Midrash su Salmi 112:76

R. Chiya b. Abba, in the name of R. Jochanan, said: "It is written (Ib. 11, 4) Riches profit not in the day of wrath; but tzedaka (righteousness) delivereth from death; and (Ib. 10, 2) Treasures of wickedness profit nothing: but tzedaka delivereth from death." What do the two tzedakas mean? One, that it will save him from an unnatural death; the other, that it will save him from Gehenna." Which one speaks of Gehenna? The one in which the day of wrath is mentioned, as it is written (Zeph. 1, 15) A day of wrath is that day, referring to Gehenna. And what kind of tzedaka saves one from unnatural death? (Ib. b.) If he gives, and knows not to whom, and he who receives it knows not from whom he gets it. Giving and knowing not to whom, excludes the act of Mar Ukba. "The receiver does not know from whom," excludes the act of R. Abba. But how then shall one give charity? By giving through the charity collector. An objection was raised from the following Baraitha: What shall one do that he should have male children. R. Elazar says: "He should distribute his money among the poor." R. Joshua b. Karcha says: "He should make his wife joyful." And R. Eliezerb. Jacob said: "He shall not give a coin for the treasury of charity unless the treasurer is like unto R. Chanina b. Tradion." [Hence to a charity collector is not the best method?] The above Baraitha means also when the treasurer was of that kind. R. Abahu said: "Moses said before the Holy One, praised be He: 'Sovereign of the Universe, how may the horn of Israel be exalted?' To which he answered: 'You should take charity from every one of Israel who is to be counted (Ex. 30, 12).'" R. Abahu said again: "King Solomon b. David was questioned: 'How great is the power of charity?' And he answered: 'Go and see how David, my father, explained this (Ps. 112, 9) He distributeth , he giveth to the needy: his righteousness endureth forever, his horn shall be exalted in honor.'" Raba, however, said from the following passage (Is. 33, 16) He shall dwell on high; rocky strongholds shall be his refuge; his bread shall be given him; his water shall be sure; i.e., why shall he dwell on high, etc.? Because he is sure that to the poor he has given his bread, and to the down-trodden his water."

(Ps. 112, 1) Happy is the man that feareth the Lord. Man, and not woman? Said R. Amram in the name of Rab: "This means, Happy is he who repents when he is still young (a man)." And R. Joshua b. Levi said: "Happy is he who conquers his evil spirit, as a heroic man." That delighteth greatly in His commandments. Said R. Elazar: "Because of His commandments, but not because of the reward for them." And this is what the Mishnah states: Be not like slaves who serve their master because of reward, but as the one who serves Him not to receive any reward.

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."

