Midrash su Salmi 30:78

(Numb. 22:2:) NOW BALAK BEN ZIPPOR SAW (rt.: R'H) <ALL THAT ISRAEL HAD DONE TO THE AMORITES>. This text is related (to Deut. 32:4):THE ROCK!—HIS WORK IS PERFECT, <BECAUSE ALL HIS WAYS ARE JUSTICE>. [Thus] the Holy One did [not] leave the nations of the world a pretext for saying in the age to come: You alienated us and did not give us anything like what you gave Israel in this world.¹Tanh., 7:1; Numb. R. 20:1. [What] did the Holy One do? Just as he raised up kings, prophets, [and sages] for Israel, so did he raise them up from the nations of the world. Moreover, the kings, prophets, and sages [that belonged to Israel] were coupled with the kings, prophets, and sages that belonged to the nations of the world. He raised up Solomon as king over all the land, and he did the same for Nebuchadnezzar. The former built the Holy Temple, and the latter destroyed it. He gave David wealth, and he acquired the house for his name.²Cf. Ps. 30:1 [introduction]: a song at the dedication of the house (i.e., the Temple) of David. The Temple was David’s in that he acquired the materials to build it. He gave wealth to Haman, and he acquired a whole nation for slaughter. Every dignity Israel received, you find that the nations of the world received. In like manner he raised up Moses for Israel, who spoke with him any time that he wanted, <and> he raised up Balaam for the nations of the world, in order that he might speak with him any time that he wanted. Look at (rt.: R'H) what a difference there is between the prophets of Israel and the prophets of the nations of the world! The prophets of Israel warn the nation about transgressions, and so it says (in Ezek. 3:17): I HAVE APPOINTED YOU A SENTINEL FOR THE HOUSE OF ISRAEL. <Any> prophet who arose from the nations, however, established a breach to cut off mortals from the world to come. And not only that, but all the prophets had a merciful attitude towards both Israel and the nations of the world; for so did Isaiah say (in Is. 16:11): THEREFORE MY INNER PARTS THROB LIKE A HARP FOR MOAB…. And similarly has Ezekiel said (in Ezek. 27:2): RAISE UP A DIRGE OVER TYRE. But this cruel man rose up to uproot a whole nation without cause, for nothing. Therefore the parashah on Balaam was written to make known why the Holy One removed the Holy Spirit from the nations of the world. <It was> because this man arose out of them, and look (rt.: R'H) at what he did!

(Numb. 22:2:) “Now Balak [ben Zippor] saw (rt.: r'h).” This text is related (to Deut. 32:4), “The Rock, His work is perfect, because all His ways are justice.” As the Holy One, blessed be He, did [not] leave the nations of the world a pretext for saying in the future to come, “You alienated us and did not give us anything like what You gave Israel in this world."¹Numb. R. 20:1. What did the Holy One, blessed be He, do? Just as He raised up kings, prophets, and sages for Israel, so did He raise them up from the nations of the world. Moreover, the kings, prophets, and sages that belonged to Israel were examined alongside the kings, prophets, and sages that belonged to the nations of the world. He raised up Solomon as king over all the earth, and he did the same for Nebuchadnezzar, as stated (Jeremiah 27:6), “I even give him the wild beasts to serve him.” The [former] built the holy Temple and said many praises and supplications; and the latter destroyed it and cursed and blasphemed, and said (in Isaiah 14:14), “I will go up to high places of the clouds, I will resemble the Most High.” He gave David wealth, and he acquired the house for His name.²Cf. Ps. 30:1 [introduction]: a song at the dedication of the house (i.e., the Temple) of David. The Temple was David’s in that he acquired the materials to build it. He gave wealth to Haman, and he acquired a whole nation for slaughter. Every dignity Israel received, you find that the nations of the world [also] received. In like manner He raised up Moses for Israel, who spoke with him any time that he wanted, [and] he raised up Balaam for the nations of the world, in order that he might speak with Him any time that he wanted. Look at (rt.: r'h) what a difference there is between the prophets of Israel and the prophets of the nations of the world! The prophets of Israel warn the nations about transgressions, and so it says (in Jer. 1:5), “I have given you as a prophet to the nations.” The prophets who He raised from the nations, however, established a breach to cut off mortals from the world to come. And not only that, but all the prophets had a merciful attitude towards both Israel and the nations of the world; for so did Isaiah say (in Is. 16:11), “Therefore my inner parts throb like a harp for Moab….” And similarly has Ezekiel said (in Ezek. 27:2), “Son of man, ‘Raise up a dirge over Tyre.’” But this cruel man rose up to uproot a whole nation without cause, for nothing. Therefore the parashah about Balaam was written to make known why the Holy One, blessed be He, removed the holy spirit from the nations of the world. [It was] because He raised this man out of the nations of the world, and look (rt.: r'h) at what he did!

