Midrash su Salmi 121:4

“Zion spread her hands, there was no comforter for her; the Lord has commanded for Jacob that her adversaries surround her. Jerusalem has become like a pariah among them” (Lamentations 1:17).
“Zion spread her hands.” It is written: “Would that my head was water and my eyes a source of tears, [and I would weep day and night]” (Jeremiah 8:23). Who said this verse? If you say it was Jeremiah, would it be possible for him not to eat? Would it be possible for him not to sleep? Rather, who said it? One before whom there is neither eating nor sleeping, as it is written: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). Rabbi Abba bar Kahana said in the name of Rabbi Levi: It is written: “God said: Let the water…pool [yikavu]” (Genesis 1:9). The Holy One blessed be He said: ‘Let the water hope [yekavu] to participate in what I am destined to do with them.’ Rabbi Ḥagai said in the name of Rabbi Yitzḥak: This is analogous to a king who built palaces, and he settled mute residents in them. Each day they would rise early and inquire after the wellbeing of the king, lauding him with gestures with their fingers. The king said: ‘If these people, who are mute, laud me in this manner, if they were able to speak, all the more so.’ What did he do? He settled residents who could speak in [the palaces]. They arose and took possession of the king’s palace and said: ‘This palace is only ours.’ At that moment, the king said: ‘Let the world be restored to the way that it was.’ So too, at the beginning of the creation of the world, [God’s] praises would ascend only from the water. That is what is written: “It is from the sound of many waters, the mighty breakers of the sea” (Psalms 93:4). What would they say? “The Lord is mighty on high” (Psalms 93:4). At that time, the Holy One blessed be He said: ‘If those who do not have a mouth, a tongue, speech, or articulation, laud me in this way, when I create people, all the more so.’ When He created people, the generation of Enosh and the generation of the Flood stood and rebelled against Him. At that time, the Holy One blessed be He said: ‘Let the world be restored to the way that it was, as it was stated: “The rain was upon the earth”’ (Genesis 7:12).¹⁹⁸God brought the Flood in order to return the world to a state in which water covered the face of the earth.
Rabbi Yehuda ben Rabbi Simon said: [This is analogous] to one who had a staff and a wicker basket.¹⁹⁹He was poor. He garnered wealth and purchased a flock. Wolves entered and mauled them. That shepherd said: ‘I will return to that staff and to that wicker basket.’ So too, the shepherd is the Holy One blessed be He, as it is stated: “Shepherd of Israel, listen! Appear to us, You who led Joseph like a flock, You who sit enthroned above the cherubs” (Psalms 80:2). The flock is Israel, as it is stated: “You are my flock, the flock of My pasture” (Ezekiel 34:31). The wolves who entered His flock and mauled them are the enemies who entered the Temple. At that moment the Holy One blessed be He said: “Would that my head was water and my eyes a source of tears [and I would weep day and night]” (Jeremiah 8:23).
It is written: “These I remember, and pour out my soul: [When I used to go with a throng of people in a procession [edadem] to the House of God, a celebrating multitude with voice of song and thanksgiving]” (Psalms 42:5). The congregation of Israel was saying before the Holy One blessed be He: In the past, I would ascend to Jerusalem and the roads were smoothed, and now they are overgrown, as it is stated: “Therefore, behold, I am hedging your way with thorns” (Hosea 2:8).
Another matter, “these I remember,” in the past I would ascend and the trees would provide shade over my head, and now it is exposed to the sun.
“These I remember,” in the past I would ascend in the shadow of the Holy One blessed be He, and now in the shadow of the kingdoms.
“These I remember.” The emperor Vespasian deployed sentries eighteen mil from Pumim. They would question the pilgrims and say to them: ‘With whom are your loyalties?’ They would say to them: ‘We are loyal to Vespasian, Trajan, Hadrian.’
Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘In the past I would ascend with baskets of first fruits on my head early in the morning, as they would say: “Arise and let us ascend to Zion” (Jeremiah 31:6). On the roads, they would say: “Our feet were standing at your gates, Jerusalem” (Psalms 122:2). On the Temple Mount, what would they say? “Halleluya. Praise the Almighty in His holy place” (Psalms 150:1). In the Temple courtyard, what would they say? “Let all who breathe praise the Lord” (Psalms 150:6). But now, we are silent [edadem]; we ascend in silence and we descend in silence.’
“These I remember.” In the past, I would ascend with songs and psalms before the Holy One blessed be He, just as it says: “With voice of song and thanksgiving” (Psalms 42:5). But now, I ascend with weeping and I descend with weeping.
“These I remember.” In the past, I would ascend with many multitudes in celebration, just as it says: “A celebrating multitude” (Psalms 42:5). Rabbi Levi said: Like this flowing spring that does not cease during the day and at night. But now, I ascend clandestinely and descend clandestinely. “These I remember, and pour out my soul…”
Another matter, “Zion spread her hands.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: [This is analogous] to a king who had a son. He was striking him and [the son] said: ‘I sinned.’ He [continued] striking him and [the son] said: ‘I sinned and I have been foolish.’ He continued striking him until [the son] extended his ten fingers before him.²⁰⁰He did this as a sign of contrition, as though to say I have sinned and cannot even express my guilt, or I have sinned and can no longer bear the suffering of my beating. So too, the Holy One blessed be He was afflicting Jerusalem, and she said: ‘I sinned,’ until, “Zion spread her hands.”
“There was no [ein] comforter for her,” Rabbi Levi said: Any place that it is stated: “Has no [ein],” ultimately it will have. “Sarai was barren, she had no [ein] child” (Genesis 11:30), but ultimately she had, as it is stated: “The Lord remembered Sarah” (Genesis 21:1). Similarly, “Hannah had no [ein] children” (I Samuel 1:2), and ultimately she had, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). Similarly, “she is Zion, she has no one [ein] seeking her” (Jeremiah 30:17), and ultimately she had, as it is stated: “A redeemer will come to Zion” (Isaiah 59:20). So, too, it says: “She has no [ein] comforter,” and ultimately she has, as it is stated: “I, it is I, who am your Comforter” (Isaiah 51:12).
“The Lord has commanded for Jacob that her adversaries surround her,” such as Ḥalmish for Naveh, Kistera for Haifa, Susita for Tiberias, Jericho for Neve’eden, Lod for Ono.²⁰¹In Roman times, the first of each of these pairs of cities was populated by gentiles, who would persecute the Jews living in the adjacent city. “Jerusalem has become like a pariah among them,” she became distanced.

