Midrash su Salmi 130:78

Rabbi Yudan and Rabbi Eliezer, Rabbi Yudan said: “I am a rose [ḥavatzelet] [of Sharon, a lily [shoshana] of the valleys],” is it not a ḥavatzelet and is it not a shoshana?⁵Is ḥavatzelet not the same as shoshana? Although generally translated differently, as rose and lily, the midrash assumes that the ḥavatzelet and shoshana are the same flower. Rather, as long as it is small, [the verse] calls it ḥavatzelet, when it grows larger, it calls it shoshana. “Rose [ḥavatzelet],” why is it called ḥavatzelet? Because it is shrouded in its shade [ḥavuya betzila].⁶When it is small, its petals are folded around the top of the stalk.
Rabbi Eliezer said: The righteous are likened to the most excellent of species and to the most excellent of that species; the most excellent of the species, like a lily, the most excellent of that species, a lily of the valley. Not like the mountain lily, which quickly withers, but like the lily of the valley that remains moist. The wicked are likened to the vilest of species and the vilest of that species; the vilest of the species, “like chaff before the wind” (Psalms 83:14). If you say like chaff of the valley, that has moisture in it; rather, “it will be pursued like the chaff of mountains before the wind” (Isaiah 17:13).
Rabbi Abba bar Kahana said: The congregation of Israel said before the Holy One blessed be He: 'I am as I am, yet I am beloved. I am sunk in the depths⁷In Hebrew, imkei, related to the word valleys [amakim] that appears in the verse. of troubles, but when the Holy One blessed be He will extricate me from the troubles, I will blossom good deeds like a lily and will sing songs before Him. That is what is written: “Lord, in their trouble they turned to You” (Isaiah 26:16).
Rabbi Aḥa said: The congregation of Israel said: When You intensify Your gaze at me,⁸You discover my shortcomings and transgressions and punish me. I blossom good deeds like a lily and sing songs. That is what is written: “A song of ascents. From the depths I call to You, Lord” (Psalms 130:1).
The Rabbis say: The congregation of Israel said it. The congregation of Israel said: I am as I am, yet I am beloved. I am situated in the depths of Gehenna, but when the Holy One blessed be He will rescue me from its depths—that is what is written: “He raised me from the pit of destruction” (Psalms 40:3)—I will blossom good deeds and sing songs before Him. That is what is written: “He placed a new song in my mouth” (Psalms 40:4).
The opinion of the Rabbis corresponds with what Rabbi Elazar HaModa’i said: The princes of the nations are destined in the future to come to denounce Israel before the Holy One blessed be He, and say: ‘These engaged in idol worship and those engaged in idol worship, these engaged in forbidden sexual relations and those engaged in forbidden sexual relations, these shed blood and those shed blood; why are these descending to Gehenna and those are not descending?’⁹Why are the gentiles descending to Gehenna while the Jews are not? The Holy One blessed be He responds to them and says: ‘If that is so, all the peoples will descend with their gods to Gehenna.’ That is what is written: “For all the peoples will walk, each in the name of its god, [but we will walk in the name of the Lord our God forever and ever]” (Micah 4:5).
Rabbi Reuven said: Had this matter not been written, it would have been impossible to say it: As it were, “for the Lord will judge [nishpat]¹⁰This is the reflexive [nifal] conjugation, indicating, as it were, that God will be judged. in fire” (Isaiah 66:16). Shofet¹¹This conjugation is the standard way of expressing that God will judge. is not written here, but rather nishpat. This is what David said, inspired by the Divine Spirit: “Even if I were to walk through the valley of the shadow of death, I will fear no evil, for You are with me [your rod and your staff they will comfort me]” (Psalms 23:4).
Another matter, “your rod,” this is the suffering, “and your staff,” this is Torah. “They will comfort me…” Is it perhaps without suffering? The verse states: “Only [Akh].”¹²The term akh is always understood to be a restrictive term. Here, it indicates that not everyone will merit Torah, and therefore goodness and kindness, as in the continuation of the verse; only those who have experienced suffering will experience these blessings. Is it perhaps in this world? The verse states: “May only [akh] goodness and kindness pursue me all the days of my life, and I will dwell in the House of the Lord forever [le’orekh yamim]” (Psalms 23:6).¹³Le’orekh yamim is expounded to mean a world where the day is infinitely long [yom shekulo arokh]. Thus, the goodness and kindness will be experienced in the World to Come.

