Midrash su Salmi 7:78

R. Jochanan in the name of R. Jose said: "Whence do we learn that we must not attempt to appease a man at the moment of his excitement? It is written (Ex. 33, 14.) My presence shall walk before you, and I will give thee rest, i.e., the Holy One, praised be He! said unto Moses. "Wait for me until my excitement shall subside and I shall then give thee rest.' " Is wrath [to be ascribed] to the Holy One — praised be He? Yea! As it is taught; And a God who is angry every day (Ps. 7, 12). And how long does His anger last? For a moment. And how long lasts a moment? One fifty-eight thousand eight hundred and eighty-eighth part of an hour; and this is meant by the word Regga (moment); and no creature is able to determine that exact moment [when the anger arises] except Bilam the wicked, for it is written (Num. 24, 16.) And knoweth the knowledge of the most High. How is it possible? If he did not know even the temperament of his animal, how could he acquire a knowledge of the Most High? We must therefore say that he knew how to determine the exact hour in which the Holy One, praised be He! is angry. And this is meant by the prophet who said to Israel (Micha 6, 5.) O my people, do but remember what Balak the king of Moab resolved in order to know the gracious benefits of the Lord. What is meant by The gracious benefits of the Lord. R. Elazar said: "Thus said the Holy One, praised be He! unto Israel. 'Do but remember how many gracious benefits I bestowed unto ye, that I kept myself back from becoming angry during all the days of Bilam, the wicked; for my anger might have inflicted a great misfortune upon them [in that generation].' And this is meant by Bilam when he said. (Num. 23, 8.) How shall I denounce, whom God hath not denounced? And how shall I defy, when the Lord hath not defied?" And how long endureth His anger? A Regga (moment). How long does a Regga last? R. Abin and according to some R. Abina said: "A Regga lasts as long as it takes to utter it." And whence do we learn that God is angry? It is said (Ps. 30, 6.) For His anger is momentary, (but) life rests upon his favor. And if you wish I say from this (Is. 26, 20.) Hide thyself but for about a moment, until anger passeth away. And when is He angry? Abaye said: "During the first three hours of the day, when the crest of the cock becomes white and he stands on one leg." But the cock stands like that all the time? At all times it has red stripes [in the white crest], but in that particular hour there are no red stripes whatsoever. A certain heretic was in the neighborhood of R. Joshua b. Levi, and annoyed him exceedingly, questioning him about various passages. One day R. Joshua b. Levi took a cock, tied it to his bed and watched it, thinking that as soon as he would notice the sign, he would curse the heretic. But before the time came, sleep overtook him. So he said: "I learn from this [incident] that it is not proper to do such a thing: And he is beneficent in all His work, it is written (Ps. 145, 17.) and it is also written (Pr. 17, 26.) Punishment, even to the just, is not good." It was taught in the name of R. Meier: "At the time when the sun rises and all the heathen Kings of the East and West, with their crowns upon their heads, prostrate themselves before the sun, there-upon the Holy One, praised he He! immediately becomes angry."

Raba said to Rafram b. Papa: "Speak to us, Master, of those excellent things you said in the name of R. Chisda in reference to the synagogue." "This is what R. Chisda said," said [Rafram] to him: " 'What is the meaning of the passage (Ps. 87, 2.) The Lord loveth the gates of Zion more than all the dwellings of Jacob. The Lord loveth the gates that are marked with the signs of Halacha (laws) more than the synagogues and the houses of study.' and this agrees with R. Chiya b. Ami who said, in the name of Ulla: 'Since the destruction of the Temple, nothing has remained to the Holy One, praised be He! in His world, but four cubits of the Halacha [where it is studied].' " Abaye said: "At first I was accustomed to study in the house and pray in the synagogue, but since I heard what R. Cliiya b. Ami said in the name of Ulla, that since the destruction of the Temple, nothing has remained to the Holy One, praised be He! in his world but four cubits of the Halacha, I never prayed but where I studied.'" K. Ami and R. Assi, although they both had twelve synagogues in Tiberia, still did not pray elsewhere but between the pillars where they had studied. R. Chiya b. Ami, in the name of Ulla said: "A man shall always live in the same place where his teacher lives, for as long as Shimi b. Geira lived, solomon did not marry Pharaoh's daughter." Behold, we are taught that a man shall not live in the same place with his teacher! This is not difficult to explain, for the former deals with a disciple who bends before (obeys) his teacher, and the latter deals with a disciple who does not bend before (obey) his teacher. Another thing said R. Chiya b. Ami, in the name of Ulla: "He who enjoys life through the labor of his hand, is greater than he who fears God, for concerning the man who fears God, it is written (Ps. 112, 1.) Happy is the man who feareth the Lord; while concerning the man who enjoys the labor of his hand, it is written (Ib. 128, 2.) When thou eateth of the labor of thy hands: (then) wilt thou be happy, and it shall be well with thee. — Wilt thou be happy, in this world. And it shall be well with thee, in the world to come; but concerning the one who fears God it is not said, And it shall be well with thee."