(Deut. 29:11:) “To enter into the covenant with the Lord your God....” Three covenants did the Holy One, blessed be He, make with Israel when they came out of Egypt, one when they stood before Mount Sinai, (one at Horeb,) and one here. But why did he make [a covenant] with them here? Because they had revoked the one which He had made with them at Sinai, when they said (of the golden calf in Exod. 32:4), “This is your god, O Israel.” For that reason He made [another covenant] with them at Horeb⁵The text should probably read: “With them here,” in accord with Codex Vaticanus Ebr. 34. and established a curse over it for whoever would go back on his words. Now the word, enter (rt.: 'br), [can] only be in the sense of one who says to his companion, “May this curse come (rt.: 'br) upon you, if you go back on me in this thing.” And so you find that, when Israel provoked [the Holy One, blessed be He], and they went into captivity, what did Daniel say (in Dan. 9:11)? “And all Israel has transgressed (rt.: 'br) Your Torah [...] so the curse (alah) and the oath are poured down upon us.” Now alah can only be a curse,⁶Alah can also mean “oath” and “covenant.” as where it is stated (in Numb. 5:27), “and the woman shall become a curse (alah).” [This is] to teach you that just as one imposes an oath on the suspect adulteress, so the Holy One, blessed be He, imposed an oath upon Israel. But perhaps you will say, “Why all this bother?” It is not because I need you? Rather what shall I do to you, when I have already sworn to your ancestors, that I will never replace you and your children? It is therefore stated (in Deut. 29:12), “In order to establish you today as his people […] as he swore to your ancestors.” It [also] says (in Cant. 7:6), “a king is bound by his tresses.” Now bound [indicates] nothing except an oath. Thus it is stated (in Numb. 30:4), “[When a woman vows a vow to the Lord] and binds herself with a bond.” Therefore, He cannot break his oath. And so you find, when they sought to get rid of the yoke of His oath in the days of Ezekiel, it is written (in Ezek: 20:1), “some elders of Israel came to consult the Lord.” They said to him, “When the son of a priest buys a slave, is it legal for him to eat the terumah?”⁷The priestly tithe on produce. He said to them, “He may eat it.” They said to him, “If a priest returned and sold him to an [ordinary] Israelite, has he not left his jurisdiction?” He told them, “Yes.” They said to him, “We too have left the jurisdiction of [the Holy One, blessed be He]; are we not [now] like the all the [rest of the] world?” Ezekiel said to them (in Ezek. 20:32-33), “But that which you have in mind shall never come to pass, that should you say: let us become like the gentiles…. ‘As I live,’ says the Lord God, ‘surely I will [reign] over you with a powerful hand....’” He said to them, “As long as one has not sold [a slave], he is in his jurisdiction; and you have not been sold for a price.” It is so stated (in Is. 52:3), “For thus says the Lord, ‘You were sold for free, [and you shall be redeemed for no money].’” (Deut. 29:12:) “In order to establish you today as his people…,” so that I would not go back on the word that I swore to your ancestors. Deut. 29:13), “And not only with you [have I made this covenant and this oath].” But rather the generations that have yet to come were also there at that time, as stated (in vs. 14), “But with those who are [standing ('md)] here with us [today… and with those who are not here with us today].” R. Abahu said in the name of R. Samuel bar Nahmani, “Why does it say, ‘those who are [standing ('md)] here [...]; and those who are not here’ (without using the word, standing)? Because all the souls were there, [even] when [their] bodies had still not been created. It is for that reason [their] existence (literally, standing, rt.: 'md) is not stated here.” R. Eliezer said, “A curse will come upon Laban, because he said to Jacob (in Gen. 31:30), ‘Why did you steal my gods?’ It (i.e., such an idol) could not save itself from theft. [So] how could it save others? But Israel is not like that, as they serve the Holy One, blessed be He, about whom it is stated (in Deut. 10:21), “He is your praise, and He is your God, [who has done these great and awful things for you that your own eyes have seen].” He [also] watches over Israel like a father who watches over his son, as stated (in Ps. 121:4), “Behold the One keeping Israel shall neither slumber nor sleep.”

(Gen. 28:11:) WHEN HE CAME ACROSS (rt.: PG') A CERTAIN PLACE. There is no "coming across" (rt.: PG') except for prayer. Thus it is stated (in Jer. 7:16): AS FOR YOU, DO NOT PRAY FOR THIS PEOPLE…. AND DO NOT INTERCEDE (rt.: PG') WITH ME.¹³Ber. 26b; Sanh. 95b; Gen. R. 68:9. It was concerning him that David said (in Ps. 121:4-8): SEE, < THE GUARDIAN OF ISRAEL > NEITHER SLUMBERS NOR SLEEPS. THE LORD IS YOUR GUARDIAN; THE LORD IS YOUR SHADE…. BY DAY THE SUN SHALL NOT SMITE YOU…. THE LORD SHALL KEEP YOU FROM ALL EVIL…. THE LORD SHALL GUARD YOUR GOING AND YOUR COMING FROM NOW ON AND FOREVER.

And what did David see in his soul to be praising to the Holy One, blessed be He? But [David] said: this soul fills the body, as the Holy One, blessed be He fills His world. As it is written: (Jeremiah 23:24): "Do I not fill both heaven and earth —declares the LORD." Come, the soul that fills the body, and praise the Holy One, blessed be He, who fills the whole world. This soul supports the body, as the Holy One, blessed be He, supports His world. As it is written: (Isaiah 46:4): "I was the Maker, and I will be the Bearer; And I will support [you]." Come, the soul that supports the body, and praise the Holy One, blessed be He, who supports His world.

(20:5) "You shall not bow down to them and you shall not serve them." What is the intent of this? From (Devarim 17:3) "… and he go and serve other gods and he bow down to them," I would not know whether he is liable for the serving in itself and for the bowing down in itself or that he is not liable until he serves and bows down; it is, therefore, written (here) "You shall not bow down to them and you shall not serve them" — to make each liable in itself. Variantly: What is the intent of "You shall now bow down"? (Exodus 22:19) "He who slaughters to a god shall be put to death — only to the L rd alone" tells us of the punishment. Whence (do we derive) the exhortation? From "You shall not bow down." (Ibid.) "for I am the L rd your G d, a G d of rancor": I rule over wrath and wrath does not rule over Me. As it is written (Nachum 1:2) "The L rd is vengeful and the Master of wrath." Variantly: "I am the L rd your G d, a G d of rancor": With rancor I exact payment for idolatry, but I am merciful and compassionate in other things. A certain philosopher asked R. Gamliel: It is written in your Torah "for the L rd your G d is a wrathful G d." Now is there power in idolatry to arouse wrath (in G d)? One here is envious of another; one sage is envious of another, one man of wealth is envious of another. But is there power in idolatry to arouse wrath (in G d)? He answered: If a son called a dog by his father's name, and when he bowed, he did so "by the life of this dog" ("father'), against whom will the father's wrath be aroused? Against the son or the father? He (the philosopher) then said to him: Do you call it (idolatry) "a dog"? Is there not a need for some of it? He answered: What did you see (that makes you think so)? He answered: A fire once consumed a certain province except for their house of idolatry. Is it not that it (the idolatry) stood up for itself? R/ Gamliel: I will give you an analogy. A king of flesh and blood, when he goes out to war, with whom does he fight? With the living or with the dead? The philosopher: With the living. The philosopher (asks further): If He does not need some of it (i.e., those things which are the object of idolatry), why does He not destroy them? R. Gamliel: Do you serve only one thing? You serve the sun, the moon, the stars, the constellations, the mountains, the hills, the water courses, the ravines, and even men! Shall His world go lost because of the fools?