Further said R. Jose, the son of R. Chanina, in the name of R. Eliezer b. Jacob: "A man should never stand upon an elevated place while praying, but upon a low place shall he stand and pray, as it is said (Ps. 130, 1.) Out of the depth have I called Thee. O Lord." We have also a Baraitha to the same effect: "A man should never stand either upon a chair or upon a bench nor upon an elevated place while praying, but upon a low place shall he stand and pray because pride cannot exist before the Lord, as it is written (Ib.) Out of the depth have I called Thee, O Lord, and it is also written (Ib. 102, 1.) A prayer of the afflicted, when he is overwhelmed." Again said R. Jose, the son of R. Chanina in the name of R. Eliezer b. Jacob: "He who prays should keep his feet straight (one near the other), for it is said (Ez 1, 8.) Their feet were straight feet." And R. Jose, the son of R. Chanina, in the name of R. Eliezer b. Jacob, said further: "What means the passage (Lev. 19, 26.) Ye shall not eat upon the blood? Ye shall not eat before ye pray on behalf of your blood (life)." R. Isaac said in the name of R. Jochanan, who spoke in the name of R. Jose, the son of R. Chanina, who in turn, quoted R. Eliezer b. Jacob: "Concerning one who eats and drinks, and then prays, of him the passage says: (I Kin. 14, 9.) And me hast thou cast behind thy back. Do not read Geivecha (thy back) but read it Geiyecha (thy pride), i. e., the Holy One, praised be He! said: 'Only after this one had become haughty [through eating] he took upon himself the Heavenly Kingdom.'"

R. Zerika said to R. Saphra: "Come, see the difference between the courageous sons of Palestine and the wicked ones of Babylon. The wicked ones of Babylon refers to R. Huna and R. Chisda, who, when the country was in need of rain, would say: "Let us go and assemble and pray, perhaps we shall find favor in His eyes, and He will give us rain"; and the courageous sons of Palestine refers to R. Jonah, the father of R. Huna, who, when the country was in need of rain, would take a sack and say to his household: "I will go to market and buy a Zuz worth of grain." When going out they would seek for a deep place, as it is written (Ps. 130, 1) Out of the depths have I called to thee, O Lord, and he would station himself in a hidden place, cover himself with the sack, and offer up a prayer for rain to the Lord, and forthwith rain would descent. Upon returning home, he would be asked: "Didst thou buy the grain for a Zuz?" And he would reply: "I noticed that it commenced to rain, and hence thought it unnecessary to go to the market for it, as it can be had now anywhere." Again it happened that R. Mani, his son, was sorely troubled by the members of the house of the Nassi (prince); so threw himself on his father's grave, exclaiming: "Father, father, the men of the house of the Nassi are troubling me." One day several of the household of the Nassi were riding by the burial ground [where Jonah was interred], and their horses could not proceed until they vowed not to trouble R. Mani any more. It also chanced that R. Mani, a frequent visitor of R. Isaac b. Eliashib, told the latter that the rich members of his father-in-law's famUy were giving him much trouble. Said R. Isaac: "May they become poor!" And they verily did become poor. R. Mani then came again, and complained that now his relatives were poor, they were compelling him to support them. Said R. Isaac: "May they then become rich again!" And accordingly they became rich. At another time R. Mani complained to R. Isaac that his wife was very ill-favored. "What is her name?" R. Isaac asked. And R. Mani replied: "Hannah." R. Isaac then said: "May Hannah become handsome!" And accordingly she became handsome. Later R. Mani came again, and complained that since his wife had become handsome she had made life a burden to him by her vanity, and R. Isaac said: "May Hannah become ugly again!" And Hannah was transformed into her former ugliness. Subsequently two disciples of R. Isaac b. Eliashib said to him: "Let the master pray to the Lord for us, so that we might become wiser and more capable of study." Whereupon he said to them: "I once had the power to do so; but I have abandoned that practice."