“For the dream comes with much concern; and a fool's voice with many words” (Ecclesiastes 5:2).
“For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the generation of the Flood were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – due to the many words that they expressed from their mouths, and said: “What is the Almighty that we should serve Him…” (Job 21:15).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the generation of the Dispersion were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: “And we will make a name for ourselves…” (Genesis 11:4).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the Sodomites were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: Let the convention of passersby be forgotten from among us;¹Let us not allow the welcoming of guests or the performance of kindness to passersby. that is what is written: “And it forgets that a foot may crush it or a beast of the field trample it” (Job 39:15).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the Egyptians were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: “Who is the Lord that I should heed His voice…” (Exodus 5:2).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Sisera were due to the many evil concerns in which he engaged. “And a fool's voice with many words” – as it is stated: “He oppressed the children of Israel…” (Judges 4:3).
Another matter: “For the dream comes with much concern,” all the pain and suffering that the Holy One blessed be He brought upon Sennacherib were due to the many evil concerns in which he engaged. “And a fool's voice with many words” – because he cursed and blasphemed, as it is stated: “Who among the gods of all these lands rescued their land [from my hand, that the Lord will rescue Jerusalem from my hand?”] (Isaiah 36:20).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the tribes of Judah and Benjamin were due to the many evil concerns in which they engaged, as it is stated: “They denied the Lord” (Jeremiah 5:12).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Nebuchadnezzar were due to the many evil concerns in which he engaged, as it is stated: “Who is the god who will deliver you from my hands?” (Daniel 3:15).
Another matter “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Belshatzar were due to the many evil concerns in which he engaged, as it is written: “They drank wine and praised the gods of gold and silver…” (Daniel 5:4).
Likewise, you find regarding Pharaoh,²You find a dream that comes with much concern. as it is stated: “It was at the end of two full years [that Pharaoh dreamed]” (Genesis 41:1). Pharaoh said:³This is stated concerning the conclusion of the verse from Ecclesiastes, “and a fool’s voice with many words.” Who watches over whom; is it I over my god or my god over me? Is it not I who watches over my god? That is what is written: “It was at the end of two full years [that Pharaoh dreamed, and behold, he was standing over the Nile].”⁴Pharaoh was standing watch over the Nile, his god.
Likewise you find regarding Aḥashverosh; Rabbi Yehuda ben Rabbi Simon said: All night, Aḥashverosh was seeing Haman standing over him, with his sword drawn in his hand, removing his royal garment from upon him and his crown from upon his head, and seeking to kill him. He would awaken and say: What is this dream? This is a vision.⁵This is a prophetic vision from Heaven (Etz Yosef). Alternatively, this is but a vision, an inconsequential dream (Maharzu). Until when? Until the morning came. The king said: “Who is in the courtyard?” (Esther 6:4). They said to him: “Behold, it is Haman standing in the courtyard” (Esther 6:5). He said: ‘This is the dream’; “for the dream comes with much concern.” “Haman had come to the outer courtyard of the king’s palace, to say to the king to hang Mordekhai on the gallows that he had prepared for him” (Esther 6:4), [for himself] and for his comrades.⁶The verse could have sufficed with “that he had prepared.” “Him” is an allusion to Haman himself and his sons. [Similarly] it is written: “He prepared weapons of death for himself; his arrows will act against pursuers [ledolekim]” (Psalms 7:14).⁷These evildoers prepared weapons, but they themselves will ultimately be killed by them. What is ledolekim? Rabbi [Yehuda HaNasi] said: These are the wicked who cast fire [delek] upon them. Rabbi Yaakov of Kefar Ḥanan said: These are those who ignited the fire in the destruction of the Temple. The Rabbis say: These are the pursuers of Israel, as it is written: “On the mountains they pursued us” (Lamentations 4:19).
“Haman said in his heart” (Esther 6:6) – the wicked are under the control of their heart, as it is stated: “Esau said in his heart” (Genesis 27:41), “Yerovam said in his heart” (I Kings 12:26). However, the righteous, their hearts are under their control, as it is written: “Hannah, she was speaking to her heart” (I Samuel 1:13), “David said to his heart” (I Samuel 27:1), “Daniel resolved in his heart” (Daniel 1:8).⁸Literally: Daniel placed upon his heart. They are similar to their Creator, as it is stated: “The Lord said to His heart” (Genesis 8:21).
Rabbi Levi and the Rabbis: Rabbi Levi said: They think evil in their heart, and I think good in My heart.⁹This is stated from the perspective of God. The wicked plan to do evil to the righteous, but I ensure that the righteous will not be harmed. They think evil in their heart, and I judge them regarding their heart, as it is stated: “Their sword will come into their heart” (Psalms 37:15).
“Haman said in his heart” (Esther 6:6) – immediately, Haman responded and said: “Let them bring a royal garment” (Esther 6:8). He said to [Aḥashverosh]: ‘You have many garments, but [have them bring] the “royal garment,” the one that you wore on the day that you were crowned.’ “And a horse upon which the king has ridden” (Esther 6:8) – he said to [Aḥashverosh]: ‘You have many horses, but [have them bring] the horse upon which you rode on the day you were crowned.’ “And on whose head the royal crown was placed” (Esther 6:8) – when [Haman] mentioned the crown to him, his face contorted. [Aḥashverosh] said: ‘His time has come.’ That is what is written: “For the dream comes with much concern; and a fool's voice with many words.”