(Exodus 15:5) "so that the depths should cover them": Now are there depths there (at the bottom of the sea)? Is it not dry ground? What, then, is the intent of "should cover them"? __ The lower depths (under the earth) ascended to the upper depths and the torrents embattled them. Thus, "the depths should cover them." (The water) covered the firmament over them and darkened the stars over them, viz. (Ezekiel 32:8) "All the lights of the heavens I will darken above you, and I will bring darkness to your land," and (Isaiah 13:10) "For the stars of heavens and their constellations will not give their light. (For) the sun will be dark when it rises, etc." And it is written (Ezekiel 30:18) "And in Techafnefess the day will be darkened when I break there the power of Egypt… (For) a cloud shall cover it. And (Isaiah 13:11) "and I shall requite to the world (its) evil, etc." Jonah descended to one depth, viz. (Jonah 2:6) "The depth surrounded me," and they descended to two depths, viz. (Exodus 15:5) "The depths covered them." Jonah descended into one metzulah (whirlpool, viz. Jonah 2:4), and they descended into two, (Exodus, Ibid.) "metzuloth." And it is written (Nechemiah 9:11) "And their pursuers You cast into metzuloth, as a stone into raging waters." (Exodus, Ibid. "They descended into the metzuloth": Now are there metzuloth there? Is it not dry land? We are hereby apprised that the Great Sea (the Mediterranean) burst into it (the Red Sea) and the torrents embattled them. Thus, "They descended into the metzuloth." "as a stone": "As one metes it out, so, is it meted out to him." They said (Exodus 1:16) "and you see upon the (birth;) stones, etc." — wherefore You, likewise made the waters like stones to them, and the waters struck them upon the stones. Thus, "as a stone." Variantly: "as a stone": This was the middle state. The wicked among them were tossed about like stubble (viz. 7); the "moderate," like stone (here); the "better," like lead (viz. 10). Variantly: "as a stone": because their hearts were hard as stone. But Your goodness and Your many lovingkindnesses and Your mercies are upon us, and Your right hand is stretched out to all who enter the world, "Your right hand," being written twice (viz. 15:6). (Psalms 44:4) "… but Your right hand, Your arm, and the light of Your countenance — for You favored them," and (Isaiah 45:23) "By Myself I have sworn. From My mouth has gone forth righteousness, a word that will not turn back." (Exodus 15:6) "Your right hand, O L rd, is grand in power": ("nedari bakeach") Comely (na'eh) are You, and grand (adir [acronym of "nedari"]) in power. For You gave a grace period to the generation of the flood to repent. And they did not repent, as it is written (Genesis 6:3) "My spirit shall not contend (in Me) forever, etc." And You did not decree (destruction upon them) until they had consummated their evil before You. And thus do you find with the men of the tower (of Bavel), that You gave them a grace period for repentance and they did not repent. As it is written (Ibid. 11:6) "Behold, they are one people, and all of them have one language, and this is what they begin to do! And now, etc. "Now" connotes (an opening for) repentance, viz. (Devarim 10:12) "And now, O Israel, what does the L rd your G d ask of you" (but to repent). And You did not decree destruction upon them (the men of the tower) until they had consummated their evil before You. And thus do you find with the men of Sodom, that You gave them a grace period for repentance and they did not repent. As it is written (Genesis 18:20-21) "And the L rd said: The outcry of Sodom and Gomorrah, because it has become great … I shall go down now and I shall see, etc." (Ibid. 19:24) "And the L rd rained down upon Sodom and upon Gomorrah brimstone and fire": If they repent — rain; if not, brimstone and fire. It is written here "rain," and elsewhere (Psalms 11:6) "rain." Just as there (ab initio) "rain," so, here, (ab initio) "rain." — But perhaps, just as here, "brimstone and fire," there, too, brimstone and fire! __ It is, therefore, (to negate this) written (Genesis, Ibid.) "from the L rd, from heaven" (and evil does not descend [ab initio] from the L rd.) And You did not decree (destruction) upon them until they had consummated their evil. And thus with Egypt. You brought ten plagues upon Egypt, and You did not decree destruction upon them until they had consummated their evil. Variantly: "Your right hand, O L rd, is grand in power. Your right hand" — twice. When Israel do the will of the L rd, they, as it were, convert the "left" to the "right." And when they do not do the will of the L rd, they convert the "right" to the "left," viz. (Eichah 2:3) "He has turned back His right hand before the foe." When Israel do His will, there is no sleep before Him, viz. (Psalms 121:9) "He does not slumber and He does not sleep." And when they do not do His will, there is, as it were, "sleep" before Him, viz. (Ibid. 78:66) "Then the L rd woke as a sleeper, as a warrior rousing himself from wine." And when Israel do His will, there is no wrath before Him, viz. (Isaiah 27:4) "I have no wrath." And when they do not do His will, there is wrath before Him, viz. (Devarim 11:17) "and the wrath of the L rd will burn against you." When Israel do His will, He wars for them, viz. (Exodus 14:14) "The L rd will war for you." And when they do not do His will, He wars against them, viz. (Isaiah 63:10) "And He turned into a foe of theirs; He warred against them." (Exodus 15:6) "Your right hand, O L rd, will break the foe": It is not written "broke the foe," but "will break the foe," in the future, viz. (Habakkuk 3:12) "In fury You will tread the earth; in wrath You will trample nations." "breaks the foe": This is Pharaoh, viz. (Exodus 15:9) "The foe (in this context, Pharaoh) said, etc." Variantly: This is Esav, viz. (Ezekiel 36:2) "Because the foe has said against you 'He'ach!', etc."

(Ibid. 6) "And you shall be unto Me": I am not setting up any others over you, but only "Me." And thus is it written (Psalms 121:4) "He will not slumber and He will not sleep, the (sole) Keeper of Israel." "a kingdom of Cohanim": I do not crown kings from the peoples of the world, but only from you. And thus is it written (Song of Songs 6:9) "She is one, My dove, My perfect one, etc." R. Eliezer, the son of R. Yossi Haglili says: Whence is it derived that every one of Israel will have sons like those who left Egypt? From (Psalms 45:17) "In place of your fathers will be your sons." If "sons," I might think (even) the sick and the humble. It is, therefore, written (Ibid.) "You will make the princes." If "princes," I might think merchants. It is, therefore, written (here) "a kingdom." If a king, I might think that he reverts to being a conqueror. It is, therefore, written "Cohanim," "idlers" (from war), as in (II Samuel 8:18) "And the sons of David were Cohanim." Variantly: From here ("a kingdom of Cohanim") it is derived that all of Israel were fit to eat of the offerings — until they made the golden calf. Once they made the golden calf, it (i.e., the status of Cohanim) was taken from them and given to the (official) Cohanim, as it is written (Jeremiah 50:17) "A scattered sheep is Israel, harried by lions … first it was devoured by Nevuchadnezzar, king of Bavel, etc." It (Israel) is compared to a sheep. Just as a sheep, when one of its lambs is smitten, all of its lambs feel it, so, Israel, if one of them is smitten, all of them feel it. As opposed to the nations of the world. If one of them is killed, all of them rejoice in his downfall. "and a holy nation": They are called "a holy nation," as it is written (I Chronicles 17:21) "And who is like Your nation, Israel, one nation in the land," holy of holies, separate from the peoples of the world and from their abominations. "These are the things" — not less and not more; "that you shall speak to the children of Israel" — in this order.

