Midrash su Salmi 6:78

[It is written] (Ps. 66, 1.) A prayer of David, preserve my soul, for I am pious. R. Levi and R. Isaac both explain this passage. One said: "Thus said David before the Holy One, praised be He! 'Sovereign of the universe, am I not pious? Whereas all the kings of the east and west sleep until the third hour of the day, I rise at midnight to praise Thee.'" And the other said: "Thus said David before the Holy One, praised be He! 'Sovereign of the universe, am I not pious, whereas all the kings of the east and west sit companies in their glory, my hands are soiled in blood, membraneous-bag and after-birth in order to decide questions pertaining to family life; and moreover, whatever I do, I first consult Mephi-bosheth my teacher, saving to him: Meplu-bosheth my teacher, have I properly convicted? Have I properly acquitted? Have I properly declared pure? Have I properly declared impure? And I do not feel degraded [asking this].'" R. Joshua, the son of Ide, said: "What is the Biblical passage [that refers to this]? It is written (Ps. 119, 46.) And I will speak of thy testimony before kings and will not he ashamed." We are taught that his name (David's teacher) was not Mephi-bosheth but Ish-bosheth. Why was he called Mephi-bosheth? Because he insulted David during Halachic discussions; therefore, [because David humbly accepted these reproaches,] David was rewarded and Kilab came forth from him and R. Jochanan said: "His name was not Kilab but Daniel; why then was he called Kilab? Because he reproached Mephi-bosheth in matters of Halacha, and concerning him (Kilab) Solomon said in his wisdom (Pr. 23, 15.) My son, if thy heart be wise, my heart shall rejoice, even mine. And it is also said (Ib. 27, 11.) Become wise, my son, and cause my heart to rejoice that I may give an answer to him that reproacheth me." Why, did David call himself pious? Is it not written (Ps. 27, 13.) Unless I had to see the goodness of the Lord in the land of life, and we are taught in the name of R. Jose, "Why is the word Lulei (unless) dotted? David said before the Holy One, praised be He! 'Sovereign of the universe, I assuredly trust in Thee, knowing that Thou wilt properly reward the just when the time shall come [in the future world], but I doubt whether I shall have a share in them,' [Hence we infer that David did not consider himself a pious man.]" He was afraid because of the sin, as R. Jacob b. Ide said; for R. Jacob b. Ide raised the following contradictory question: "It is written (Gen. 28, 15.) And behold, I, (God) am with thee, (Jacob), and will keep thee withersoever thou goeth. And it is written (Ib. 32, 8.) And Jacob was greatly afraid and he felt distressed. [Why was he afraid after the Lord promised to be with him?] Jacob said: 'Perhaps there is some cause of sin which will prevent the fulfillment of His promise;' as we have been taught: 'It is said (Ex. 15, 16.) Till thy people pass over, O Lord, till this people pass over, which Thou hast purchased. Till thy people pass over, O Lord: refers to the first entrance, [into the land of Israel]; Till this people pass over which Thou hast purchased; refers to the second entrance [in the days of Ezra]. From this, declared the sages, it can be inferred that Israel was to be brought in [into the land of Israel] during the days of Ezra by the same miracles through which they entered the first time, in the days of Joshua ben Nun, but Israel's sins prevented the fulfillment of this."

“Boaz said to her at mealtime: Come here, and eat of the bread, and dip your loaf in the vinegar. She sat beside the reapers and he handed her roasted grain, and she ate, was sated, and there was some left over” (Ruth 2:14).