“Better than both of them is one who has not yet been, who has not seen the evil actions that are done under the sun” (Ecclesiastes 4:3).
“Better than both of them is one who has not yet been” – these are the one thousand generations that were in God’s mind to have created. How many of them were eliminated? Rabbi Yoḥanan says in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: Nine hundred and seventy-four generations, as it is stated: “He commanded the matter for one thousand generations” (Psalms 105:8).⁷God intended to give the Torah after one thousand generations, but He actually gave the Torah after just twenty-six generations.
Rabbi Yehoshua interpreted the verse regarding the Israelites at the time that they stood before Mount Sinai. Once they performed that act,⁸The sin of the Golden Calf Moses did not leave any corner of the ground on the mountain upon which he did not prostrate himself in prayer asking for mercy upon Israel, but he was not answered. Five angels of destruction harassed him: Anger, Destruction, Annihilation, Wrath, and Fury. Moses was fearful of them. What did he do? He relied on the actions of the patriarchs, and immediately mentioned them and said: “Remember Abraham, Isaac, and Israel Your servants” (Exodus 32:13). The Holy One blessed be He said to him: ‘Moses, what claims do the patriarchs of the world have against Me? If I come to be exacting with them, I have claims against them. I have a claim against Abraham, who said: “How will I know that I will inherit it” (Genesis 15:8)? I have a claim against Isaac, as it is stated: “Isaac loved Esau” (Genesis 25:28), but I hated him, as it is stated: “And Esau I hated” (Malachi 1:3). I have a claim against Jacob, who said: “My way is hidden from the Lord” (Isaiah 40:27).’ Once [Moses] said: “To whom You took an oath by Yourself” (Exodus 32:13), for the sake of Your name, at that moment, the Holy One blessed be He was filled with mercy, as it is stated: “The Lord reconsidered…” (Exodus 32:14). Immediately, three of the angels of destruction, Anger, Destruction, and Annihilation, departed, and two remained: Wrath and Fury. That is what is written: “For I was in dread due to the Wrath and the Fury” (Deuteronomy 9:19). He said before Him: ‘Master of the universe, am I able to withstand the two of them? You bear one and I will bear one.’ That is what is written: “Arise, Lord, in Your wrath [be’appekha]…” (Psalms 7:7).⁹This is expounded to mean that God will arise against His angel, Wrath [af]. From where is it derived that Moses withstood one, the angel of Fury [Ḥema]? It is as it is stated: “He said He would destroy them, were it not for Moses, His chosen one, who stood before Him in the breach to turn back His fury” (Psalms 106:23).¹⁰This is expounded to mean that Moses stood in the breach against the angel of destruction, Fury [Ḥema]. It is regarding that moment that he said: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.¹¹Solomon thus states from the perspective of Moses: The dead, namely Abraham, Isaac, and Jacob, were able to have a greater effect than the living, namely my associates and me.
Rabbi Shmuel bar Naḥman interpreted the verse regarding David. When Solomon built the Temple, he requested that fire descend from the heavens, but it did not descend. He sacrificed one thousand burnt offerings, but it did not descend. He prayed twenty-four prayers, but it did not descend, until he said: “Remember the good deeds of David your servant” (II Chronicles 6:42), [and then] it descended immediately, as it is stated: “When Solomon concluded praying, the fire descended” (II Chronicles 7:1). Rabbi Yuda ben Rabbi Le’ai and the Rabbis: Rabbi Yuda ben Rabbi Le’ai said: David came to life at that time. The Rabbis say: He brought his coffin. They do not disagree;¹²They do not disagree based on their own reasoning but based on verses (Etz Yosef, citing Yefe To’ar). the one who said David came to life at that time, that is what David himself said: “Lord, You have raised my soul from the grave…” (Psalms 30:4), and another verse says: “Lord God, do not reject the face of Your anointed” (II Chronicles 6:42), as he is alive before You. The one who said: He brought his coffin, that is what is written: “Remember the good deeds of David Your servant” (II Chronicles 6:42). It is regarding that moment that he said: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.
Rabbi Yehuda ben Rabbi Simon interpreted the verse regarding Ezekiel. When he stood in the valley and said: “Dry bones, heed the word of the Lord” (Ezekiel 37:4), immediately, “the bones came together, each bone to its bone…” (Ezekiel 37:7). He said to them: ‘Initially I said to you: “Heed the word of the Lord, house of Jacob” (Jeremiah 2:4), but you did not heed; and now you are heeding. During your lifetimes you did not heed; after your deaths you heeded.’ Regarding that moment it is stated: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.¹³The generation of Ezekiel did not heed the word of God, but those who had already died were heeding His word after death.