“Haman said to King Aḥashverosh: There is one people that is scattered and dispersed among the peoples in all the provinces of your kingdom; their laws are different from every people’s, and they do not keep the king’s laws; it is not worthwhile for the king to tolerate them” (Esther 3:8).
“Haman said to King Aḥashverosh: There is [yeshno] one people” – the one of whom it is stated: “The Lord is one” (Deuteronomy 6:4); He is asleep [yashen] for His people. The Holy One blessed be He said to him [Haman]: ‘There is no sleep before Me; that is what is written: “Behold, the guardian of Israel neither slumbers nor sleeps” (Psalms 121:4), and you say that there is sleep before Me? By your life, I will awaken from sleep against that man and eliminate him from the world;’ that is what is written: “Then the Lord awoke as if from sleep…He drove his foes into retreat” (Psalms 78:65–66).
Another matter: “There is one people” – he [Haman] said: ‘Their teeth are big, as they eat and drink and say: Delight in Shabbat, delight in the festivals. They cause a decrease in the assets of the world; once every seven days – Shabbat, once every thirty days – the New Moon, in Nisan – Passover, in Sivan – Shavuot, in Tishrei – Rosh Hashana and the great fast [Yom Kippur], and the festival of Sukkot.’ Aḥashverosh said to him: ‘So they are commanded in their Torah.’ Haman said to him: ‘Had they observed their holidays and our holidays, they would have done well, but they treat your holidays with contempt. “And they do not follow the king’s laws” – as they observe neither calends nor Saturnalia.’ The Holy One blessed be He said to him: ‘Wicked one, you are casting aspersions on their festivals, I will bring you down before them and they will add another festival over your downfall.’ These are the days of Purim; that is what is written: “A fool’s mouth is ruin for him” (Proverbs 18:7).
“It is not worthwhile for the king to tolerate them.” For everything that Haman denounced Israel below, [the angel] Michael would advocate for them above. He said before Him: ‘Master of the universe! Your children are being denounced not because they engaged in idol worship, and not for engaging in licentiousness, and not for bloodshed; rather they are being denounced for observing your laws.’ He said to him: ‘I have not, and I will not forsake them.’ That is what is written: “For the Lord will not forsake His people for the sake of His great name” (I Samuel 12:22). Whether they are guilty or innocent, in any case it is impossible to forsake them, because the world cannot exist without Israel.
“If a man were to give all the wealth of his house…” (Song of Songs 8:7) – that is Haman the wicked, who gave ten thousand silver talents to obliterate Israel, “…he would be scorned” (Ibid.).

A time to love and a time to hate; a time for war and a time for peace” (Ecclesiastes 3:8).
“A time to love,” in peacetime, “and a time to hate,” in wartime; “a time for war,” in wartime, “and a time for peace,” in peacetime.

(Deut. 29:12 [13]:) IN ORDER TO ESTABLISH YOU TODAY AS HIS PEOPLE…, i.e., so that I would not go back on the word that I swore to their ancestors. Deut. 29:13 [14]): AND NOT ONLY WITH YOU <HAVE I MADE THIS COVENANT AND THIS OATH>, but the generations that have yet to come were also there, as stated (in vs. 14 [15]): BUT WITH THOSE WHO ARE <STANDING ('MD)> HERE WITH US <TODAY> … AND WITH THOSE WHO ARE NOT HERE WITH US TODAY. Now why does it say: THOSE WHO ARE <STANDING ('MD)> HERE? And why does it say: THOSE WHO ARE NOT HERE (without using the word STANDING)? Because all the souls were there, <even> when <their> bodies had still not been created. It is for that reason <their> existence (literally: standing, rt.: 'MD) is not stated here. R. Eleazar said: A curse will come upon Laban, because he said to Jacob (in Gen. 31:30): WHY DID YOU STEAL MY GODS? It (i.e., such an idol) could not save itself [from theft]. How could it save others?¹²Cf. Mark 15:31 = Matthew 27:42 // Luke 23:35. But Israel is not like that, as stated (in Deut. 10:21): HE IS YOUR PRAISE, AND HE IS YOUR GOD, <WHO HAS DONE THESE GREAT AND AWFUL THINGS FOR YOU THAT YOUR OWN EYES HAVE SEEN>. He also watches over Israel like a father who watches over his son, as stated (in Ps. 121:4): BEHOLD THE ONE KEEPING ISRAEL SHALL NEITHER SLUMBER NOR SLEEP.

Rabbi Yehoshua of Sikhnin interpreted the verses regarding Israel. “A time to be born and a time to die” – the Holy One blessed be He said: For a brief time I was the midwife for My children, as it is written: “As for your birth, on the day you were born” (Ezekiel 16:4).²⁶The verse quoted is followed by verses in which God describes Israel as an abandoned, bloodied baby, whom He cared for and nursed to health. This is a parable for God saving Israel from Egypt. “And a time to die,” as it is written: “In this wilderness they will expire and there they will die (Numbers 14:35). “No man was left of them, except Caleb son of Yefuneh, and Joshua son of Nun” (Numbers 26:65).
“A time to plant,” as it is stated: “I will plant them on their land” (Amos 9:15), “and a time to uproot that which is planted,” as it is written: “The Lord uprooted them from upon their land” (Deuteronomy 29:27). “A time to kill,” as it is written: “He killed all who delighted the eye” (Lamentations 2:4), “and a time to heal,” as it is written: “Behold, I am bringing it a remedy and cure” (Jeremiah 33:6). “A time to breach,” as it is written: “Each woman would depart through the breaches” (Amos 4:3), “and a time to build,” as it is written: “I will build it as in the days of old” (Amos 9:11). “A time to weep,” as it is written: “She will weep at night” (Lamentations 1:2), “and a time to laugh,” as it is written: “Then our mouths will be filled with laughter” (Psalms 126:2). “A time to mourn,” as it is written: “The Lord God of hosts declared that day for weeping and lamentation” (Isaiah 22:12), “and a time to dance,” as it is written: “The squares of the city will be filled [with boys and girls playing in its squares]” (Zechariah 8:5). “A time to cast stones,” as it is written: “The sacred stones are spilled” (Lamentations 4:1), “and a time to gather stones,” as it is written: “Behold, I am laying a stone foundation in Zion” (Isaiah 28:16). “A time to embrace,” as it is stated: “And his right hand embraces me” (Song of Songs 2:6), “and a time to refrain from embrace,” as it is stated: “The Lord will banish man” (Isaiah 6:12).
“A time to seek,” as it is written: “From there you will seek the Lord your God” (Deuteronomy 4:29), “and a time to lose,” as it is written: “Beware, lest your heart be seduced…you will be swiftly eradicated” (Deuteronomy 11:16–17). “A time to keep [lishmor],” as it is written: “Behold, the Keeper [Shomer] of Israel neither slumbers nor sleeps” (Psalms 121:4), “and a time to discard,” as it is written: “He cast them to another land” (Deuteronomy 29:27). “A time to rend,” as it is written: “The Lord has rent the kingdom of Israel” (I Samuel 15:28), “and a time to sew,” as it is written: “They will become one in your hand” (Ezekiel 37:17). “A time to be silent,” as it is written: “I have kept silent for a long time” (Isaiah 42:14), “and a time to speak,” as it is written: “Speak to the heart of Jerusalem” (Isaiah 40:2). “A time to love,” as it is written: “I have loved you, said the Lord” (Malachi 1:2), “and a time to hate,” as it is written: “She raised her voice against me; therefore I hated her” (Jeremiah 12:8). “A time for war,” as it is written: “He was transformed into their enemy” (Isaiah 63:10), “and a time for peace,” as it is written: “Behold, I will extend peace to her like a river” (Isaiah 66:12).