“Go, eat your bread joyfully, and drink your wine goodheartedly, as God has already accepted your actions” (Ecclesiastes 9:7).
“Go, eat your bread joyfully.” Rabbi Huna son of Rabbi Aḥa said: When the children take their leave from school,¹⁷To go home and eat their lunch. a Divine Voice emerges and says to them: “Go, eat your bread joyfully,” – your breath¹⁸The words of Torah you have expressed. has been accepted before Me as a pleasing aroma. When Jews take their leave of synagogues and study halls, a Divine Voice emerges and says to them: “Go, eat your bread joyfully” – your prayer has been accepted before Me as a pleasing aroma.
Another matter, “go, eat your bread joyfully” – this is the Torah portion of ḥalla; “and drink your wine goodheartedly” – this is the Torah portion of libations; “as God has already accepted your actions” – this is the entry of the Israelites into the Land, as it is stated: “When you come to the Land” (Numbers 15:2).
Rabbi Azarya in the name of Rabbi Yehuda bar Simon interpreted the verse as regarding Abraham our patriarch. When the Holy One blessed be He said to him: “Take now your son, your only one […and offer him up there as a burnt offering on one of the mountains that I will tell you]” (Genesis 22:2), on the first day, he did not see anything, nor on the second. On the third day, this is what is written in its regard: “He saw the place from afar” (Genesis 22:4). What did he see? He saw a cloud affixed to the mountain. He said: It appears that this is the mountain upon which the Holy One blessed be He said to me to bring up my son Isaac. He said to him: ‘Isaac, my son, do you see what I see?’ [Isaac] said to him: ‘Yes.’ He said to [Isaac]: ‘What do you see?’ [Isaac] said to him: ‘A cloud affixed to the mountain.’ He said to Eliezer and Ishmael, his lads: ‘Do you see anything?’ They said: ‘No.’ He said: ‘Since you do not see anything and the donkey does not see anything, “stay here with the donkey [im haḥamor]” (Genesis 22:5) – a people comparable to a donkey [am domin laḥamor].¹⁹The slaves and children of maidservants are lowly, and in that sense comparable to the donkey. Then he took Isaac and took him up mountains, took him down hills, and took him up to the peak of a particularly high and steep mountain. He built an altar, arranged the arrangement of wood, bound him upon it, and took the knife to slaughter him. Had the angel not come and said to him: “Do not extend your hand to the lad” (Genesis 22:12), he would have already slaughtered him.
When [Isaac] came to his mother, she said to him: ‘Where were you, my son?’ He said to her: ‘Father took me, and took me up mountains, took me down hills, and took me up to a certain mountain. He built an altar, arranged the arrangement of wood, bound me upon it, and took the knife to slaughter me. Had the angel not come and said to him: “Abraham, Abraham, do not extend your hand to the lad,” I would have already been slaughtered.’ When Sarah heard this, she screamed, and did not manage to complete her cry until her soul departed, as it is written: “Abraham came to eulogize Sarah and to weep for her” (Genesis 23:2). From where did he come? He came from Mount Moriah. Rabbi Yehuda ben Rabbi Simon said: Abraham was ruminating in his heart: Perhaps there was a defect in my son and he was not accepted.²⁰He was deemed unfit to be sacrificed as an offering. A Divine Voice emerged and said to him: ‘Abraham, Abraham, “go, eat your bread joyfully…as God has already accepted your actions,” God has accepted your offering.’