“Boaz said to her at mealtime: Come here.” Rabbi Yoḥanan interpreted this [verse] with six approaches. [According to one approach, this verse] is referring to David. “Come here [halom],” – draw near to kingship, as halom means nothing other than kingship, as it is written: “[King David came and he sat before the Lord and said: Who am I, my Lord God, and who is my household, that You have brought me to this point [halom]?” (II Samuel 7:18). “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Lord, do not rebuke me in Your wrath” (Psalms 6:2).¹⁸⁵This verse was stated by David. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rav Huna said: Those six months that David was fleeing from Avshalom are not included in the tally,¹⁸⁶Of the years of David’s reign. as he would gain atonement with a female goat like a commoner.¹⁸⁷A commoner brings a female goat as a sin-offering (Leviticus 4:27-28), whereas a king brings a male goat (Leviticus 4:22–23). Thus, Rav Huna is stating that during those six months David did not have the status of a king. “He handed her roasted grain” – the kingship returned to him, as it is stated: “Now I know that the Lord has redeemed His anointed” (Psalms 20:7). “She ate, was sated, and there was some left over” – [David] eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Solomon. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship, as it is stated: “Solomon's provision for one day was thirty kor of fine flour, and sixty kor of meal” (I Kings 5:2). “Dip your loaf in the vinegar” – these are his sullied actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rabbi Yoḥai bar Ḥanina said: An angel in the image of Solomon descended and sat on his throne, and Solomon would circle among the entrances of Israel¹⁸⁸Seeking charity and say: “I am Kohelet , I was king over Israel in Jerusalem” (Ecclesiastes 1:12). What did one of them do? She gave him a bowl of grits and struck him on his head with a reed, and said to him: ‘Isn’t Solomon sitting on his throne, and [yet] you say: I am Solomon king of Israel?’ “He handed her roasted grain” – the kingship returned to him. “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Hezekiah. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Isaiah said: Let them take a cake of figs [and spread it on the rash and he will live]” (Isaiah 38:21).¹⁸⁹The verse is stated regarding Hezekiah. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it says: “So said Hezekiah: A day of distress and chastisement” (Isaiah 37:3). “He handed her roasted grain” – the kingship returned to him, as it is stated: “He was exalted in the eyes of all nations thereafter” (II Chronicles 32:23). “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Menashe. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – that he sullied his actions like vinegar due to his evil actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it is written: “The Lord spoke to Menashe and his people, but they would not pay heed. The Lord brought the officers of the army of the king of Assyria against them, and they took Menashe captive in manacles” (II Chronicles 33:10–11). Rabbi Abba bar Kahana said: They were manacles of iron and bronze. Rabbi Levi bar Ḥayyata said: They made a bronze cauldron and kindled a fire beneath it. He was crying: ‘Idol so-and-so, idol so-and-so, rescue me!’ When he saw that they were of no avail to him at all, he said: ‘I remember that my father would read to me: “In your distress [all these things] will find you…For the Lord your God is a merciful God [He will not forsake you]” (Deuteronomy 4:30–31). I will cry to Him. If He answers, that is good; if He does not answer, everything is one, all the gods are the same.’ At that moment, the ministering angels arose and sealed all the supernal windows, and they said before Him: ‘Master of the Universe, a person who placed an idol in the Sanctuary, are You accepting him through repentance?’ He said to them: ‘If I do not accept him through repentance, I would thereby be locking the door before all penitents.’ What did the Holy One blessed be He do? He excavated an opening beneath His throne of glory, in a place that no angel has control. That is what is written: “He prayed to Him, He acceded to his entreaty [vaye’ater] and He heard his supplication” (II Chronicles 33:13). Rabbi Levi said: In Arabia, they call excavation atira. “He handed her roasted grain” – the kingship returned to him, as it is stated: “He returned him to Jerusalem, to his kingdom” (II Chronicles 33:13). With what did He return him? Rabbi Shmuel in the name of Rabbi Aḥa said: He returned him with the wind. This is what is said: He causes the wind to blow. “She ate, was sated, and left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, it is referring to the messianic king. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “He was pained by our transgressions” (Isaiah 53:5). “She sat beside [mitzad] the reapers” – his kingship is destined to be temporarily captured [litzod] from him, as it says: “I will gather all the nations to Jerusalem for the war and the city will be captured” (Zechariah 14:2). “He handed her roasted grain” – it is destined to return to him, as it is stated: “He will smite the land with the rod of his mouth” (Isaiah 11:4). Rabbi Berekhya in the name of Rabbi Levi: Like the initial redeemer, so the ultimate redeemer. Just as the initial redeemer was revealed, and then was again concealed from them, and for how long was he concealed from them, for three months, as it is stated: “They encountered Moses and Aaron” (Exodus 5:20);¹⁹⁰The midrash interprets this as referring to the officers of the Israelites meeting Moses and Aaron after Moses returned from a three-month hiatus in Midyan. See Shemot Rabba 5:19, which similarly states that Moses departed to Midyan, but states that it was for six months. so too, the ultimate redeemer will be revealed to them and concealed from them. How long will he be concealed from them? Rabbi Tanḥuma in the name of the Rabbis: Forty-five days; that is what is written: “From the time the daily offering is abolished…[one thousand two hundred and ninety days]” (Daniel 12:11), and it is written: “Happy is one who waits and it comes [to one thousand three hundred and thirty-five days]”(Daniel 12:12). These extra days, what are they? Rabbi Yitzḥak ben Ketzarta in the name of Rabbi Yona: These are the forty-five days that Israel will gather and eat saltwort; that is what is written: “Who pick saltwort from the bushes.” (Job 30:4).