R. Zutra b. Tubiah was once arranging Biblical passages before R. Juda. When he came upon the passage (Sam. 13, 1) And these are the last words of David, he said to him: "If these were the last, what were the first words of David?" R. Juda remained silent. But when Mar Zutra repeated the question, R. Juda said: "Art thou of the opinion that if one cannot explain this he is not a great man?" Mar Zutra understood that R. Juda was angry, and he rebuked himself for one day. But the question remains still unanswered. If these are the last then there must be the first. What are the first? They are (Ib. 22, 1) And David spoke unto the Lord the words of this song, on the day that the Lord had delivered him out of the hand of all his enemies, and out of the hand of Saul. This means that the Holy One, praised be He! said unto David: "David, thou singest songs over the downfall of Saul; as thou livest if thou wert Saul and he were David, I would annihilate many a David for his sake." And therefore says the passages (Ps. 7, 1) A Shiggayon (an error) of David which he sang unto the Lord, concerning the affairs of Kush (the Ethiopian) the Benjamite. Was then his mane Kush? Behold it was Saul! But as an Ethiopian is distinguished from others by the color of his skin, so was also Saul distinguished from others by his good deeds. In a similar manner we may explain the following (Num. 12, 1) On account of the Ethiopian woman whom he had married. Was then her name Ethiopian? Behold her name was Ziporah! This is to teach you that as an Ethiopian is distinguished by the color of his skin, so also was she distinguished by her kind deeds. Similarly we explain the following (Jer. 38, 7) And now when the slave of the king, the Ethiopian, heard it. Was then his name Ethiopian? Indeed his name was Zedekiah? But this is to teach you that as an Ethiopian is distinguished by the color of his skin, etc. In a like manner we may explain the following (Amos 9, 7) Are ye not like the children of the Ethiopians, O children of Israel? Was then their name Ethiopians? Behold Israel is their name! This teaches you that just as the Ethiopians differ from others in the color of their skin, so does Israel differ from all idolaters with their good deeds.

R. Juda said in the name of Rab: "At the time the Holy One, praised be He! was about to create man. He created a division of ministering angels, and said to them: 'Would ye advise Me to create man?' And they said to Him: 'Sovereign of the Universe! what will be his functions?' And He related before them such and such. They then said before Him: (quoting Ps. 7, 5) 'Sovereign of the Universe, what is a mortal, that Thou rememberest him, and the son of man, that Thou thinkest of him?' He then put His little finger among them and they were all burnt. And the same was with the second division. The third one, however, said before Him: 'Sovereign of the Universe! the first angels who protested, what did they accomplish? The whole world is Thine, and all that it pleases Thee Thou mayest do.' Thereafter at the flood and the generation of dispersion whose deeds were criminal, the same ministering angels said before Him: 'Sovereign of the Universe, were not the first angels right in their protest?' And He answered: (quoting Is. 46, 4) 'And even unto old age I am the same, and even unto the time of hoary hairs will I hear.'"

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?

(Exod. 29:1:) AND THIS IS THE THING WHICH YOU SHALL DO TO THEM…: TAKE A YOUNG BULL OF THE HERD, <acquired> through purchase and not from plunder.⁴⁵Cf. PRK 27:6, which applies the same caution to procuring a lulav. (Ibid., cont.:) AND TWO RAMS <WITHOUT BLEMISH>, a ram on either side and the bull in the middle. Why three < animals >? To correspond to the three glories of the world (i.e., the patriarchs). The bull corresponds to Abraham (in Gen. 18:7): THEN ABRAHAM RAN UNTO THE HERD. (Exod. 29:1): AND TWO RAMS [WITHOUT BLEMISH]. <These> [correspond to] Isaac and Jacob. (Ibid., cont.:) ALSO UNLEAVENED BREAD. By their merit I will bless their bread. R. Hiyya bar Abba said: When the offerings used to be brought, an Arbelian se'ah <of wheat> produced a se'ah of fine flour, a se'ah of regular flour, a se'ah of coarser meal,⁴⁶Lat.: cibarium. a se'ah of coarse bran, <and> a se'ah of variegated flour; but now one brings a se'ah of wheat to grind and only takes away as much as he brought plus a little extra.⁴⁷yPe’ah 7:4 (20a); ySot. 1:8 (17b); 9:14 (24b). Why? Because the shewbread has ceased. See how the offerings which were offered upon the altar were beneficial for them! For whatever was offered from a species blessed that species. R. Hiyya bar Abba said: Even the establishment of an altar was done only for the atonement of Israel. Why was it named an altar (MZBH)? M, because it pardons (mohel) the sins of Israel; Z, because it is a good memorial (zikkaron) for Israel; B, because it is a blessing (berekhah) for Israel; <and> H, because it is life (hayyim) for Israel. The unleavened bread and the shewbread blessed the bread, and the first fruits blessed the fruit of the tree. <There is> a story about R. Johanan ben Eleazar, who dwelt under a fig tree; and the fig tree was full of beautiful figs. A dew came down and the figs absorbed honey. The wind kneaded them with the dust. A certain goat came and dripped milk in the honey. Then he called his students and said to them: Come and see an example⁴⁸Gk.: deigma. resembling the world to come. And why all this? Because the offerings were brought <to the altar>. <There is> a story about a certain scribe, who went up to Jerusalem each and every year. Now the people of Jerusalem knew him to be mighty in the Torah. They said to him: Take fifty gold coins each and every year and dwell with us. He said to them: I have one vine which is for me the most beautiful of them all, and it bears me three crops⁴⁹Gk: diphoros (“bearing fruit twice in the year”). in each year. So it bears six hundred barrels in each year. The first bears three hundred; the second, two hundred; and the third, one hundred. So I sell them at a very dear price, but all this gain is <attributable> to Jerusalem, on account of the libation of wine which they offer. When they abrogated it, all these good things were withheld. So you find that, when Israel was exiled to Babylon, Ezra said to them: Go up to the land of Israel. But they were unwilling. The Holy One said: When you offered the shewbread, you sowed little and brought in much. Now, however, (as in Hag. 1:6) YOU HAVE SOWN MUCH AND BROUGHT IN LITTLE; YOU EAT WITHOUT HAVING ENOUGH.⁵⁰Below, Tanh. (Buber), Lev. 7:7. (Ibid., cont.:) YOU DRINK WITHOUT HAVING ENOUGH, ever since the libation of wine has ceased,⁵¹So Tanh., Exod.8:13. The Buber text writes the verb with an added Y and would be translated: “Ever since he has abrogated libation of wine.” (Ibid., cont.:) YOU HAVE PUT ON CLOTHES, WITHOUT BEING WARM, ever since they abrogated the vestments of priesthood. The prophet has said (in Hab. 3:17): FOR THE FIG TREE SHALL NOT BLOSSOM, ever since they abrogated the first fruits. (Ibid., cont.:) THERE IS NO YIELD ON THE VINES, ever since they abrogated the drink offerings. (Ibid., cont.:) THE WORK OF THE OLIVE HAS FAILED, ever since they abrogated the oil of olives for the light. (Ibid., cont.:) AND FIELDS OF GRAIN PRODUCE NO FOOD. What is the meaning of AND FIELDS OF GRAIN (WShDMWT)? AND FIELDS OF CATTLE (WShDY BHMWT). <Therefore, THE FIELDS PRODUCE NO CATTLE >, ever since they abrogated the < commandments pertaining to> firstlings. (Ibid., cont.:) THE FLOCK HAS BEEN CUT OFF FROM THE FOLD, ever since they have abrogated the daily sacrifices. (Ibid., cont.:) THERE IS NO HERD IN THE STALLS, ever since they abrogated the bulls <which they offered>.⁵²The bracketed words are from Tanh., Exod. 8:13. R. Simeon ben Gamaliel said (in Sot. 9:12): SINCE THE DAY THAT THE TEMPLE WAS DESTROYED THERE HAS BEEN NO DAY IN WHICH THERE WAS NO CURSE. It is so stated (in Ps. 7:12 [11]): AND GOD IS ANGRY EVERY DAY. In the world to come, however, the Holy One will restore the blessings which <the land> had acquired, as stated (in Ezek. 36:8): BUT YOU, O MOUNTAINS OF ISRAEL, SHALL BRING FORTH YOUR BRANCHES AND RAISE UP YOUR FRUIT FOR MY PEOPLE ISRAEL, BECAUSE THEY ARE SOON TO COME.