“That night, the king’s sleep was disturbed; he said to bring the book of records, the chronicles, and they were read before the king” (Esther 6:1).
“That night, the king’s sleep was disturbed” – The heavens disturbed the throne of the king of kings, the Holy one blessed be He, who saw Israel in distress. Does the Omnipresent sleep? Does it not already say: “Behold, the guardian of Israel neither slumbers nor sleeps” (Psalms 121:4)? Rather, at a time when Israel is immersed in trouble and the nations of the world are at peace [it is said allegorically that God is sleeping, and] for this [reason] it says: “Rouse Yourself; why do You sleep, O Lord?” (Psalms 44:24).
King Aḥashverosh’s sleep was disturbed as he saw in his dream that Haman took a sword to kill him; he was frightened and awoke from his sleep. He said to his scribes: ‘Bring the book of records,’ to read and to see what had happened to him. They opened the scrolls and found the matter that Mordekhai reported about Bigtana and Teresh. When they said to the king: “Here is Haman standing in the courtyard” (Esther 6:5), the king said: ‘The thing I saw in my dream is true. This one would not come at this hour except to kill me.’

(Numb. 23:21:) “No one has beheld falsehood in Jacob […].” Balaam said, “He does not pay attention to the transgressions in their hands, He only pays attention to their merit.” (Numb. 23:21, cont.:) “The Lord their God is with him.”⁶²In the Biblical context the HIM would normally refer to Israel, but the midrash understands this HIM in the singular throughout this paragraph. You (Balak) said to me (in Numb. 23:7), “Come, curse [Jacob] for me.” If an orchard has no keeper, a thief is able to harm it; or if the keeper falls asleep, the thief will enter [it]. But in the case of these people (according to Ps. 121:4), “Behold, the One keeping Israel shall neither slumber nor sleep.” So how can I harm [Israel]? (Numb. 23:21:) “The Lord their God is with him (i.e., Moses).” Balak said to him, “Since you cannot touch them because of Moses, who protects them, look at Joshua, his successor, and his deeds.” He said to him, “He also will be strong like him.” (Numb. 23:21:) “The Lord their God is with him; a royal war cry is within him.” He is blowing [a trumpet], giving a war cry, and throwing down a wall.⁶³I.e., the wall of Jericho. (Numb. 23:22:) “God brings them out of Egypt.” You said to me (in Numb. 22:5), “’Here is a people that has come out of Egypt,’ on their own. But that is not so. Rather God brought them out.” (Ibid., cont.:) “Like the heights⁶⁴Rt.: T‘P. The word can also mean “horns” and is so translated in most English versions in order to fit the context of the next word (R’M), which is then understood to mean “wild ox.” See the following note. of His loftiness (r'm).”⁶⁵In most translations the word is understood to mean “wild ox,” but the midrash regards it as a derived from the root RWM, a verb meaning “to be high.” Such is His nature. [When] they sinned a little, He brought them down like a bird, as stated (in Hos. 9:11), “Ephraim's glory shall fly away like a bird.” [When] they are worthy, He raises them up and exalts (rt.: rwm) them on high like a bird. Thus it is stated (in Is. 60:8), “Who are these that fly like a cloud?” (Numb. 23:23:) “There is no augury in Jacob and no divination in Israel.” Here you are (Balak) practicing augury and divining in what place you may prevail against them, but they are not like that. When they have to fight against enemies, a high priest stands up and puts on urim and thummim, which are asked about [the will of] the Holy One, blessed be He. So all the gentiles practice divination and augury, but these (Israelites) prove them false through repentance and nullify their divinations. It is so written (in Is. 44:25), “Who frustrates omens of liars and confounds diviners.”⁶⁶Cf. yShab. 6:9 (8d). (Numb. 23:23, cont.:) “Now it is said for Jacob and for Israel, [‘What has God done?’]” His (i.e., Balaam's) eye saw that Israel was sitting (yoshevim) before the Holy One, blessed be He, like a pupil before his master and was hearing why each and every parashah was written; and so it says (in Is. 23:18), “for her⁶⁷The midrash reads the HER as referring to Torah, but in the context of Isaiah the HER refers to Tyre as a harlot. profits shall belong to those who dwell (yoshevim) before the Lord […].” It also says (in Is. 30:20), “and no more shall your Teacher hide Himself, for your eyes shall see your Teacher.” The ministering angels will ask them, “What has the Holy One, blessed be He, taught you?” As they cannot enter their (i.e., Israel's) precincts, as stated (in Numb. 23:23), “now it is said for Jacob and for Israel, ‘What has God done?’” (Numb. 23:24:), “Here is a people rising up like a lion.” You have no nation in the world like them. Here they are sleeping away from the Torah and the commandments. [Then] having risen from their sleep, they stand up like lions. Quickly reciting the Shema', they proclaim the sovereignty of the Holy One, blessed be He. Then having become like lions, they embark on worldly business pursuits. If one of them should stumble, or if destroying demons come to touch one of them, he proclaims the sovereignty of the Holy One, blessed be He.⁶⁸On reciting the Shema‘ to be safe from demons, see yBer. 1:1 (2d); Ber. 5a; M. Pss. 4:9. (Numb. 23:24, cont.:) “It (a lion) does not sleep until it has eaten its prey.” When he (the reader) says (in the Shema' of Deut. 6:4), “the Lord is one,” the destroying demons are destroyed on his account, [and] they intone after him (as the liturgical response), “Blessed be the name of His glorious kingdom forever and ever.”⁶⁹In reciting the proper liturgical response to the Shema‘, even the demons recognize the sovereignty of the Holy One. Moreover, through the recitation of the Shema' he is sustained from the day watch to the night watch.⁷⁰I.e., his guardian angels for the morning and the night. And when he goes to sleep, he entrusts his spirit into the hand of the Holy One, blessed be He, as stated (in Ps. 31:6), “Into Your hand I entrust my spirit.”⁷¹Cf. Ber. 5a. Then when he awakens [and] proclaims the sovereignty of the Holy One, blessed be He, the night watch transfers him to the day watch. Thus it is stated (Ps. 130:6), “My soul [yearns] for the Lord more than the watchmen for the morning, the watchmen for the morning.” For that reason Balaam says, “There is no nation like this one.” (Numb. 23:24, cont.:) “And drunk the blood of the slain.” He prophesied that Moses would not die, until he had taken vengeance upon him and the five kings of Midian, as stated (Numb. 23:24), “it does not sleep until it has eaten its prey,” this [prey] is Balaam; “and drunk the blood of the slain,” these are the five kings of Midian. It is so stated (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses.” (Numb. 31:6:) “With the vessels of the sanctuary.” This is the [high priestly diadem] plate upon which it is written (according to Exod. 28:36), “holy to the Lord.”⁷²For a description, see Shab. 63b; Suk. 5a. (Numb. 31:6, cont.:) “And the trumpets for sounding the alarm in his hand.” Moses said to Israel, “Balaam the wicked has practiced magic for you⁷³Cf. the parallel account in Gen. R. 20:20, which reads, “for them.” and is making the five kings fly. So he flies and makes [others] fly. Show him the [high priestly diadem] plate on which the name of the Holy One, blessed be He, is engraved,⁷⁴Galuf. Cf. Gk.: glufein (“to engrave.”) and they will fall down before you.” You know that it is so written (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses and Balaam ben Beor [with the sword].” What did that wicked man want with the kings of Midian? Is it not in fact written (in Numb. 24:25), “Then Balaam arose and went back to his own place?” It is simply this: when he heard that twenty-four thousand [Israelites] had fallen (in Numb. 25:9) through his counsel,⁷⁵See Deut. R. 1:2. he returned to get his wage. For that reason Balaam ben Beor is recorded (n Numb. 31:8) together with the five kings of Midian.