Where will he lead them?¹⁹¹Where will the messianic king lead the Jewish people? To the Judean Desert, as it is stated: “Behold, I will seduce her and I will lead her to the desert” (Hosea 2:16). [There is] one who says: To the wilderness of Siḥon and Og, as it is stated: “I will yet settle you in tents as in the days of the appointed times” (Hosea 12:10). Anyone who believes in him will live, and one who does not believe in him will go to the nations of the world and they will kill him. Rabbi Yitzḥak bar Maryon said: Ultimately, the Holy One blessed be He will appear to them and rain down manna for them, “and there is nothing new under the sun” (Ecclesiastes 1:9).
Alternatively, “come here,” is referring to Boaz, draw near and “eat of the bread,” this is the bread of the reapers. “Dip your loaf in the vinegar,” as it is the way of reapers to dip their loaves in vinegar. Rabbi Yonatan said: From here it is derived that one takes out sour foods to the threshing floors. “She sat beside the reapers,” she certainly sat alongside them.¹⁹²But not in their midst, for reasons of modesty. “He handed her roasted grain,” a light, small amount, with his two fingers. Rabbi Yitzḥak said: You derive from this one of two matters: Either a blessing rested on the fingers of that righteous man, or that a blessing rested on the innards of that righteous woman. From where? It is from that which is written: “She ate, was sated, and there was some left over.”¹⁹³If he gave her just a pinch of roasted grain, how could she have been sated, with grain to spare? It stands to reason that the blessing rested on the innards of that righteous woman.
Rabbi Yitzḥak bar Maryon said: The verse comes to teach you that if a person performs a mitzva he should perform it wholeheartedly, as had Reuben known that the Holy One blessed be He was dictating in his regard: “Reuben heard and he rescued him from their hands” (Genesis 37:21),¹⁹⁴This verse is stated regarding Reuben saving Joseph from his brothers, who wanted to kill him. he would have taken him to his father on his shoulder. Had Aaron known that the Holy One blessed be He was dictating in his regard: “Behold, he is emerging to meet you” (Exodus 4:14), he would have emerged to meet [Moses] with drums and dancing. Had Boaz known that the Holy One blessed be He was dictating in his regard: “He handed her roasted grain, and she ate, was sated, and there was some left over,” he would have fed her fattened calves. Rabbi Kohen and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: In the past, a person would perform a mitzva and the prophet would write it. Now, when a person performs a mitzva, who writes it? Elijah writes it, and the messianic king, and the Holy One blessed be He affixes a seal for them. That is what is written: “Then those who feared the Lord spoke one with another, [and the Lord heeded, and heard, and a book of remembrance was written before Him]” (Malachi 3:16).