“He severed in his enflamed wrath all the horn of Israel; He retracted His right hand from before the enemy. He burned in Jacob like flaming fire, consuming all around” (Lamentations 2:3).
“He severed in his enflamed wrath all the horn of Israel.” There are ten horns: the horn of Abraham, the horn of Isaac, the horn of Joseph, the horn of Moses, the horn of Torah, the horn of priesthood, the horn of Levites, the horn of prophecy, the horn of the Temple, the horn of Israel, and some say, the horn of the Messiah.
The horn [keren] of Abraham, as it is stated: “My beloved had a vineyard in a fruitful corner [keren]” (Isaiah 5:1).⁷⁷The Sages identify the term “beloved” in the verse as referring to Abraham. See, similarly, Eikha Rabba Prologue 24; Eikha Rabba 1:1. The horn of Isaac, as it is stated: “Caught in the thicket by its horns” (Genesis 22:13). The horn of Joseph, as it is stated: “His horns are the horns of aurochs” (Deuteronomy 33:17). The horn of Moses, as it is written: “The skin of his face was radiant [karan]” (Exodus 34:29). The horn of Torah, as it is written: “Rays [karnayim] from His hand to him” (Habakkuk 3:4). The horn of priesthood, as it is written: “His horn is raised high in honor” (Psalms 112:9).⁷⁸This verse refers to honor [kavod], a term used particularly in regard to priests; see, e.g., Exodus 28:2, 40 (Maharzu). The horn of the Levites, as it is stated: “All of these were sons of Heiman, the king's seer in matters of God, to raise the horn” (I Chronicles 25:5).⁷⁹The reference is to a family of Levites. The horn of prophecy, as it is written: “My horn is exalted in the Lord” (I Samuel 2:1). The horn of the Temple, as it is written: “From the horns of the aurochs; answer me (Psalms 22:22).⁸⁰The midrash elsewhere (Midrash Tehillim 102) relates that David prayed to God that He save him from an auroch, and promised to build the Temple in return (Maharzu). The horn of Israel, as it is stated: “He raised a horn for His people” (Psalms 148:14). And some say the horn of the Messiah, as it is stated: “Exalt the horn of His anointed one” (I Samuel 2:10).⁸¹The word Messiah [mashiaḥ] literally means “anointed one.”
All of them were placed on the heads of the Israelites, and when they sinned they were taken from them. That is what is written: “He severed in His enflamed wrath all the horn of Israel.” They were given to the nations of the world. That is what is written: “Concerning the ten horns that were on its head, and the other that arose, and before which three fell” (Daniel 7:20), and it is written thereafter: “And the ten horns: From this kingdom, ten kings will arise, and another will arise after them, and he will be different from the earlier ones, and he will subdue three kings” (Daniel 7:24). When Israel repents, the Holy One blessed be He will restore them to their place. That is what is written: “All the horns of the wicked I will sever, while the horns of the righteous shall be raised” (Psalms 75:11). The horns that the Righteous One of the world severed, when will He restore them to their place? When the Holy One blessed be He exalts the horn of His anointed one, as it is written: “He will give strength to His king and exalt the glory of His anointed one” (I Samuel 2:10).
“He retracted His right hand from before the enemy.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When iniquities were the cause and the enemies entered Jerusalem, they took the mighty of Israel and bound their hands behind them. The Holy One blessed be He said: ‘I wrote in the Torah: “I will be with him in distress” (Psalms 91:15), and now My children are wallowing in distress and I am in comfort?’ As it were, “He retracted His right hand.”⁸²The Hebrew phrase in the verse, usually translated “He retracted His right hand,” can also be translated “He put His right hand behind Him.” God does not respond to the atrocities and indignities committed by the enemy to His people, as though His hands are tied behind His back.
Ultimately He revealed it to Daniel. That is what is written: “But you, go to the end” (Daniel 12:13). [Daniel] said to Him: ‘To give an accounting?’ The Holy One blessed be He said to him: “And rest” (Daniel 12:13). He said to Him: ‘Will I rest forever?’ He said to him: “You will stand” (Daniel 12:13). He said to Him: ‘With whom, with the righteous or with the wicked?’ He said: “To your fate” (Daniel 12:13), with the righteous. He said to Him: ‘“At the end of days [hayamim]” (Daniel 12:13),⁸³This is when all the dead, righteous and wicked, will arise for judgment. or at the end of the right hand [hayamin]?’⁸⁴This is when God will reveal His right hand and bring salvation to the righteous. He said to him: ‘To the end of the right hand; that right hand that is subjugated. I put an end to My right hand.⁸⁵I put an end to the restrictions on My right hand. When I redeem My children, I will have redeemed My right hand.’ That is what David said: “So that Your beloved ones be saved, deliver Your right hand and answer me” (Psalms 60:7).

(Fol. 84) R. Jochanan said (Ib. b): "Whoever desires to become rich should deal in small cattle." Said R. Chisda: "What is the meaning of the passage (Deut. 7, 13) And the young of thy flock? i.e., they enrich their owners." R. Jochanan said further: "He to whom his father bequeathed too much money, and he desires to lose it, shall dress himself in linens, shall use glass utensils and shall hire laborers and not be with them. He shall dress himself in linens; this refers to Roman linen garments [which are very dear and are spoiled in a short time], and shall use glass utensils, refers to cut glass; and shall hire laborers and not be with them, refers to ploughers with oxen [left without superintending], who may do much damage [to both the oxen, and orchards]." R. Avira lectured sometimes in the name of R. Ami, and at other times, in the name of R. Assi: "What is the meaning of the passage (Ps. 112, 5) Well is it with the man that dealth graciously and lendeth, that ordereth his affairs rightfully?" This means that always shall a man spend for eating and drinking less than his means and shall clothe himself according to his means, but shall honor his wife and children above his means; for they depend on him while he depends upon Him who ordered and the Universe came into existence."