Rabbi Mona of Shaab and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi interpreted the verse as regarding Rosh HaShana and Yom Kippur. This is analogous to a province that owed taxes to the king. The king dispatched a tax collector from the treasury to collect it. [When he was] at a distance of ten mil, the prominent leaders of the province emerged and lauded him, and he forgave one-third for them. At a distance of five mil, the middling ones emerged and lauded him, and he forgave one-third for them. When he neared [and was right outside the province], men, women, and children emerged to greet him, and he forgave it in its entirety. He said, ‘What is past is past, from here onward is a new account.’ So too, on the day before Rosh HaShana, the prominent leaders of the generation fast and the Holy One blessed be He absolves them of one-third of their transgressions, as it is stated: “Yet forgiveness is with You, so You will be feared” (Psalms 130:4). Rabbi Aḥa said: Forgiveness is primed for you from Rosh HaShana, “so You will be feared” – so Your fear will be on Your creations. Those days between Rosh HaShana and Yom Kippur, individuals fast, and the Holy One blessed be He absolves them of another third of their transgressions. On Yom Kippur, all of them fast, and the Holy One blessed be He absolves them of another third of their transgressions. When men, women, and children fast, the Holy One blessed be He forgives them for everything and says: ‘What is past is past, and the new account is from here onward.’ A Divine Voice emerges and says to them: “Go, eat your bread joyfully” – your prayer has already been heard.
Abba Taḥana the Pious was entering his city on Shabbat eve at [just before] nightfall, and his bundle was on his shoulder. He found a particular [individual] afflicted with boils lying at a crossroads. [The man] said to him: ‘Rabbi, perform for me a charitable act and bring me into the city.’ [Abba Taḥana] said: If I put down my bundle, how will I and my family earn a living? But if I abandon the man afflicted with boils, I deserve to lose my life. What did he do? He had the good inclination overcome the evil inclination and he took the man afflicted with boils into the city, and [then] came and took his bundle and entered with the light of the [setting] sun. Everyone was astonished and saying: Is this Abba Taḥana the Pious? He, too, ruminated in his heart and said: Would you say that I desecrated Shabbat? At that moment, the Holy One blessed be He caused the sun to shine, as it is written: “The sun of righteousness will shine for you, who fear My name” (Malachi 3:20). At that moment, he ruminated in his heart and said: Would you say that I will not receive reward?²¹He was concerned that the miracle was reward for his good deed and he would not receive reward in the World to Come. A Divine Voice emerged and said: “Go, eat your bread joyfully, and drink your wine goodheartedly, as God has already accepted your actions.” You will receive your reward.
Another matter, [the verse] “go, eat your bread joyfully,” is speaking of Daniel, the beloved man, as it is stated: “I was still speaking in prayer, and the man Gabriel, whom I had seen in the previous vision, was flying swiftly [mu’af bi’af]” (Daniel 9:21); he flew and flew again. “He explained and spoke with me” (Daniel 9:22). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Daniel, the beloved man, said: The Holy One blessed be He knows that I finished my prayer and He sent an angel²²Gabriel. and spoke with me, as it is stated: “He explained and spoke with me.” What did he say to me? He said to me: At the beginning of your supplications a word went forth” (Daniel 9:23). He said to me: I issued a decree that the Temple will be rebuilt. I said your request will be fulfilled at the beginning of your supplications, [but did not tell you until now] “because you are beloved,” (Daniel 9:23), for He desired his prayer.²³God desired Daniel’s prayers. Rabbi Shmuel bar Onya [said] in the name of Rabbi Aḥa: Beloved is written here three times, “beloved” (Daniel 9:23), “beloved” (Daniel 10:11), “beloved” (Daniel 10:19). [Gabriel] said to him: You are very beloved. You are beloved to your Creator, you are beloved to His entourage, and you are beloved to His Torah, as it is written: “For from the first day that you set your heart to understand, and to fast before your God, your words have been heard” (Daniel 10:12), your prayer has been heard. A Divine Voice emerged and said to him: “Go, eat your bread joyfully” – your prayer has already been heard.

That is what is written: “Say to God: How awesome are Your works” (Psalms 66:3). How terrifying are Your wonders. [Those slated to be] killed, kill those who would be their killers, and [those slated to be] hanged, hang those who would hang them. [Those who would be] drowned in the sea, drown those who would have drowned them. So it is, “In the greatness of Your power Your enemies cringe before You” (Psalms 66:3).