(Numb. 8:5-6:) “Then the Lord spoke [unto Moses saying], ‘Take the Levites.’” Let our master instruct us: How many strings were on the harp which the Levites played?¹Numb. R. 15:11. So said R. Judah:²T‘Arakh. 2:7; ‘Arakh. 13b. There were seven (shb') strings on that harp, as stated (in Ps. 16:11), “In Your presence there is fullness (rt.: sb')³Since the S here is a Hebrew sin in the unpointed text SB‘ is identical with ShB‘. of joy.” Do not read [the word pointed as] sova' ("fullness") but [as] sheva' ("seven"). So also did David say (in Ps. 119:164), “With seven a day do I praise You.⁴M. Pss. 81:3; PR 21:1. A more traditional translation of Ps. 119:164 would read: SEVEN TIMES A DAY DO I PRAISE YOU. Moreover, in the days of the messiah it will be made with eight [strings]. Therefore David has stated concerning the instrumental music (in Ps. 6:1), “For the leader; with instrumental music on the eight-stringed harp.” Furthermore in the future it will be made of ten [strings] as stated (in Ps. 144:9), “O God, let me sing to You a new song; let me play for You on a ten-stringed harp.” And who ordained them? Samuel and David, as stated (in I Chron. 9:22), “David and Samuel the seer ordained them in their office of trust.” Moreover, they [were the ones who] set up the divisions for singing. Now the Levites would stand on their platform and sing before the One who spoke for the world to come into being. See the love with which the Holy One, blessed be He, loved the Levites. So from the beginning the Holy One, blessed be He, chose them to serve Him. Therefore, the Holy One, blessed be He, said to Moses, “The Levites are extremely dear to Me. Take them in My name for a position of authority.” From where is it shown? From what they read on the matter (in Numb. 8:6), “Take the Levites.”

A shigayyon of David. (Psalm 7:1) — This is what the verse (Ecclesiastes 10:20) says: Even among those you know, do not curse the king... Don't curse a king in your generation, and don't curse a wealthy man in your generation. ...for the bird of heaven will bring the voice... Said Rabbi Yirmiyah: "This is the raven and the knowledge of augury." ...and the winged one will tell the matter. on account of that the walls have ears. The Holy Blessed One said to David, "Why are you cursing My annointed one?" All my enemies will be ashamed and terrified (Psalm 6:11). Who are your enemies? Is it not Saul? As you said on the day the LORD saved him from the hand of... Saul (Psalm 18:1)" He said before him, "Master of the universe, do not hold mistakes [shegagot] against me like brazen deeds! (Psalm 19:13) "Mistakes [shegiy'ot] who can understand?

(Numb. 8:5-6:) THEN THE LORD SPOKE <UNTO MOSES SAYING>: TAKE THE LEVITES. Let our master instruct us: How many strings were on the harp which the Levites played?³²Tanh. Numb. 3:7; Numb. R. 15:11} Thus did R. Judah teach:³³T‘Arakh. 2:7; ‘Arakh. 13b. There were seven (shB') strings on that harp, as stated (in Ps. 16:11): IN YOUR PRESENCE THERE IS FULLNESS (rt.: SB')³⁴Since the S here is a Hebrew sin in the unpointed text SB‘ is identical with ShB‘. OF JOY. Do not read <the word pointed as> sova' ("fullness") but <as> sheva' ("seven"). So also did David say (in Ps. 119:164): WITH SEVEN A DAY DO I PRAISE YOU.³⁵M. Pss. 81:3; PR 21:1. A more traditional translation of Ps. 119:164 would read: SEVEN TIMES A DAY DO I PRAISE YOU. Moreover, in the days of the Messiah it will be made with eight <strings>. Therefore David has stated concerning the instrumental music (in Ps. 6:1): FOR THE LEADER; WITH INSTRUMENTAL MUSIC ON THE EIGHT-STRINGED HARP. Furthermore in the age to come it will be made of ten <strings> as stated {SING TO GOD A NEW SONG…. }³⁶No Psalm has exactly these words but SING TO THE LORD A NEW SONG…. appears in Pss. 96:1; 98:1; and 149:1; as well as in Is. 42:10. [(in Ps. 144:9): O GOD, LET ME SING TO YOU A NEW SONG; LET ME PLAY FOR YOU ON A TEN-STRINGED HARP.] And who ordained them? Samuel and David. It is so stated (in I Chron. 9:22): DAVID AND SAMUEL THE SEER ORDAINED THEM IN THEIR OFFICE OF TRUST. Moreover, they <were the ones who> set up the divisions for singing. Now the Levites would stand on their platform and sing before the one who spoke for the world to come into being. See the love with which the Holy One loved the Levites. So from the beginning the Holy One chose them to serve him. Therefore, the Holy One said to Moses. Levites are extremely dear to me. Take them in my name for a position of authority. {Thus it is stated:} [From where is it shown? From what they read on the matter] (in Numb. 8:6): TAKE THE LEVITES.

