Midrash su Salmi 17:14

R. Hamnuna said: "The first account for which a man is called to justice after he dies is concerning studying the Torah, as it is said (Ps. 17, 14) As one letteth loose [a stream] of water, so is the beginning of strife." R. Huna said: "Strife is likened to an inroad made by a burst [of water], once entering it, it widens more and more."

There was one who used to say: "Happy is he who hears [himself abused] and minds it not; he will escape a hundred evils." Said R. Samuel to R. Juda: "This is written in the Scripture (Ps. 17, 14) As one letteth loose a stream of water so is the beginning of strife." There was another man who used to say: "A thief is not killed for stealing two or three times." And Samuel said to R. Juda: "This is also written in a passage (Am. 2, 5) Thus hath said the Lord, for three transgressions of Israel, and for four, will I not turn away their punishment." There was another man who used to say: "Seven pits are open for the righteous man [and he escapes]; but one for the evil doer into which he falls." Samuel said to R. Juda; "This also is written in a passage (Prov. 24, 16) For a righteous man falleth seven times, and riseth up again; but the wicked stumble under adversity." There was another man who used to say: "Let him whose cloak the court has taken away, sing a song and go on his way." Samuel said to R. Juda: "This is also written in the Scriptures (Ex. 18, 23) The whole of this people [including the loser] will come to its place in peace." There was another man who used to say: "When she slumbers, the basket [upon her head] drops — i.e., laziness begets ruin." Samuel again said to R. Juda: "This is written in the Scriptures (Ecc. 10, 18) Through slothful hands the rafters will sink," etc. There was another man who used to say: "The man on whom I relied lifted up his club and stood against me." Samuel said to R. Juda. "This is written in the following passage (Ps. 41, 10) Yea, even the man that should have sought my welfare, in whom I trusted, who eateth my bread, hath lifted up his heel against me."

It is taught that Abba Benjamin says: "I was always sorry for two things, that my prayer should be in front of my bed, and my bed should be placed between the north and the south." My prayer should be in front of my bed. What is meant by 'in front of my bed'? Shall I say it means to pray near the bed? Has not R. Juda said in the name of Rab, and according to others it was R. Joshua b. Levi who said: "Whence do we learn that he who prays shall have nothing between him and the wall? It is said (Is. 38, 2.) Then did Hezekiah turn his face to the wall, and prayed unto the Lord." [Hence we see, that a man ought not to pray before his bed.] Do not say 'Before the bed,' but say 'Immediately after rising.' And what does he mean by 'My bed shall be placed between the north and the south'? This refers to what R. Chama the son of R. Chanina and according to others R. Isaac said: "He who places his bed between the south and the north will have male children; as it is said (Ps. 17, 14.) And whose belly thou fillest with thy hidden treasury they will be satisfied with sons." Rab. Nachman b. Isaac said: "It will also prevent his wife from having a mis-carriage; for it is written here. Thou fillest their belly, and it is written there (Gen. 25, 24.) And when her days to he delivered were fulfilled." It was taught that Abba Benjamin says: "Two entered the synagogue to pray; one of them finished his prayer first and went out without waiting for his friend; will his prayer be torn to pieces, as it is said (Job 18, 4.) He teareth himself in his anger: shall for thy sake the earth be forsaken? And moreover he causes [by his action] the Shechina to depart from Israel, as it is said (Ib. ib. ib.) And shall the Tzur move away out of His place? And the word Tzur, refers only to the Holy One, praised be He! as it is said (Deu. 32, 18.) Of the Rock (Tzur) that begot thee thou wast unmindful." And if he waits for his friend what shall his reward be? (Fol. 6a) R. Jose the son of R. Chanina said: "He will be worthy of the following blessings which are said (Is. 48, 18.) Oh, that thou hadst but listened to my commandments! Then would have been as a river thy piece. and as the waves of the sea, thy prosperity." We are taught that Abba Benjamin says: "The prayers of men are not heard [by God] save only when they come from the synagogue, for it is written (I Kin. 8, 28.) To listen, unto the song of Thy praise and unto Thy prayer, i.e., in the place where songs of praise are said, there should be the place of prayer." Rabin b. R. Ada said in the name of R. Isaac: "Whence do we learn that God frequents the synagogue? It is said (Ps. 82, 1.) God standeth in the Congregation of God; whence do we learn that when ten men are praying together the Sheehina rests with them? It is said (Ib.) God standeth in the congregation of God; whence do we learn that when three are sitting and discharging judgment, the Sheehina rests with them? It is said (Ib.) In the midst doth He judge. And whence do we learn that when two are sitting together and studying the Torah. the Sheehina is with them? It is said (Malachi 3, 16.) Then conversed they that feared the Lord, one with another; and the Lord listened and heard it, and there was written a book of remembrance before him for those who feared the Lord and for those who respect his name." What should be understood by the words. And for those who respect His name? R. Ashi said: "Even when one intended to observe a commandment but was accidentally prevented from doing so, it is credited to him as if he had actually observed it." And whence do we learn that even if one sits and studies the Torah, the Sheehina is with him? It is said (Ex. 20, 24.) In every place where I shall permit my name to be mentioned, I will come unto thee and I will bless thee. Now let us see, since we know that the Sheehina is even with one, why is it necessary to infer that it rests with two? Because if two study together the Sheehina inscribes their words in the book of remembrances; for one, however, it does not inscribe his words in the book of remembrances. Since we know that when two study, the Sheehina is with them, why do we need any inference for three? Because we should not think that discharging judgment is merely bringing peace and nothing else, and the Sheehina therefore is not with them. It informs us then that discharging judgment is as important as the Torah: and since we know that the Sheehina is with three, why do we need the inference concerning ten? Because in the case of ten people, the Sheehina precedes, but for three, the Sheehina does not appear until the three are together.