(Fol. 60a) Our Rabbis taaught: "It once happened that when Hillel the Old was coming along the road and heard a sorrowful cry he said, 'I am sure it is not in my house.' And concerning such men, says the passage (Ps. 112, 7.) Of an evil report shall he not he afraid; his heart is firm, trusting in the Lord." Raba said: "We can infer this passage in whatever way we desire, either from the beginning to the end, or from the end to the beginning; from the beginning to the end: Of an evil report shall he not be afraid, [because] his heart is firm trusting in the Lord, or from the end to the beginning: [Having] his heart firm trusting in the Lord, he shall not be afraid of an evil report." A certain disciple followed R. Ishmael, the son of R. Jose, in the market of Zion, whereupon the latter noticed that the disciple was frightened; he said to him: "Hast thou sinned? for it is written (Is. 33, 14.) In Zion sinners are in fear." The disciple asked him, "Is it not written (Pr. 28, 13.) Happy is the man that always feareth." 'This refers to the Torah"' [was R. Ishmael's answer]. Juda b. Nathan was following R. Hamnuna and noticed that he groaned; Juda b. Nathan said: "That man is inviting afflictions upon himself, for it is written (Job 3, 25.) For the thing which I greatly feared, is come upon me, and that which I was afraid of is come unto me." Has it not been written also (Pr. 28, 14.) Happy is the man that always feareth? The last refers to the Torah.

If thou lend money to any of my people (Exod. 22:24). Scripture states elsewhere in reference to this verse: Well is it with the man that dealeth graciously and lendeth, that ordereth his affairs rightfully, for he shall never be moved (Ps. 112:5). All of God’s creations borrow from each other; day borrows from night, and night from day, but they do not bring charges against each other in court as mortals do, for it is said: Day unto day uttereth speech, and night unto night revealeth knowledge; there is no speech, there are no words (Ps. 19:3).

“That which is warped cannot be straightened, and that which is lacking cannot be counted” (Ecclesiastes 1:15).
“That which is warped cannot be straightened.” In this world, one who is warped can be straightened, and one who is lacking can be counted. But in the future, one who is warped cannot be straightened, and one who is lacking cannot be counted. There are those among the wicked who were friends with each other in [this] world. If one of them repented during his lifetime, before his death, and one of them did not repent before his death, the one who did so in his lifetime is privileged to stand in the company of the righteous, and the other one stands in the company of the wicked. He sees his counterpart and says: ‘Is there, perhaps, favoritism in this world? Woe to that man.¹⁰⁷He is referring to himself. The same is true of the third-person reference (“he”) in the next sentence. He and that one, we were together in the world. We were as one, we stole as one, we robbed as one, and we did all the evil deeds in the world together. Why is that one in the company of the righteous and this man is in the company of the wicked?’ They say to him: ‘You great fool, you were repulsive after your death for two or three days. They did not place you into a coffin, and they dragged you to your grave with ropes. “The maggot is spread under you and worms cover you” (Isaiah 14:11). Your counterpart saw your repulsiveness and took an oath to abandon his wicked path, and he repented like a righteous man. His repentance enabled him to take life, honor, and a portion here with the righteous. Why [are you being punished] to this extent? It is because you had the opportunity to repent, and had you repented, all would have been well for you.’
He says to them: ‘Allow me, and I will go and repent.’ They respond to him and say: ‘Oh, you great fool, don’t you know that this world is comparable to Shabbat, and the world from which you came is comparable to the day before Shabbat? If a person does not prepare on the day before Shabbat, what will he eat on Shabbat? Don’t you know that the world from which you came is comparable to dry land and this world is comparable to the sea? If a person does not prepare on dry land, what will he eat at sea? Don’t you know that this world is comparable to a wilderness, and the world from which you came is comparable to a settlement? If a person does not prepare in the settlement, what will he eat in the wilderness?’ Immediately, he grits his teeth and eats his flesh, as it is stated: “The fool folds his hands, and eats his flesh” (Ecclesiastes 4:5). He says: ‘Allow me and I will see the glory of my counterpart.’ They say: ‘You great fool, we are commanded from the mouth of the Almighty that neither will the righteous stand among the wicked, nor the wicked among the righteous, not the pure alongside the impure, nor the impure alongside the pure. What are we commanded regarding this gate? “This is the gate of the Lord, the righteous will enter it” (Psalms 118:20).’ Immediately, he rends his garments and pulls out his hair, as it is stated: “The wicked will see and be angered” (Psalms 112:10).