(Numb. 14:1:) “Then the whole congregation raised (rt.: ntn) their voices; [and that night the people wept.]” This text is related (to Jer. 12:8), “[My heritage] has set (rt.: ntn) its voice against Me; therefore I have hated (rt.: sn') it.” The very voice with which you wept caused you to be punished by enemies (rt.: sn').⁴²Numb. R. 16:20, cont. Moreover, it was over this very generation that Isaiah said (in Is. 17:11), “In the day you plant, you see it flourish; and on the morning you sow, you see it bloom.” Isaiah said, “On the day that I went to plant you in the land, you produced slag; ‘and on the morning you sow, you see it bloom,’ it has flowered before the heat [of the day].” (Is 17:11, cont.:) “[But the] harvest flees on a day of sickness (nahalah) and human pain.” On the day that I went to give you your ancestral inheritance (nahalah), you became a manifesto in the world. And “human pain” refers to the divine punishment that you received as a legacy for [future] generations.⁴³Ta‘an. 29a; yTa‘an. 4:8 (or 5) (68d); Sot. 35a. Because the congregation wept in the night of the Ninth of Ab,⁴⁴See Ta‘an. 4:6: FIVE [CALAMITOUS] THINGS BEFELL OUR ANCESTORS ON THE SEVENTEENTH OF TAMMUZ AND FIVE ON THE NINTH OF AB…. ON THE NINTH OF AB IT WAS DECREED AGAINST OUR ANCESTORS THAT THEY SHOULD NOT ENTER THE LAND, THE TEMPLE WAS DESTROYED THE FIRST TIME AND THE SECOND TIME, BETHAR (THE CENTER OF THE BAR COCHBA REVOLT) WAS TAKEN, AND THE CITY [OF JERUSALEM] WAS PLOWED UNDER (after this revolt, but cf. Ta‘an. 29a). the Holy One, blessed be He, has said, “You have wept for nothing. I shall establish this night for you as [a night of] a weeping for [future] generations.” And from that hour a decree on the Temple was ordained for it to be destroyed and that the Children of Israel would go in exile among the nations. It is so stated (in Ps. 106:26-27), “So He raised His hand toward them [in an oath], to make them fall in the wilderness. And to make their seed fall among the gentiles, even to scatter them among the lands.” The raising of [the divine] hand was corresponding to the lifting up of the voice (in Numb. 14:1). (Numb. 14:2:) “And all the Children of Israel murmured against Moses and against Aaron; and the whole congregation said to them.” These are the sanhedraot. (Numb. 14:2, cont.:) “Would that we had died in the land of Egypt […].” [The matter] is comparable to a king at whose tribunal⁴⁵Gk.: Bema. a certain person came up for judgment.⁴⁶Numb. R. 16:21. He uttered a word from his mouth by which he convicted himself. The king set aside his bill of indictment⁴⁷Lat.: elogium; Gk.: elogion. and convicted him out of his own mouth. He said to him, “I am judging you by what has come out of your own mouth. So let it be for you according to what you have said.” Similarly the Holy One, blessed be He, said to them (in Numb. 14:29), “In this desert shall your carcasses fall.” (Numbers 14:28:) “’As I live,’ says the Lord, ‘as they have spoken in My ears.’” They began to say (in Numb. 14:3–9), “And why is the Lord bringing us [unto this land…]?” They also said to each other, “Let us appoint a leader and return to Egypt.” Then Moses and Aaron fell on their faces [before the whole assembly of the congregation of the Children of Israel]. Moreover, Joshua ben Nun and Caleb ben