“The king said: Who is in the court? Haman had come into the outer court of the king's palace, to tell the king to hang Mordekhai on the gibbet that he had prepared for him” (Esther 6:4).
“To hang Mordekhai on the gibbet that he had prepared for him.” It is taught: He [Haman] prepared it for himself, and about him it is said: “Then against himself he readies deadly weapons, and makes his arrows sharp” (Psalms 7:14), and “He dug a pit and deepened it and he fell into the trap he made” (Psalms 7:16).

“The king said: Who is in the court? Haman had come into the outer court of the king's palace, to tell the king to hang Mordekhai on the gibbet that he had prepared for him” (Esther 6:4).
“To hang Mordekhai on the gibbet that he had prepared for him.” It is taught: He [Haman] prepared it for himself, and about him it is said: “Then against himself he readies deadly weapons, and makes his arrows sharp” (Psalms 7:14), and “He dug a pit and deepened it and he fell into the trap he made” (Psalms 7:16).

“The king said: Who is in the court? Haman had come into the outer court of the king's palace, to tell the king to hang Mordekhai on the gibbet that he had prepared for him” (Esther 6:4).
“To hang Mordekhai on the gibbet that he had prepared for him.” It is taught: He [Haman] prepared it for himself, and about him it is said: “Then against himself he readies deadly weapons, and makes his arrows sharp” (Psalms 7:14), and “He dug a pit and deepened it and he fell into the trap he made” (Psalms 7:16).

“The king said: Who is in the court? Haman had come into the outer court of the king's palace, to tell the king to hang Mordekhai on the gibbet that he had prepared for him” (Esther 6:4).
“To hang Mordekhai on the gibbet that he had prepared for him.” It is taught: He [Haman] prepared it for himself, and about him it is said: “Then against himself he readies deadly weapons, and makes his arrows sharp” (Psalms 7:14), and “He dug a pit and deepened it and he fell into the trap he made” (Psalms 7:16).

“Haman entered, and the king asked him: ‘What is to be done to the man whom the king wishes to honor?’ Haman said in his heart: Whom would the king delight to honor besides myself?” (Esther 6:6).
“Haman entered, and the king asked him… Haman said in his heart.” The wicked are controlled by their hearts: “Esau said in his heart” (Genesis 27:41); “The scoundrel said in his heart” (Psalms 14:1); “Yerovam said in his heart” (I Kings 12:26); “Haman said in his heart.” However, the righteous are in control of their hearts. That is what is written: “Hannah was speaking upon her heart” (I Samuel 1:13); “Daniel set over his heart” (Daniel 1:8); “David said to his heart” (I Samuel 27:1). And they are similar to their Creator: “The Lord said to his heart” (Genesis 8:21).