You find the benevolent qualities of the Holy One blessed be He are abundant, lasting, and of superior quality.¹⁵The translation of these terms is in accordance with the interpretation of the Etz Yosef. The term abundance in the continuation of the midrash refers to all of the characteristics mentioned here. Benevolence in abundance, kindness in abundance, mercy in abundance, righteousness in abundance, faithfulness in abundance, redemption in abundance, blessing in abundance, praise in abundance, peace in abundance. Benevolence in abundance, as it says: “How abundant is Your benevolence that You have set aside for those who revere You” (Psalms 31:20). Kindness in abundance, as it says: “And abundant in kindness and truth” (Exodus 34:6). Mercy in abundance, as it says: “Your mercy is abundant, O Lord” (Psalms 119:156). Righteousness in abundance, as it says: “And justice and abundant righteousness” (Job 37:23). Faithfulness in abundance, as it says: “New every morning, Your faithfulness is abundant” (Lamentations 3:23). Your redemption is abundant, as it says: “Israel will implore the Lord, for kindness is with the Lord and His redemption is abundant” (Psalms 130:7). Blessing in abundance, as it says: “I will pour out upon you blessing without limit [beli dai]” (Malachi 3:10). What is “without limit” [beli dai]? Until your lips will wear out [yivlu] from saying enough [dai]. Praise in abundance [raba] as it says: “A God dreaded in the great [raba] council of the holy, awesome to all around Him” (Psalms 89:8). And it is written: “How abundant are your works O Lord, You perform them all with wisdom, the earth is full of Your creations” (Psalms 104:24). Peace in abundance, as it says: “All your children will be disciples of the Lord and abundant will be your children’s peace” (Isaiah 54:13). Do not read “your children” [banayikh] but rather “your builders” [bonayikh].¹⁶ “Builders” is understood to refer Torah scholars who build up the world through their teachings. “May there be peace within your walls and tranquility in your palaces. For the sake of my brothers and companions I will say: Peace be with you. For the sake of the house of Lord our God, I will seek your good” (Psalms 122:7–9). “May you see children of your children, peace upon Israel” (Psalms 129:6). “Abundant peace to those who love Your Torah and may they not falter” (Psalms 119:165). May the Lord give might to His people; May the Lord bless his people with peace” (Psalms 29:11).
Midrash Esther is complete.
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(Exod. 23:21:) PAY HEED TO HIM, AND HEARKEN (SM') TO HIS VOICE. DO NOT REBEL AGAINST HIM, FOR HE WILL NOT PARDON YOUR TRANSGRESSION. You were not worthy of hearing (rt.: SM') my voice. Hearken to (rt.: SM') the voice of an angel. He is unable to pardon your transgressions, because he is from the class who do not sin. Another interpretation (of Exod. 23:21:) FOR HE WILL NOT PARDON YOUR TRANSGRESSION. Why? Because he is an agent (sheliah),⁵⁷Sheliah designates one given power of attorney. It is equivalent to the Gk. term, apostolos (“apostle”), as used by early Christians. and whatever an agent is ordered to do, he does. But I lift up my face to you (i.e., show you favor), as stated (in Numb. 6:26): THE LORD LIFT UP HIS FACE <UNTO YOU>. David said to him: Sovereign of the World, You have delivered me to your angel, one who does not lift up his face. Who can withstand him? (Ps. 130:3) IF YOU, O LORD, {LORD}, KEEP ACCOUNT OF INIQUITIES, WHO WILL WITHSTAND? <Even> if you say there is no forgiveness with you, it is with you, as stated in (vs. 4): FOR WITH YOU THERE IS FORGIVENESS SO THAT YOU MAY BE FEARED.

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

“Guard your feet when you go to the house of God, and draw near to heed. This is better than fools giving an offering, as they do not know to perform evil” (Ecclesiastes 4:17).
“Guard your feet when you go to the house of God” – it is taught: A person may not enter the Temple Mount with coins bound in his shawl, with dust that is on his feet, and with his money belt girded on the outside [of his clothing], as it is stated: “Guard your feet when you go [to the house of God].” Rabbi Yosei ben Yehuda says: “He came until before the king’s gate, as none may enter the king’s gate [in sackcloth]” (Esther 4:2) – if in honor of a king of flesh and blood this may not be done, in honor of the King, king of kings, all the more so.