Jephunneh, of those who had explored the land, rent their clothes and spoke unto the whole assembly of the Children of Israel, …. “If the Lord is pleased with us, [He will bring us into this land]…. Only do not rebel against the Lord….” The people said to them, “We have no faith in you! Our brothers care for us more than you do.” Thus it is stated (in Deut. 1:28), “Where are we going up to? Our brothers have caused [our hearts] to melt (with fear).” (Numb. 14:10:) “So the whole congregation said to stone [them with stones].” And who was “them?” Moses and Aaron. (Ibid., cont.:) “Then the glory of the Lord appeared in the tent of meeting.” [This incident] teaches that they threw stones, but the cloud intercepted them. (Numb. 14:11:) “Then the Lord said unto Moses, ‘How long ('ad-'anah) will this people scorn Me, and how long ('ad-'anah) will they have no faith in Me?’” The Holy One, blessed be He, said, “I have uttered two cries (of 'ad-'anah) because of you.⁴⁸Numb. R. 16:22, cont.; see below, Numb. 4a:14. Your end shall be to cry out in the subjection of the four empires: (Ps. 13:2-3:) ‘How long ('ad-'anah), O Lord, will you forget me forever; how long ('ad'-'anah) will you hide Your face from me? How long ('ad-'anah) shall I take counsel in my soul with grief in my heart [all day]; how long ('ad-'anah) will my enemy be exalted over me?’ I cried out (in Numb. 14:27), ‘How long ('Ad-matay) shall this evil congregation [be murmuring against me]?’ Your end shall be to cry out (in Ps. 6:4), ‘My soul also is greatly dismayed; [and You, O Lord, how long ('ad-matay)]?’”

Rabbi Levi son of Rabbi says: A pure Menorah came down from heaven, as The Holy One Who is Blessed said to Moshe "You will make a Menorah of pure gold [alt: a pure Menorah of gold]" (Shmot 25:31) [Moshe] responded: how will we make it? [God] responded "It will be made of hammered work [mikshah]" (Shmot 25:31). Nevertheless, Moshe struggled [nitkasha] and went down and forgot its manner of work. He went up and said: My Master, how will we make it? [God] said "It will be made of hammered work." Nevertheless, Moshe struggled and went down and forgot. He went up and said: My Master, I forgot it. [God] showed Moshe and Moshe still struggled. [God] said to him: "See and do" (Shmot 25:40), and took a Menorah of fire and showed him how it was made. Nevertheless, it was a struggle for Moshe. The Holy One Who is Blessed said to him: Go to Betzalel, and he will make it. [Moshe] told Betzalel and he immediately made it. He was amazed and said: For me, how many times did the Holy One Who is Blessed show me and I struggled to make it, but for you, who never saw it, you make it from your thoughts! Betzalel, you were standing in the shadow of God [b'tzel el] when the Holy One Who is Blessed showed me how to make it. Therefore, when the Temple was destroyed, the Menorah was hidden. And this is one of the five things that was hidden: the ark, the Menorah, the fire, the holy spirit, and the cherubs. When the Holy One Who is Blessed returns in [God]'s mercy and builds [God]'s house and sanctuary, [God] will bring them back to their place to make Jerusalem rejoice, as it says, "The arid desert shall be glad, The wilderness shall rejoice" (Isaiah 35:1), "It shall blossom abundantly, It shall also exult" (Isaiah 35:2).