The right hand of the Lord is exalted; the right hand of the Lord doeth valiantly (Ps. 118:16). That is, when they do the will of God, He that keepeth Israel doth neither slumber nor sleep (ibid. 121:4). However, when they fail to do His will, Then the Lord awaked as one asleep (ibid. 79:65). When the people do the will of God, Fury is not in Me (Isa. 27:4), but when they fail to do his will, And the anger of the Lord be kindled (Deut. 7:4). When they act in accordance with His decrees, The Lord will fight for you (Exod. 14:14), But when they fail to fulfill His wishes, He returned to be their enemy (Isa. 63:10). Furthermore, His mercy is transformed into tyranny: The Lord is become as an enemy, He hath swallowed up Israel (Lam. 2:5). Dasheth (tiraz) in pieces the enemy (Exod. 15:6). This alludes to the future, as it is said in the verse Thou wilt march (tiz’ad) through the earth in indignation (Hab. 3:12). Dasheth in pieces the enemy. This refers to Edom, as it is said: Because the enemy hath said against you (Ezek. 36:2).

“My beloved is mine, and I am his, who herds among the lilies” (Song of Songs 2:16).
“My beloved is mine, and I am his,” He is God for me, and I am a nation for Him. He is God for me, “I am the Lord your God” (Exodus 20:2). I am a people and a nation for Him, as it is stated: “Pay attention to Me, My people, and listen to Me, My nation” (Isaiah 51:4). He is a father to me, and I am a son to Him. He is a father to me, “For You are our Father” (Isaiah 63:16). I am a son to Him, “My son, My firstborn, Israel” (Exodus 4:22). He is a shepherd to me, “Shepherd of Israel, listen” (Psalms 80:2). I am His flock, “you, My flock, flock of My pasture” (Ezekiel 34:31). He is my guardian, “Behold, the Guardian of Israel does not slumber and does not sleep” (Psalms 121:4). I am His vineyard, as it is stated: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7).
He is for me against those who provoke me, and I am for Him against those who anger Him. He is for me against those who provoke me, as He smote the firstborn of Egypt, as it is stated: “I will pass in the land of Egypt” (Exodus 12:12); “it was at midnight and the Lord smote every firstborn” (Exodus 12:29). I am for Him against those who anger Him, as I slaughtered the gods of Egypt, and likewise, “against all the gods of Egypt I will administer punishment” (Exodus 12:12), and I slaughtered them to Him, as it is stated: “Behold, will we slaughter the abomination of Egypt before their eyes, and they will not stone us?” (Exodus 8:22). Likewise, “they shall each take for them a lamb for each patrilineal home” (Exodus 12:3).
He said to me: ‘Let the proportion [hamazeg] not be skewed,’ as it is stated: “Your navel is a moon-shaped goblet, may it not lack mixed wine [hamazeg]” (Song of Songs 7:3). I said to Him: ‘You are my good beloved, if only Your goodness will never be lacking from me,’ just as it says: “The Lord is my Shepherd, I will not lack” (Psalms 23:1).
Rabbi Yehuda bar Rabbi Ilai said: He sang to me and I sang to Him; He lauded me and I lauded Him. He called me: “My sister, My love, My faultless dove” (Song of Songs 5:2), and I said to Him: “This is my beloved and this is my companion” (Song of Songs 5:16). He said to me: “Behold you are fair my love” (Song of Songs 4:1), and I said to Him: “Behold, you are fair, my beloved, pleasant too” (Song of Songs 1:16). He said to me: “Happy are you Israel, who is like you?” (Deuteronomy 33:29). I said to Him: “Who is like You among the powers, Lord?” (Exodus 15:11). He said to me: “Who is like Your people Israel, one nation in the land” (I Chronicles 17:21). I declare the unity of His name twice daily: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4). When I require something, I seek it only from His hand, as it is stated: “It was during those many days, that the king of Egypt died; [the children of Israel sighed due to the bondage, and they cried out, and their plea rose to God due to the bondage.] God heard their groaning…God saw the children of Israel” (Exodus 2:23–25). When He requires something, he seeks it only from me and from my hand, as it is stated: “Speak to the entire congregation of Israel, saying: [In the tenth day of this month they shall take for themselves every man a lamb]” (Exodus 12:3). When I require something, I seek it only from His hand, as it is stated: “Pharaoh approached and the children of Israel raised [their eyes and…the Egyptians were traveling after them… the children of Israel cried out to the Lord]” (Exodus 14:10). When He requires something, He seeks it only from me, as it is stated: “Speak to the children of Israel and let them take a gift for Me” (Exodus 25:2). When I had trouble, I sought [salvation] only from Him: “The Children of Israel cried out to the Lord, as he had nine hundred iron chariots, and he oppressed the Children of Israel forcefully…” (Judges 4:3). What is forcefully? It was with cursing and blaspheming. When He required something, He sought it only from me, as it is stated: “They shall make a sanctuary for Me” (Exodus 25:8).

