Egypt, “and a refuge on the day of my distress” with Amalek.
Alternatively, “but I will sing of Your might” (Psalms 59:17) – when [did this occur]? When Israel was standing at the sea and reciting song, as it is stated: “Then Moses…sang.” What did they say? “The Lord is my strength” (Exodus 15:2). “I will sing aloud of Your mercy in the morning,” – that morning when You looked down on the Egyptian encampment, as it is stated: “It was at the morning watch, [and the Lord looked down at the camp of Egypt]” (Exodus 14:24). Alternatively, that morning that You brought the manna down for us, as it is stated: “In the morning there was a layer of dew” (Exodus 16:13). Alternatively, that morning of the giving of the Torah, as it is stated: “It was on the third day, when it was morning” (Exodus 19:16). “You were a fortress for me” with Pharaoh and Egypt, “and a refuge on the day of my distress” with Amalek.
Aggadat Bereshit
[2] Another interpretation: "And God tested Abraham, who went weeping, etc." (Psalms 126:6). "I went weeping" refers to Avraham, as when God said to him, "Go out of your land." (Genesis 12:1) "And wept" - why did he weep? He wept in his heart, because just yesterday God said to him: "Through Yitzhak you will have descendants" (Genesis 21:12), and now He says to him: "Slaughter him." "Faithful is he that hath promised, and he found his heart faithful before thee" (Nehemiah 9:8), and he set out to do God's will, leading Yitzchak, as it is said, "He that draweth his seed." (Nehemiah 9:8) (Psalms 126:6) When God said to him, "Do not stretch out your hand" (Genesis 22:12), they returned home safely, and Abraham returned to his servants. "Let him come and carry his burdens" (Psalms 126:6) - he considered himself deaf and dumb and said nothing, as it is said, "The deaf cannot hear" (Psalms 38:14). That is why it says, "Let him come bearing his torches."
Shemot Rabbah
Another matter: “The Tabernacle of Testimony” – Rabbi Shimon ben Yoḥai said: When Hadrian entered the chamber of the Holy of Holies, he was acting with arrogance there and blaspheming God. Rabbi Ḥiyya bar Abba said: David said: ‘Master of the universe, may it be considered before You in this way: Had they been able to chop down cedars and fashion ladders, they would have ascended on High.’9David asked God to consider the actions of Hadrian and his men as though they had actually waged war directly against God. From where is it derived? As it is written: “Let it be known as bringing axes upward in a thicket of trees” (Psalms 74:5). ‘However, they are unable to do so, and they leave You and come upon us,’ as it is written: “They devised a plot, but they are unable” (Psalms 21:12). ‘They come upon us,’ as it is stated: “God, nations have entered Your inheritance, [they have defiled Your holy Temple.… They have given the corpses of Your servants as food to birds of the heavens, the flesh of Your devoted ones to beasts of the field]” (Psalms 79:1–2). ‘Why did all this transpire? It is because it was taken as collateral on our account,’ as it is stated: “These are the reckonings of the Tabernacle, the Tabernacle of the Testimony.”
Rabbi Ḥiyya bar Abba said: To what are idolaters comparable? To a person who was an enemy of the king and sought to overcome him but was unable to do so. What did he do? He went to a statue [of the king] and sought to topple it, but he feared that the king would kill him. What did he do? He took a bronze chisel and began undermining the wall that was beneath it. He said: By toppling the foundation, the statue will fall. So too, idolaters come to attack the Holy One blessed be He but are unable to do so, so they come and attack Israel. Likewise, David said: “The kings of the earth have assembled, and rulers are gathered together against the Lord and against His anointed one” (Psalms 2:2), but they are unable to do so. What do they do? They attack Israel. What is written thereafter? “Let us snap off their chains [and throw off their bonds]” (Psalms 2:3) – let us uproot [Israel] from the world. When? When they have nothing to give as collateral [lemashken].10If Israel had nothing to give as collateral, they would be uprooted from the world. But the Tabernacle served as collateral for them. That is, “These are the reckonings of the Tabernacle [hamishkan].” Do not read it in that way, but rather, the collateral [hamashkon].
Rabbi Ḥiyya bar Abba said: To what are idolaters comparable? To a person who was an enemy of the king and sought to overcome him but was unable to do so. What did he do? He went to a statue [of the king] and sought to topple it, but he feared that the king would kill him. What did he do? He took a bronze chisel and began undermining the wall that was beneath it. He said: By toppling the foundation, the statue will fall. So too, idolaters come to attack the Holy One blessed be He but are unable to do so, so they come and attack Israel. Likewise, David said: “The kings of the earth have assembled, and rulers are gathered together against the Lord and against His anointed one” (Psalms 2:2), but they are unable to do so. What do they do? They attack Israel. What is written thereafter? “Let us snap off their chains [and throw off their bonds]” (Psalms 2:3) – let us uproot [Israel] from the world. When? When they have nothing to give as collateral [lemashken].10If Israel had nothing to give as collateral, they would be uprooted from the world. But the Tabernacle served as collateral for them. That is, “These are the reckonings of the Tabernacle [hamishkan].” Do not read it in that way, but rather, the collateral [hamashkon].