22 (Numb. 14:11) “Then the Lord said unto Moses, ‘How long ('ad-'anah) will this people scorn Me, and how long ('ad-'anah) will they have no faith in Me?’”: The Holy One, blessed be He, said, “I have uttered two cries (of 'ad-'anah) because of you. Your end shall be to cry out in the subjection of the four empires: (Ps. 13:2-3,) ‘How long ('ad-'anah), O Lord, will you forget me forever; how long ('ad'-'anah) will you hide Your face from me? How long ('ad-'anah) shall I take counsel in my soul with grief in my heart [all day]; how long ('ad-'anah) will my enemy be exalted over me?’ I cried out (in Numb. 14:27), ‘How long ('Ad-matay) shall this evil congregation [be murmuring against me]?’ Your end shall be to cry out (in Ps. 6:4), ‘My soul also is greatly dismayed; [and You, O Lord, how long ('ad-matay)]?’” (Numb. 14:12) “I will strike them with pestilence”: Moses said, “Master of the world, look at the covenant with their ancestors, to whom You swore that You would raise up from them kings, prophets, and priests!” The Holy One, blessed be He, said to him, “But are you not one of their children?” (Ibid., cont.) “Then I will make you into a nation that is greater [and more numerous than they]!’” When Moses saw [how things were], he took a different course (in Numb. 14:13-14): “But Moses said unto the Lord, ‘When the Egyptians hear [what happened]…, they will say unto the inhabitants of this land.’” They will say, “He had no power to sustain them.” He said to him, “But have they not seen the miracles and the mighty deeds which I did for them in Egypt and by the sea?” They will say, “He was able to stand against us, [but] He was not able to stand against thirty one kings.³³See Josh. 12:9-14. Master of the universe, act on Your behalf. (Numb. 14:17) “So now please let the power of the Lord increase,” and let the principle of mercy overcome the principle of justice. (Ibid., cont.) “As you have promised, saying”: I said to You, “With what principle do You judge Your world,” as stated (in Exod. 33:13) “Please make Your ways known to me.” So you removed (rt.: 'br) [the principle of justice] from me (according to Exod. 34:6), “And the Lord passed by (rt.: 'br) [before] him, and proclaimed.” Fulfill that principle of which You told me; (according to Exod. 34:6) “The Lord, the Lord is of long patience, of great kindness…” (Numb. 14:19) “Please pardon [the sin of this people].” The Holy One, blessed be He, accepted his words and conceded to him, [as stated] (Numb. 14:20), “Then the Lord said, ‘I have pardoned like your words.’” As truly in the future, Egypt will say like your words.

“Even in your thought do not curse a king, and in your bedrooms do not curse the wealthy, as a bird of the heavens will carry the sound, and a winged one will tell the matter” (Ecclesiastes 10:20).
“Even in your thought do not curse a king” – Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He says to a person: Because I have given you intellect beyond that of the animal, the beast, and the birds, you curse and blaspheme before me? I gave you eyes and [the animal] eyes, you have ears and it has ears, you have hands and it has hands, you have feet and it has feet, you have a mouth and it has a mouth, he is like the beasts that perish [nidma].⁸⁶This is an adaptation in the singular of Psalms 49:21. The verse compares people to beasts, but the midrash reads it as implying a difference between people and animals, that animals cannot speak. Nidma means nothing other than silence; I have silenced it before you.⁸⁷Unlike people, animals cannot speak. See the honor that I have afforded you. But you do not understand all this goodness, “man does not understand the honor” (Psalms 49:21).
Another matter: “Even in your thought do not curse a king” that is in your generation, “and in your bedrooms do not curse the wealthy” – do not curse the wealthy of your generation. “As a bird of the heavens” – Rabbi Yirmeya ben Elazar said: This is the raven, by means of bird divination.⁸⁸The king or wealthy people might find out what you said from the ravens, by means of bird divination. “And a winged one will tell the matter” – because the wall has ears.
Another matter: “Even in your thought do not curse a king” – the King of the world; “and in your bedrooms do not curse the wealthy” – the wealthy One of the world. “As a bird of the heavens will carry the sound” – Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: There are some sounds that are for good and there are some sounds that are for evil. [There are] sounds for good, as it is stated: “The Lord heard the sound of your words…they have done well in everything that they spoke” (Deuteronomy 5:24). Ḥiyya bar Ada and bar Kappara: Ḥiyya bar Abba said: For good [hatava], as in the preparation of [hatavat] the incense. Bar Kappara said: For good, as in the cleaning of [hatavat] the lamps. [There are] sounds for evil, as it is stated: “The Lord heard the sound of your words, and He was enraged and took an oath…” (Deuteronomy 1:34).
Rabbi Abbahu [said] in the name of Rabbi Taḥalifa his father in law: It is written: “As I took an oath in My wrath” (Psalms 95:11) – the Holy One blessed be He said: I took an oath in My wrath, but then I recanted; “that they⁸⁹The generation of the wilderness, which left Egypt. will not enter My place of rest” (Psalms 95:11) – they will not enter this resting place,⁹⁰The Land of Israel but they will enter another resting place.⁹¹The World to Come Rabbi Beivai said in the name of Rabbi Yehoshua ben Levi: [This is analogous] to a king who was angry at his son and expelled him from his palace and took an oath that he would not allow his son to enter the palace. What did he do [once he reconsidered]? It was [already] built; he dismantled it and rebuilt it, and brought his son into it. He thereby brings his son in and [still] fulfills his vow. So too, the Holy One blessed be He said: I took an oath in My wrath and recanted. They will not enter this resting place, but they will enter another resting place.