This is what God said to Israel: My children what do I seek from you? I seek no more than that you love one another, and honor one another, and that you have awe for one another

... The angels said before the Holy One, ‘Master of the World! Isn’t this Jerusalem?!’ as it is said “This is Jerusalem; in the midst of the nations I have placed her…” (Yechezkel 5:5) He replied to them, “But she exchanged My judgments for wickedness more than the nations…” (Yechezkel 5:6) They said to Him, “But they are Your people and Your inheritance, which You brought out with Your great strength…” (Devarim 9:29) He replied to them, “For My people have forgotten Me; they burn incense to vanity…” (Yirmiyahu 18:15) They said to Him, ‘act for the sake of the forefathers!’ He replied to them, “…the fathers are kindling fire…” (Yirmiyahu 7:18) They said to Him, ‘act for the sake of the children!’ He replied to them, “But they rebelled against Me and would not consent to hearken to Me…” (Yechezkel 20:8) They said to Him, ‘act for the sake of the tribe of Yehudah!’ “And Judah did what displeased the Lord…” (Melachim I 14:22) They said to Him, ‘act for the sake of the leaders!’ He replied to them, “Its heads judge for bribes…” (Micha 3:11) They said to Him, ‘act for the sake of the tribes!’ He replied to them, ‘and Gad, and Reuven and the half tribe of Menashe…’ They said to Him, ‘act for the sake of the tribe of Dan!’ He replied to them, “And the children of Dan set up for themselves the graven image.” (Shoftim 18:30) They said to Him,’ act for the sake of the students!’ He replied to them, “…And those who hold onto the Torah did not know Me…” (Yirmiyahu 2:8) They said to Him, ‘act for the sake of the prophets!’ He replied to them, “[It was] for the sins of her prophets, the iniquities of her priests…” (Eicha 4:13) They said to Him, ‘act for the sake of the kings!’ He replied to them, “And the altars that were on the roof, [the roof of] Ahaz's upper chamber, which the kings of Judah had made…” (Melachim II 23:12) The ministering angels said to Him, ‘act for our sake!’ He replied to them, “But they mocked the messengers of God…” (Divre HaYamim II 36:16) They said to Him, ‘act for the sake of Your name which is called upon them!’ He replied to them, ‘they have profaned My holy name.’ They said to Him, ‘You do not want to be appeased, what is the image of their father doing by You?’ “He has cast down from heaven to earth the glory of Israel…” (Eicha 2:1) This statement with which they clothed You, what has it done to You?! If the thing were not written, it would be impossible to say “The Lord has done what He devised, He has carried out His word…” (Eicha 2:17) They said to Him, ‘Master of the World! Is this not Jerusalem about whom you wrote “Behold on [My] hands have I engraved you…”’ (Yeshayahu 49:16) He replied to them, “I, too, shall clap My hands, one upon the other, and I shall put My fury to rest…” (Yechezkel 21:22) Since Zion saw that He did not want to be appeased, she started up and said “The Lord has forsaken me, and the Lord has forgotten me." (Yeshayahu 49:14) May it be Your will Lord our God and God of our fathers that Your Temple be rebuilt speedily in our days, that your Presence return within it, that You gather my exiles from the four corners of the world, that they rebuild the cities of Yehudah and settle Shechem and inherit it speedily. Amen.

2 Rabi Abahu says it says (Exodus 23,4): 'Three pilgrimages you will celebrate for me in the year,' The Holy One established three pilgrimages and in the merit of the fathers that don't come before The Holy One empty-handed, and even in these generations even though they are troubled (narrow, stressed), the Torah has not moved from them as it says (Isiah 59,21): 'Should not be removed from your lips or your offspring lips, or your offspring's offsprings lips...'.

When Jacob passed to come into the land of Canaan, Esau came to him from Mount Seir in violent anger, contriving to slay him, as it is said, "The wicked plotteth against the just, and gnasheth upon him with his teeth" (Ps. 37:12). Esau said: I will not slay Jacob with bow and arrows, but with my mouth and with my teeth will I slay him, and suck his blood, as it is said, "And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him; and they wept" (Gen. 33:4). Do not read vayishakêhu (and he kissed him), but (read) vayishkêhu (and he bit him). But Jacob's neck became like ivory, and concerning him the Scripture says, "Thy neck is like the tower of ivory" (Cant. 7:5). The wicked (Esau's) teeth became blunt, and when the wicked one saw that the desire of his heart was not realized he began to be angry, and to gnash with his teeth, as it is said, "The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away" (Ps. 112:10).