(Exodus 22:20) "And a stranger you shall not afflict and you shall not oppress him": You shall not afflict him with words and you shall not oppress him in money matters. Do not say to him: "Yesterday you worshipped the deity of Nevo, and (the flesh of) swine is still between your teeth, and you would dare contend with me!" And whence is it derived that if you taunt him he can taunt you in return? From "And a stranger you shall not afflict … for you were strangers in the land of Egypt" — whence R. Nathan derived "Do not attribute a blemish of your own to your neighbor." Beloved are the strangers, for in many places you are exhorted concerning them: "And a stranger you shall not afflict", (Devarim 10:19) "And you shall love the stranger", (Exodus 23:9) "And you have known the soul of the stranger." R. Eliezer says: Because a stranger's past is to his disadvantage, Scripture exhorts concerning him in many places. R. Shimon b. Yochai says: It is written (Judges 5:31) "And His lovers are like the rising of the sun in its might", and it is written (Devarim 10:18) "And He loves the stranger, etc." Now who is greater? One who loves the King or one whom the King loves? Certainly, one whom the King loves. Beloved are the strangers, for by every epithet that Israel is called, the strangers are called. Israelites are called "servants," as it is written (Leviticus 25:55) "For unto Me the children of Israel are servants." And the strangers are called "servants," as it is written (Isaiah 56:6) "… to love the name of the L rd and to be servants unto Him." Israelites are called "ministers," as it is written (Ibid. 6:6) "And you, 'priests of the L rd' shall you be called; 'ministers of our G d' will it be said of you." And the strangers are called "ministers," as it is written (Ibid. 56:6) "… and the strangers who join the L rd to minister unto Him." Israelites are called "lovers," as it is written (Ibid. 41:8) "the seed of Abraham, My lover." And the strangers are called "lovers" (i.e., beloved), as it is written (Devarim 10:18) "And He loves the stranger." "Covenant" is written of Israel, viz. (Genesis 17:13) "And My covenant (i.e., circumcision) shall be in your flesh." And it is also written of strangers, viz. (Isaiah 56:4) "and they hold fast to My covenant." "Acceptance" is written of Israel, viz. (Exodus 28:38) "for acceptance for them before the L rd." And "acceptance" is written of strangers, viz. (Isaiah 56:7) "their burnt-offerings and their sacrifices for acceptance upon My altar." "Watching" is written of Israel, viz. (Psalms 121:4) "He neither slumbers nor sleeps, the Watcher of Israel." And "watchers" is written of the strangers, viz. (Ibid. 146:9) "The L rd watches the strangers." Abraham called himself a stranger, viz. (Genesis 23:4) "A stranger and a sojourner am I with you." David called himself a stranger, viz. (Psalms 119:19) "I am a stranger in the land," and (I Chronicles 29:15) "For we are strangers before You and sojourners as all of our ancestors. As a shadow are our days upon the earth, without a prospect." And it is written (Psalms 39:13) "For a stranger am I with You, a sojourner as all of my ancestors." Beloved are the strangers (i.e., the proselytes), as witness Abraham's not being circumcised until the age of ninety-nine. For if he were circumcised at twenty or thirty, a stranger could become a proselyte only if he were younger than thirty — wherefore the L rd prolonged commanding him until he was ninety-nine, so as not to bar the door to future proselytes. And thus do you find (the L rd's esteem for the stranger-proselyte) in the four classes who respond before Him who spoke and brought the world into being, (Isaiah 44:5) "One shall say: 'I am the L rd's'; another shall call in the name of Yaakov; another shall mark his arm 'of the L rd'; and in the name of Israel he shall be called": "I am the L rd's" — these are the fearers of Heaven, untainted by sin. "another shall call in the name of Yaakov" — these are the minors (who died in childhood), the sons of the wicked in Israel. "another shall mark his arm 'of the L rd'" — these are the penitents. "and in the name of Israel he shall be called — these are the righteous strangers (i.e., the proselytes).

19 (Numb. 23:14-16) “And he built seven altars [and offered a ram and a bull on each altar]. Then he said unto Balak, ‘Stand here [beside your burnt offerings and let me make myself available to the Lord over there]….’ And God appeared to Balaam and he placed a word (davar) in his mouth”: Like a man who places a bit upon the mouth of his animal and twists him to where he wants [it to go]. So was the Holy One, blessed be He, twisting his mouth. When he said to him, “Return to Balak and bless them,” he said, “Why should I go to him to anguish him?” [So] he sought to go to [his own home] and not to Balak. The Holy One, blessed be He, put a bit into his mouth, [and said] (in Numb. 23:16, cont.) “Return to Balak and speak thus.” (Numb. 23:17) “So he came unto him, and there he was standing beside his burnt offerings [together with the ministers of Moab].” Concerning the first occasion, it is written (in Numb. 23:6), “with all the ministers of Moab.” When they saw that they had derived no benefit at all, they left him; and only a small portion of the ministers of Moab were left with him. (Numb. 23:17) “Balak said to him, ‘What did the Lord say’”: When he saw that [Balaam] was not in control of himself to say what he wanted, [Balak] sat himself down and mocked him. As soon as he saw that he was mocking him, Balaam said to him, “Get up from there. It is not fitting to sit while the words of the Omnipresent are being spoken.” (Numb. 23:18) “Rise up Balak and listen; give ear to me, you son of Zippor”: Both of them were [distinguished] sons of [undistinguished] fathers, for they had made themselves greater than their fathers.⁴⁰On the importance of having a distinguished lineage, see, e.g., Ta‘an 21b. [Hence] (in Numb. 24:3), “An oracle of Balaam son of Beor (literally, his son is Beor)”; (in Numb 23:18) “give ear to me, you son of Zippor (literally, his son is Zippor)!” ⁴¹The unusual wording of Numb. 23:18 and 24:3 suggests that Balak and Balaam both had fathers undistinguished enough to be called their sons. (Numb. 23:19) “God is not a human, that he should speak falsehood”: He is not like flesh and blood. [When a person of] flesh and blood acquires friends and finds others nicer than they, he forsakes the former ones. But [the Holy One, blessed be He,] is not like that. It is not possible [for Him] to be false to the oath of the early ancestors. (Ibid., cont.) “Has he promised and not fulfilled”: (This phrase can also be read as, “He has promised and not fulfilled.”) When he promises to bring evils upon them, He will cancel them, if they have repented. You find it written (in Exod. 22:19), “Whoever sacrifices to a god shall be devoted to destruction.” When they made the calf, they merited destruction. So I thought to curse and destroy them. But when they repented a little, He suspended [any punishment] and (according to Exod. 32:14) “The Lord repented of the evil which He had planned to do to His people.” And so too in many places. As he said to Jochaniah (in Jer. 22:30), “as none of his seed shall succeed….” But He said (in Hag. 2:22), “And I will overturn the thrones of kingdoms and destroy the might of the kingdoms of the nations,” [since it is stated] (Hag. 2:23), “’On that day,’ declares the Lord of Hosts, ‘I will take you, O My servant Zerubbabel son of Shealtiel,’ declares the Lord, ‘and make you as a signet.’” And so He suspended what He said to his [grand]father (in Jer. 22:24), “’As I live,’ declares the Lord, ‘if you, O King Coniah, son of Jehoiakim, of Judah, were a signet on My right hand, I would tear you off even from there.’” And so with the men of Anatoth, it is written (in Jer. 11:23), “No remnant shall be left of them, for I will bring disaster on the men of Anathoth.” [But] once they repented, see what is written (in Neh. 7:27), “The men of Anatoth were one hundred [and twenty-eight].” (Numb. 23:21) “No one has beheld falsehood in Jacob […]”: Balaam said, “He does not pay attention to the transgressions in their hands, He only pays attention to their merit.” (Numb. 23:21, cont.) “The Lord their God is with him”:⁴²In the Biblical context the HIM would normally refer to Israel, but the midrash understands this HIM in the singular throughout this paragraph. You (Balak) said to me (in Numb. 23:7), “Come, curse [Jacob] for me.” If an orchard has no keeper, a thief is able to harm it; or if the keeper falls asleep, the thief will enter [it]. But in the case of these people (according to Ps. 121:4), “Behold, the One keeping Israel shall neither slumber nor sleep.” So how can I harm [Israel]? (Numb. 23:21) “The Lord their God is with him (i.e., Moses)”: Balak said to him, “Since you cannot touch them because of Moses, who protects them, look at [Joshua,] his successor, and what he will be.” He said to him, “He also will be strong like him.” (Numb. 23:21, cont.) “A royal war cry is within him.” He is blowing [a trumpet], giving a war cry, and throwing down a wall.⁴³I.e., the wall of Jericho. (Numb. 23:22) “God brings them out of Egypt”: You said to me (in Numb. 22:5), “’Here is a people that has come out of Egypt,’ on their own. But that is not so. Rather [God] brought them out.” (Ibid., cont.) “Like the heights⁴⁴Rt.: T‘P. The word can also mean “horns” and is so translated in most English versions in order to fit the context of the next word (R’M), which is then understood to mean “wild ox.” See the following note. of His loftiness (r'm)”:⁴⁵In most translations the word is understood to mean “wild ox,” but the midrash regards it as a derived from the root RWM, a verb meaning “to be high.” Such is His nature. [When] they sinned a little, He brought them down like a bird, as stated (in Hos. 9:11), “Ephraim's glory shall fly away like a bird.” [When] they are worthy, He raises them up and exalts (rt.: rwm) them on high like a bird. Thus it is stated (in Is. 60:8), “Who are these that fly like a cloud?” (Numb. 23:23) “There is no augury in Jacob and no divination in Israel”: Here you are (Balak) practicing augury and divining in what place you may prevail against them, but they are not like that. When they have to fight against enemies, a high priest stands up and puts on urim and thummim, which are asked about [the will of] the Holy One, blessed be He. So all the gentiles practice divination and augury, but these (Israelites) prove them false through repentance. It is so written (in Is. 44:25), “Who frustrates omens of liars and confounds diviners.”⁴⁶Cf. yShab. 6:9 (8d). (Numb. 23:23, cont.) “Now it is said for Jacob and for Israel, ‘What has God done?’”: His (i.e., Balaam's) eye saw that Israel was sitting (yoshevim) before the Holy One, blessed be He, like a pupil before his master in the future to come and was asking Him why each and every parashah was written; and so it says (in Is. 23:18), “for her⁴⁷The midrash reads the HER as referring to Torah, but in the context of Isaiah the HER refers to Tyre as a harlot. profits shall belong to those who dwell (yoshevim) before the Lord […].” It also says (in Is. 30:20), “and no more shall your Teacher hide Himself, for your eyes shall see your Teacher.” The ministering angels will ask them, “What has the Holy One, blessed be He, taught you?” As they cannot enter their (i.e., Israel's) precincts, as stated (in Numb. 23:23), “now it is said for Jacob and for Israel, [‘What has God done?’]” (Numb. 23:24) “Here is a people rising up like a lion.” You have no nation in the world like them. Here they are sleeping away from the Torah and the commandments. [Then] having risen from their sleep, they stand up like lions. Quickly reciting the Shema', they proclaim the sovereignty of the Holy One, blessed be He. Then having become like lions, they embark on worldly business pursuits. If one of them should stumble with all of them, or if destroying demons come to touch one of them, he proclaims the sovereignty of the Holy One, blessed be He.⁴⁸On reciting the Shema‘ to be safe from demons, see yBer. 1:1 (2d); Ber. 5a; M. Pss. 4:9. (Numb. 23:24, cont.) “It (a lion) does not sleep until it has eaten its prey”: When he (the reader) says (in the Shema' of Deut. 6:4), “the Lord is one,” the destroying demons are destroyed on his account, [and] they intone after him (as the liturgical response), “Blessed be the name of His glorious kingdom forever and ever,” and flee.⁴⁹In reciting the proper liturgical response to the Shema‘, even the demons recognize the sovereignty of the Holy One. Moreover, through the recitation of the Shema' he is sustained from the day watch to the night watch.⁵⁰I.e., his guardian angels for the morning and the night. And when he goes to sleep, he entrusts his spirit into the hand of the Holy One, blessed be He, as stated (in Ps. 31:6), “Into Your hand I entrust my spirit.”⁵¹Cf. Ber. 5a. Then when he awakens [and] proclaims the sovereignty of the Holy One, blessed be He, the night watch transfers him to the day watch. Thus it is stated (Ps. 130:6), “My soul [yearns] for the Lord more than the watchmen for the morning, the watchmen for the morning.” For that reason Balaam says, “What nation is like this one.” (Numb. 23:24, cont.) “[And drunk] the blood of the slain”: He prophesied that Moses would not die, until he had taken vengeance upon him and the five kings of Midian, as stated (Numb. 23:24), “it does not sleep until it has eaten its prey,” this [prey] is Balaam; “and drunk the blood of the slain,” [these are the five kings of Midian. It is so stated] (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses.” (Numb. 31:6) “With the vessels of the sanctuary”: This is the [high priestly diadem] plate upon which it is written (according to Exod. 28:36), “holy to the Lord.”⁵²For a description, see Shab. 63b; Suk. 5a. (Numb. 31:6, cont.) “And the trumpets for sounding the alarm in his hand”: Moses said to Israel, “Balaam the wicked is practicing magic for you⁵³Cf. the parallel account in Gen. R. 20:20, which reads, “for them.” and is making the five kings fly. Show him the [high priestly diadem] plate on which the name of the Holy One, blessed be He, is engraved,⁵⁴Galuf. Cf. Gk.: glufein (“to engrave.”) and they will fall down before you.” You know that it is so written (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses […] and Balaam ben Beor [with the sword].” What did that wicked man want with the kings of Midian? Is it not in fact written (in Numb. 24:25), “Then Balaam arose and went back to his own place?” It is simply this: when he heard that twenty-four thousand [Israelites] had fallen (in Numb. 25:9) through his counsel,⁵⁵See Deut. R. 1:2. he returned to get his wage. For that reason Balaam ben Beor is recorded (in Numb. 31:8) together with the five kings of Midian.