“And a winged one will tell the matter” – Rabbi Bon said: When a person sleeps, the body tells the soul [what it has done], the soul [tells it] to the spirit, the spirit to the angel, the angel to the cherub, and the cherub to the winged one. Who is that? It is the seraph. The seraph will bring the matter and tell it before He who spoke and the world came into being.
Another matter: “Even in your thought do not curse a king” – do not curse a king who is before you. “And in your bedrooms do not curse the wealthy” – a prominent person in your locale. “As a bird of the heavens will carry the sound” – the Holy One blessed be He said to David: Would you not say: “All my enemies shall be ashamed and frightened” (Psalms 6:11)? Who were your enemies? Was it not Saul? Would you not say: “On the day that the Lord rescued him from the hand of all his enemies and from the hand of Saul” (Psalms 18:1)?⁹²Thus, you cursed the king I appointed over Israel. David said: Master of the universe: Do You calculate them for me as intentional transgressions? Consider them as unwitting transgressions [shegagot] for me. That is what is written: “A meditation [shigayon] by David, a song that he sang to the Lord concerning the words of Kush the Benjamite (Psalms 7:1).⁹³Kush the Benjamite is a reference to Saul (see Moed Katan 16b).
Another matter: “Even in your thought do not curse a king” – this is Moses, as it is stated: “There was a king in Yeshurun” (Deuteronomy 33:5). “And in your bedrooms do not curse the wealth” – this is Moses. From where did Moses become wealthy? It was from the residue of the tablets. Rabbi Ḥanin said: He discovered a quarry of sapphires in his tent, and from that Moses became wealthy, as it is stated: “Carve for you two tablets of stone…” (Exodus 34:1), its carvings will be for you.

(Numb. 14:11:) THEN THE LORD SAID UNTO MOSES: HOW LONG ('ad-'anah) WILL [THIS PEOPLE] SCORN ME, [AND HOW LONG ('ad-'anah) WILL THEY HAVE NO FAITH IN ME]? The Holy One said: I have uttered two cries (of 'AD-'ANAH) because of you.⁵⁵Tanh., Numb. 4:13; Numb. R. 16:22, cont.; see below, Numb. 4a:14. Your end shall be to cry out four times in subjection to empires. (Ps. 13:2–3[1–2]:) HOW LONG ('ad-'anah), O LORD? WILL YOU FORGET ME FOREVER? HOW LONG ('ad'-'anah){, O LORD,} WILL YOU HIDE YOUR FACE FROM ME? HOW LONG ('ad-'anah) SHALL I TAKE COUNSEL IN MY SOUL WITH GRIEF IN MY HEART ALL DAY? HOW LONG ('ad-'anah) WILL MY ENEMY BE EXALTED OVER ME? (Numb. 14:27:) I CRIED OUT: HOW LONG ('ad-matay) SHALL THIS EVIL CONGREGATION <BE MURMURING AGAINST ME>? Your end shall be to cry out (in Ps. 6:4[3]): MY SOUL ALSO IS GREATLY DISMAYED; AND YOU, O LORD, HOW LONG ('ad-matay)?

Beloved are Israel, whom the Holy One Blessed be He surrounded with (seven) mitzvoth: Tefillin on the head and tefillin on the arm, mezzuzah on their doors, and tzitzith on the four corners of their garments. About them David said (Psalms 119:114) "(For these) seven in the day have I praised you." He entered the bathhouse and saw himself naked — whereupon he said: "Woe unto me that I am 'naked' of mitzvoth," but looking upon his circumcision, he uttered praise, viz. (Ibid. 12:1) "For the chief musician on the eighth, (circumcision, the eighth mitzvah, on the eighth day), a psalm of David."