Rabbi Ada ben Rabbi Shimon in the name of Rabbi Natan: A person must never stand in an elevated place and pray, but rather in a low place. What is the reason? “From the depths, I cried to you, Lord” (Psalms 130:1).³⁵Thus, the phrase “guard your feet when you go to the house of God” is interpreted to mean that one must stand in prayer in a manner that demonstrates humility.
Rabbi [Yehuda HaNasi] says: A person must never pray when he needs to relieve himself, as it is stated: “Prepare to meet your God, Israel” (Amos 4:12). Rabbi Alexandri said: It is written: “Guard your feet [when you go to the house of God].” Rabbi Kerutzpi said in the name of Rabbi Yoḥanan: “Guard your feet” – from the drops between your legs. “When you go to the house of God,” be ritually pure. In what case are these matters stated? It is in the case of urine; but in the case of excrement, if he can restrain himself, he may restrain himself.³⁶This phrase may be interpreted in accordance with the Gemara (Berakhot 23a) to mean: If he can restrain himself for the time it takes to walk four parasangs (72 minutes), he may pray (Maharzu).
Rabbi Abba said: “May your fount [mekoraakha] be blessed” (Proverbs 5:18) – in the house of your calling [mekoraakh], may you be blessed;³⁷In the place where you call out to God, i.e., the synagogue, be blessed, and be not degraded by a lack of cleanliness regarding bodily functions. may your calling to the grave be blessed.
Shimon Sikhena was a shrewd man, and he would dig cisterns, ditches, and caves in Jerusalem. He said to Rabbi Yoḥanan ben Zakai, ‘I am as great as you are.’ [Rabbi Yoḥanan ben Zakai] said to him: ‘Why?’ He said: ‘Because I engage in communal needs like you do.’ He said: ‘If a person comes to you for a judgment or a question, you say to him: Drink from this cistern as its water is clear and cold. Or if a woman asks you about her menstrual status, you say to her: Immerse yourself in this cistern, as its water purifies.’ He read this verse in his regard: “This is better than fools giving an offering, as they do not know to perform evil.”³⁸Rabbi Yoḥanan ben Zakai applied this verse to the unlearned Shimon Sikhena, intimating that he did not know the difference between pure and impure such that he could even make such a statement.
Huna bar Geniva said: Reciting Shema at its appointed time is dearer than one thousand burnt offerings sacrificed by the fool. Why? “As they do not know to perform evil” – the fool does not know how to distinguish between one vow and another vow. From where is it [derived]? It is [derived] from Yiftaḥ.³⁹Yiftaḥ vowed to sacrifice the first creature that would emerge from his house; when his daughter was first to emerge, he assumed his vow remained in effect. This is viewed as an example of a foolish vow; see Judges 11:31–40 and Vayikra Rabba 37:4.
Rabbi Shimon ben Ḥalafta said: One who is weak above and one who is strong below, who prevails? It is the upper one. This is true all the more so when the upper one is He who lives eternally, who is strong above and you are below. The verse has preceded you: “Because God is in the heavens and you are on earth…” (Ecclesiastes 5:1).

Another explanation of He will not pardon your transgressions. Why not? For he is only a messenger, and a messenger can only do what he is sent to do. I alone can lift up countenances (i.e., grant pardon), as it is said: The Lord lift up His countenance unto thee (Num. 6:26). David cried out: Master of the Universe, you trust us into the keeping of an angel who cannot pardon us, but if Thou, Lord, shouldest mark iniquities, O Lord, who can stand? (Ps. 130:3). If You should say: Forgiveness is not available to you, For with Thee there is forgiveness that Thou mayest be feared (ibid., 4), therefore do not place over us the angel who is guardian of the Inner Sanctum, since it is said: For he will not pardon your transgressions. Why? For it is said My name is in him (Exod. 23:21) (i.e., he is only my messenger). R. Simeon the son of Lakish said: The name of the Holy One, blessed be He, is coupled with every angel, as it is said: For My name is in him.