“Haman entered, and the king asked him: ‘What is to be done to the man whom the king wishes to honor?’ Haman said in his heart: Whom would the king delight to honor besides myself?” (Esther 6:6).
“Haman entered, and the king asked him… Haman said in his heart.” The wicked are controlled by their hearts: “Esau said in his heart” (Genesis 27:41); “The scoundrel said in his heart” (Psalms 14:1); “Yerovam said in his heart” (I Kings 12:26); “Haman said in his heart.” However, the righteous are in control of their hearts. That is what is written: “Hannah was speaking upon her heart” (I Samuel 1:13); “Daniel set over his heart” (Daniel 1:8); “David said to his heart” (I Samuel 27:1). And they are similar to their Creator: “The Lord said to his heart” (Genesis 8:21).

(Exod. 32:1:) WHEN THE PEOPLE SAW THAT MOSES WAS LATE <IN COMING DOWN FROM THE MOUNTAIN >. What is the meaning of WAS LATE (boshesh)?³⁹Shab. 89a; Gen. R. 18:6; Exod. R. 41:7; cf. PR 11:12. <That> six (shesh) hours had passed (bo) without Moses having come down, for Moses had made an agreement with them and said to them: After forty days I will bring you the Law. As soon as six hours had passed and he had not come down, immediately (ibid., cont.): THE PEOPLE GATHERED TOGETHER AGAINST AARON. Our masters have said: Satan came, confounded the world,⁴⁰See also Tanh., Exod. 9:19. and showed them something like Moses suspended from the earth, i.e., in the air⁴¹Avir; cf. Gk.: aer. beneath it.⁴²Cf. the parallel in Exod. R. 41:7, which reads, “suspended between heaven and earth.” Then they pointed a finger at him and said (ibid., cont.): <ARISE AND MAKE A GOD FOR US WHO WILL GO BEFORE US, > FOR THIS IS THE MAN, MOSES.⁴³The biblical context would suggest the following translation: FOR REGARDING THIS MAN MOSES <WHO BROUGHT US UP FROM THE LAND OF EGYPT, WE DO NOT KNOW WHAT HAS BECOME OF HIM >. At that time Hur said to them: O stiff-necked < people >, do you not remember what he did for you?⁴⁴Lev. R. 10:3. According to Exod. 24:14, Moses left Aaron and Hur in charge while he was up on the mountain. They arose and killed him.⁴⁵Below, Exod. 10:4; Exod. R. 41:7; 42:1; 48:3; Numb. R. 9:45. Then they gathered together against Aaron, as stated (ibid.): THE PEOPLE GATHERED TOGETHER AGAINST AARON….⁴⁶Sanh. 7a; Exod. R. 51:8. They said to him: If you make a god for us, well and good; but if not, we will do to you just as we did to Hur. (Exod. 32:5:) WHEN AARON SAW THIS, <i.e., when> he saw what they had done to Hur, (ibid., cont.) HE BUILT (YBN) AN ALTAR (MZBH), <i.e.> he understood (HBYN) from the slaughtered (MZBWH) one.⁴⁷So also Lev. R. 10:3; cf. Gen. R. 34:9, which gives the same interpretation of BUILT, in Gen. 8:20. They wanted to build <the altar> along with him. He said to them, leave me alone, and I will make it by myself, for no one is to build it along with me. Now Aaron had a plan. <He was> saying <to himself>: While I am building it, Moses will come down.⁴⁸So also Exod. R. 37:2. Immediately (in Exod. 32:6): SO THEY ROSE EARLY THE NEXT DAY, < OFFERED BURNT OFFERINGS, AND BROUGHT PEACE OFFERINGS>; [AND THE PEOPLE SAT DOWN TO EAT AND DRINK.] In every place that you find sitting, there you find degradation.⁴⁹Exod. R. 41:7; similarly Sanh. 106a; Gen. R. 38:7; Tanh., Gen. 9:1; Sifre, Numb. 131; PRE 47. Thus it is stated (in Gen. 37:25): THEN THEY SAT DOWN TO EAT BREAD. What degradation happened there? <It was there> that they sold Joseph. It is also written (in Numb. 25:1): WHILE ISRAEL WAS STAYING (literally: SITTING) AT SHITTIM. And what was the degradation there? (Ibid., cont.:) THE PEOPLE BEGAN TO GO WHORING <WITH THE DAUGHTERS OF MOAB>. And here too (in Exod. 32:6): THEN THE PEOPLE SAT DOWN, <i.e., in> the sitting of idolatry. The Holy One said to Moses; They have risen to revel in idolatry, while you are sitting <up here>. (Exod. 32:7:) GO AND GET DOWN. At that time Moses was going to go down, but he saw the angels of destruction and was afraid to go down. Thus it is stated (in Deut. 9:19): FOR I WAS AFRAID OF ANGER AND RAGE. What did he do? He went and grasped the throne, as stated (in Job 26:9): HE (Moses) GRASPS THE FACE OF A THRONE; [HE (the Holy One) SPREAD HIS CLOUD UPON HIM]. So the Holy One protected him and spread some of the radiance of his Divine Presence over him. Come and see how many troubles they caused. Yesterday Moses had shoved them (the angels of destruction) aside,⁵⁰According to Shab. 88b-89a and Exod. R. 28:1, because the angels wanted the Torah for themselves, they tried to prevent Moses from receiving it. and now he was afraid of them. (Deut. 9:19:) FOR I WAS AFRAID OF [ANGER AND RAGE]. The five angels of destruction were Af (Anger), Qetsef (Wrath), Meshabber (Smasher), Mashhit (Destroyer), and Hemah (Rage); ⁵¹Cf. Tanh., Exod. 9:20. Moses mentioned three patriarchs, and three <angels> went away.⁵²See also Exod. R. 44:1. But ANGER AND RAGE remained behind. Moses said to the Holy One: Sovereign of the World: You stand up to one and I to one, as stated (in Ps. 7:7 [6]): RISE UP, O LORD, IN YOUR Af (ANGER).⁵³A more traditional translation would be: RISE UP, O LORD IN YOUR ANGER. The Holy One said to him (in Exod. 32:7): GO AND GET DOWN; you have a descent (i.e., degradation). He said to him: Why? HE SAID TO HIM: BECAUSE YOUR PEOPLE <WHOM YOU HAVE BROUGHT UP FROM THE LAND OF EGYPT > HAVE ACTED BASELY. Moses said to him: Now are they my people and not your people! (Exod. 32:12:) TURN BACK FROM YOUR WRATHFUL ANGER. R. Simeon ben Johay said: Moses did not move from praying until the Holy One was reconciled to them. The Holy One said: In this world you sinned against me because the evil drive was ordering you; but in the world to come I am rooting it out of you, as stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH.⁵⁴Below, Tanh. (Buber), Lev. 1:12; above, Tanh. (Buber), Gen. 1:40; Tanh., Exod. 9:19; Tanh., Lev. 1:6.