(Numb. 23:21:) NO ONE HAS BEHELD FALSEHOOD IN JACOB. Balaam said: He has neither paid attention to the transgressions at their hands nor at their pride.⁷⁶Tanh., Numb. 7:14. (Numb. 23:21, cont.:) THE LORD THEIR GOD IS WITH HIM.⁷⁷In the biblical context the HIM would normally refer to Israel, but the midrash understands this HIM in the singular throughout this paragraph. You (Balak) said to me (in Numb. 23:7): COME, CURSE <JACOB> FOR ME. If an orchard has no keeper, a thief is able to harm it; or if the keeper falls asleep, the thief will enter <it>. But in the case of these people (according to Ps. 121:4): BEHOLD, THE ONE KEEPING ISRAEL SHALL NEITHER SLUMBER NOR SLEEP. So how can I harm <Israel>? (Numb. 23:21:) THE LORD THEIR GOD IS WITH HIM (i.e., Moses). Balak said to him: Since you cannot touch them because of Moses, their minister, look at his successor. What will he be? He said to him: He also will be strong like him. (Numb. 23:21:) THE LORD THEIR GOD IS WITH HIM (i.e., Joshua); A ROYAL WAR CRY IS WITHIN HIM. He is blowing <a trumpet>, giving a war cry, and throwing down a wall.⁷⁸I.e., the wall of Jericho.

The soul is like its Creator. Just as the Holy One, blessed be He, sees and is not visible, so the soul sees and is not visible. Just as the Holy One, blessed be He, has no sleep in His presence, so the soul does not sleep. Just as the Holy One, blessed be He, bears His world, so the soul bears all the body. All souls are His, as it is said, "Behold, all souls are mine" (Ezek. 18:4).

...Just as a vine has large and small clusters and the large ones hang lower, so too the Jewish people: Whoever labors in Torah and is greater in Torah, seems lower than their fellow [due to their humility]...

Similarly, (Psalms 121:4) "Behold, He neither slumbers or sleeps, the Watcher of Israel." Is it Israel alone that He watches? Does He not watch over all? As it is written (Job 12:10) "In His hand is the soul of every living thing and the spirit of all the flesh of man." What is the intent, then, of "the Watcher of Israel"? — It is as if He watches only over Israel. And because of that watching, He watches over all along with them.