Another explanation of He will not pardon your transgressions. Why not? For he is only a messenger, and a messenger can only do what he is sent to do. I alone can lift up countenances (i.e., grant pardon), as it is said: The Lord lift up His countenance unto thee (Num. 6:26). David cried out: Master of the Universe, you trust us into the keeping of an angel who cannot pardon us, but if Thou, Lord, shouldest mark iniquities, O Lord, who can stand? (Ps. 130:3). If You should say: Forgiveness is not available to you, For with Thee there is forgiveness that Thou mayest be feared (ibid., 4), therefore do not place over us the angel who is guardian of the Inner Sanctum, since it is said: For he will not pardon your transgressions. Why? For it is said My name is in him (Exod. 23:21) (i.e., he is only my messenger). R. Simeon the son of Lakish said: The name of the Holy One, blessed be He, is coupled with every angel, as it is said: For My name is in him.

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

(Numb. 23:24, cont.:) IT (a lion) DOES NOT SLEEP UNTIL IT HAS EATEN ITS PREY. When he (the reader) says (in the Shema' of Deut. 6:4): THE LORD IS ONE, the destroying demons are destroyed on his account, and they intone after him (as the liturgical response): AND BLESSED BE THE NAME OF HIS GLORIOUS KINGDOM FOREVER AND EVER.⁸⁴In reciting the proper liturgical response to the Shema‘, even the demons recognize the sovereignty of the Holy One. Moreover, through the recitation of the Shema' he is sustained from the the day watch to the night watch.⁸⁵I.e., his guardian angels for the morning and the night. Thus when he goes to sleep, he entrusts he spirit into the hand of the Holy One, as stated (in Ps. 31:6[5]: INTO YOUR HAND I ENTRUST MY SPIRIT.⁸⁶Cf. Ber. 5a. Then when he awakens <and> proclaims the sovereignty of the Holy One, the night watch transfers him to the day watch. Thus it is stated (Ps. 130:6): MY SOUL BELONGS TO THE LORD FROM <THE TIME OF> THE MORNING WATCH.⁸⁷So the verse is understood here in agreement with the LXX. A more typical translation would be: MY SOUL <WAITS> FOR THE LORD MORE THAN THE GUARDIANS FOR THE MORNING. For that reason Balaam said: There is no nation like this one.

"On the first day" (Leviticus 23:40). That is the fifteenth, and you say, "On the first?" Rabbi Mana of Shav and Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, "[There is a relevant] parable about a province that owed a [certain tax] to the king and the king went to collect it. [When he was] within ten mil, the leaders of the province went out to laud him, [so] he cancelled a third of [that tax]; within five mil, the middling people of the province went out to laud him, [so] he cancelled another third; when he entered the province, all of the residents of the province - men, women and children - came out and lauded him, and he cancelled it all. He said, 'What is past is past. From now, let us start a [new] reckoning.' So [too] on the eve of Rosh Hashanah, the greats of the generations fast, and the Holy One, blessed be He, cancels a third of their iniquities; and from Rosh Hashanah to Yom Kippur, the [select] individuals fast, and the Holy One, blessed be He, cancels [another] third of their iniquities; and on Yom Kippur, everyone fasts - men, women and children. So the Holy One, blessed be He, says to Israel, 'What is past is past. From now, let us start a [new] reckoning.'" And from Yom Kippur to Sukkot, all of Israel is involved in commandments. This one is involved with his sukkah, that one is involved with his lulav. And on the first day of the festival, all of Israel stand in front of the Holy One, blessed be He, [with] their lulavs and citrons for the sake of the Holy One, blessed be He. And He say to them, "What is past is past. From now, let us start a [new] reckoning." Hence, Moshe warns Israel (Leviticus 23:40), "And you shall take for yourselves on the first day." Rabbi Acha says, "'For forgiveness is with You' (Psalms 130:4) - from Rosh Hashanah, forgiveness is waiting with You. Why so much? 'In order that You will be feared' - so as to instill fear of You upon Your creatures."