R. Simeon the son of Gamliel said in the name of R. Joshua: Since the Temple was destroyed, no day has lacked a curse, as it is said: Yea, a God that hath indignation every day (Ps. 7:12). R. Ze’era was of the opinion that the earlier curse(s) still prevail.¹⁷While the new day brings a new curse. R. Judah the son of Ilai said: The land of Israel was so irrepressible that it continued to bear fruit, despite the curse. In this world He made her (Israel) smoulder for seven years because of her sins, as it is said: And he shall make a firm covenant with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment (Dan. 9:27). However, in the world-to-come, the Holy One, blessed be He, will grant her the blessings she had enjoyed previously, as it is said: But Ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit to My people Israel; for they are at hand to come (Ezek. 36:8).

“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.

There was no one superior to Hur, who was killed at that time. Moses became angry because the Holy One, blessed be He, spoke harshly to him. The word daber (“spoke”) signifies harsh speech, as it is said: The man, the lord of the land, spoke roughly with us (Gen. 42:30). At that moment five demons came toward him: Wrath, Anger, Fury, Destruction, and Annihilation. Moses prostrated himself on the steps before the Most High, and indeed, there was not a corner into which he did not hurl himself as he invoked the merit of the fathers. He said: Remember Abraham, Isaac, and Jacob. Whereupon three of the demons fled leaving only Anger and Fury. Moses remained prostrate and bowed down, as it is said: And so I fell down before the Lord (Deut. 9:25). He cried out: Master of the Universe: For I was in dread of anger and fury (ibid., v. 19). The Holy One, blessed be He, responded: Perhaps you will escape unharmed if you attack one while I attack the other. Moses then answered: My Master, arise, O Lord, against Anger, while I arise against Fury, as it is said: Had not Moses his chosen stood before Him in the breach, to turn back His fury (Ps. 106:23).

(Exodus 14:26) "And the L rd said to Moses: Stretch forth your hand over the sea": It will not stand against you and it will not deviate from your command. "and the waters will turn back upon Egypt, upon its chariots, and upon its riders": The "wheel" will turn back upon them. For with the counsel that they thought to destroy Israel, I will destroy them. They thought to destroy Israel by water, and it is by water that I will exact punishment of them, viz. (Psalms 7:16) "He has dug a pit and he has deepened it, and he will fill in the pit he has wrought", (Koheleth 105:8-10) "He who digs a hole will fall in it; he who breaches a fence will be bitten by a snake. He who quarries stones will be saddened by them; he who splits timbers will be imperiled by them", (Mishlei 26:27) "The digger of a pit will fall in it, etc." And thus Solomon says (Ibid. 12:14) "From the fruit of a man's mouth, he will be sated with good, and the payment of a man's hands will revert to him." And thus, Isaiah the prophet (Isaiah 59:18) "As with reward (for good), so will He return wrath to His enemies, payment to His foes — to (distant) isles will He bring retribution." And it is written (Ibid. 65:7) "And I will measure out (retribution for) their deeds, etc." And thus did Jeremiah the prophet say (Jeremiah 32:19) "Wondrous in counsel and mighty in deed, whose eyes are open to all the ways of the sons of man, to give each man according to his ways and according to the fruit of his deeds." And thus is it written (Ibid. 50) "Summon many against Bavel, all who draw the bow. Encamp against her roundabout. Let there be no escape for her. Repay her according to her deeds. According to all that she has done, do to her. For she has acted insultingly against the L rd, against the Holy One of Israel." And thus did Yithro say to Moses (Exodus 18:11) "Now I know that greater is the L rd than all the gods." I recognized Him in the past, and now, even more so, His name having been magnified in the world. (Ibid.) "For (they were destroyed) by the (very) thing (water) whereby they devised evil against them."

JACOB AND THE ANGEL
"As if a man did flee from a lion || and a bear met him" (Amos 5:19). The "lion" means Laban, who pursued (Jacob) like a lion to destroy his life. The "bear" refers to Esau, who stood by the way like a bear bereaved by man, to slay the mother with the children. The lion is shamefaced, the bear is not shamefaced. Jacob arose and prayed before the Holy One, blessed be He, saying: Sovereign of all the Universe ! Hast Thou not spoken thus unto me, "Return unto the land of thy fathers, and to thy kindred, and I will be with thee"? (Gen. 31:3).

The prayer of Samuel destroyed the power of the children of Agag against Israel, as it is said, "And Samuel broke Agag before the Lord in Gilgal" (ibid.).

One Scripture text says, "Then said Joab to the Cushite, Go, tell the king what thou hast seen" (2 Sam. 18:21). Was he a Cushite? Was he not a Benjamite? But just as this Cushite is different from all creatures, so was the Benjamite || different by his ways and his good deeds; therefore was his name called "Cushite."

(Bamidbar 12:1) "And Miriam and Aaron spoke (vatedaber) against Moses": "dibbur" in all places connotes "harsh" speech, as in (Bereshit 42:30) "The man, the lord of the land, spoke ("dibber") roughly to us," (Bamidbar 21:5) "and the people spoke ("vayedaber") against G-d and against Moses." And "amirah" in all places connotes imploration as in (Bereshit 19:7) "And he said (vayomer): Do not, I pray you, my brothers, do ill," (Bamidbar 12:6) "And He said (vayomer): Hear, I pray you, My words." "And Miriam and Aaron spoke against Moses": We are hereby apprised that both spoke against him, but that Miriam spoke first. This was not her practice, but the occasion demanded it. Similarly (Jeremiah 36;6) "And you (Baruch) shall go and read from the scroll, on which you have written from my (Jeremiah's) mouth, the word of the L-rd in the ears of the people" — not that it was Baruch's practice to speak before Jeremiah, but the occasion demanded it. "and Miriam and Aaron spoke against Moses": How did Miriam know that Moses had ceased from marital relations (with his wife Tzipporah)? Seeing that Tzipporah did not adorn herself as other (married) women did, she asked her for the cause and was told: "Your brother is not 'particular' about this thing" (intercourse, [being constantly "on call" for the word of G-d]). Thus Miriam learned of the matter. She apprised Aaron of it and they both spoke of it (as being a troublesome precedent for others.) Now does this not follow a fortiori, viz.: If Miriam, whose intent was not to berate her brother, but to praise him, and not to diminish propagation (in Israel), but to increase it, and who spoke thus privately — If she was thus punished, then one who intends to speak against his brother, in defamation and not in praise, and to diminish propagation and not to increase it, and in public — how much more so (is he to be punished!) Similarly, a fortiori from the instance of Uzziah (viz. II Chronicles 16-19) If King Uzziah, whose intent (in offering the incense) was not self-aggrandizement or personal honor but the glory of his Master, was thus punished, how much more so one who intends the opposite! (Bamidbar, Ibid.) "… Because of the Cushite woman": Scripture hereby apprises us that whoever beheld her attested to her beauty. And thus is it written (Bereshit 11:29) "… the father of Milkah and the father of Yiskah": Yiskah is Sarah: Why was she called "Yiskah"? For all gazed upon ("sochim") her beauty, as it is written (Ibid. 12:15) "And Pharaoh's officers saw her and praised her to Pharaoh." R. Eliezer the son of R. Yossi Haglili said: "Tzipporah" (Moses' wife) — Why was she called "Tzipporah"? "Tzfu ur'uh" ("Look and see") how beautiful this woman is! "the Cushite (Ethiopian) woman": Now was she an Ethiopian? Wasn't she a Midianite, viz. (Shemot 2:16) "And the priest of Midian had seven daughters, etc." What is the intent of "Cushite"? Just as a Cushite is exceptional in his skin, so Tzipporah was exceptional in her beauty — more so than all the women. Similarly, (Psalms 7:1) "A Shiggayon of David, which he sang to the L-rd concerning Cush (Saul), a Benjaminite." Now was he a Cushite? (The intent is:) Just as a Cushite is exceptional in his skin, so Saul was exceptional in his appearance, as it is written of him (I Samuel 9:2) "… from his shoulder and upwards, taller than all of the people." Similarly, (Amos 9:7) "Are you not like Cushites to Me, O children of Israel?" Now were they Cushites? (The intent is:) Just as a Chushite is exceptional in his skin, so, is an Israelite exceptional in mitzvoth. Similarly, (Jeremiah 32:7) "And Eved-melech the Cushite heard": Now was he a Cushite? Was he not Baruch? But, just as a Cushite is exceptional in his skin, so, was Baruch ben Neriah exceptional in his deeds, more so than any of the others in the king's palace. (Bamidbar, Ibid.) "for he had taken a Cushite woman": Why is this written? Is it not written (immediately before) "about the Cushite woman that he had taken"? — There are those who are beautiful in appearance, but not in deed; in deed, but not in appearance, viz. (Proverbs 11:22) "Like a golden ring in the snout of a pig is a beautiful woman lacking in sense. Tzipporah was beautiful in both — wherefore it is written "about the Cushite woman that he had taken, for he had taken a Cushite woman."