(Exodus 15:1) "Az yashir Mosheh": Az ("then") sometimes signals the past and sometimes signals the future. The past: (Genesis 4:26) "Az men began", (Exodus 4:26) "Az she said", (Exodus 15:1) "Az Moses sang", (Numbers 21:17) "Az Israel sang", (Joshua 10:12) "Az Joshua spoke", (I Chronicles 15:2) "Az David said", (I Kings 8:12) "Az Solomon said." And sometimes "Az" signals the future, viz.: Isaiah 60:5) "Az you will see and flow", (Ibid. 58:8) "Az your light shall break forth as the morning", "Then there shall be opened", (Ibid. 35:6) "Az the lame man shall leap as a hart", (Ibid. 5) (Jeremiah 31:12) "Az the virgin will rejoice in the dance", (Psalms 126:2) "Az our mouth will be filled with laughter", (Ibid.) "Az they will say among the nations." Variantly: It is not written "Then Moses sang," but then Moses will sing" — whence we derive the resurrection from Scripture. (Exodus 15:1) "Moses and the children of Israel": Moses was equivalent to all of Israel, and all of Israel, to Moses, when they sang the song. Variantly: "Moses and the children of Israel": We are hereby apprised that Moses chanted the song opposite all of Israel (i.e., that his voice was over and against those of all of Israel.) "this song": There are ten "songs." The first, that sung in Egypt, viz. (Isaiah 30:29) "The song (of Sancherev's destruction [on Pesach night]) will be to you as that of the night on which you sanctified the festival (Pesach [in Egypt]), etc." The second, that of the sea — "Then Moses sang." The third, that of the well (Numbers 21:17) "Then Israel sang." The fourth, that of Moses, viz. (Devarim 31:22) "And Moses wrote this song (32:1-43). The fifth, that of Joshua, viz. (Joshua 10:12) "Then Joshua spoke to the L rd on the day the L rd delivered, etc." The sixth, that of Devorah and Barak, viz. (Judges 5:1) "And Devorah and Barak the son of Avinoam sang, etc." The seventh, that of David, viz. (II Samuel 22:1) "And David spoke to the L rd the words of this song, etc." The eighth, that of Solomon, viz. (Psalms 30:1) "A psalm, a song of the inauguration of the Temple of David." Now did David built it? Did not Solomon build it? viz. (I Kings 6:14) "And Solomon built the Temple." Why, then, is it written "A psalm, a song of the inauguration of the Temple of David? But because David devoted his life to building it, it was called by his name. Similarly, (Psalms 132:1-6) "Remember, O L rd, unto David, al of his tribulation (in seeking a place for Your sanctuary), which, (to find the place,) he swore to the L rd, vowed to the Strength of Jacob: Forefend that I came to the test of my habitation (my palace), that I go up on the bed spread out before me, that I give (superfluous) sleep to my eyes or slumber to my lids, before I find the (fore-ordained) place for (the Temple of) the L rd, the habitation of the Strength of Jacob. We had heard it (that place) to be in Efrat (the most select of places), and, lo, we have found it in the fields of the forest (in the boundary of Benjamin, who is likened to a beast of the forest" [viz. Genesis 49:27]). And what is written afterwards? (I Kings 12:16) "See your house, O David." Because David devoted his life to it, it was called by his name. And thus you find that whatever a man devotes his life to is called by his name. Moses devoted his life to three things, and they were (all) called by his name. He devoted his life to Torah and it was called by his name, viz. (Malachi 3:22) "Remember the Torah of Moses, My servant." Now is it not the Torah of G d? viz. (Psalms 19:8) "The Torah of the L rd is whole, restoring the soul." How, then, are we to understand "the Torah of Moses, My servant"? Because he devoted his life to it, it is called by his name. And whence do we find that he gave his life for Torah? In (Exodus 34:28) "And he was there with the L rd (to receive the Torah) … Bread he did not eat, etc." And it is written (Devarim 9:10) "And I stayed on the mountain forty days and forty nights, etc." — Because he devoted his life to Torah, it was called by his name. Because he devoted his life to Israel, they were called by his name, viz. (Exodus 32:7) "Go, descend, for your people have wrought corruptly." Now are they not the people of the L rd? viz. (Devarim 9:29) "For they are Your people and Your inheritance," and (Ezekiel 36:20) "… when it was said of them: These are the people of the L rd, and they came out of His land." How, then, are we to understand "Go, descend, for your people have wrought corruptly"? Because he devoted his life to them, they were called by his name. And whence do we find that he devoted his life to them? In (Exodus 2:11) "And it was in those days that Moses grew, and he went out to his brothers and he saw their toils," and (bid. 12) "And he turned here and there (… and he smote the Egyptian, etc.") Because he devoted his life to them, they were called by his name. He devoted his life to the judges, and they were called by his name, viz. (Devarim 16:18) "Judges and officers shall you appoint for yourself in all of your gates." Now is justice not the L rd's? How, then, are we to understand "shall you appoint for yourself"? Because he devoted his life to them, they were called by his name. And whence is it derived that he devoted his life to them? From (Exodus 2:13-17) "And he went out on the second day … and he said "Who made you an officer and a judge over us? … And Pharaoh heard … And the priest of Midian had seven daughters … And the shepherds came and drove them away. Because he devoted his life to them, they were called by his name. The ninth (song): (II Chronicles 20:21) "And he (Yehoshafat) took counsel with the people, and he set up singes to the L rd and lauders of (His) majestic holiness. When they went out before the vanguard (of the army) they said; 'Give thanks to the L rd, for His lovingkindness is forever!'" Why is this thanksgiving different from all the other sin the Torah, where it is written "Give thanks to the L rd for (the good, for His lovingkindness is forever"? __ It is to say, as it were, that there is no rejoicing before Him over the destruction of the wicked. If over that of the wicked there is no rejoicing, how much more so (is there grief) over that of the righteous, one of whom is over and against the entire world, viz. (Mishlei 10:25) "And the righteous one is the foundation of the world." The tenth (song) in time to come, viz. (Isaiah 42;10) "Sing to the L rd a new song, His praise from the end of the earth (Ibid. 48:42) "Say: The L rd has redeemed His servant Jacob. All of the (other) songs are denominated in the feminine ("zoth"). Just as a female bears (and then travails again), so, the past salivations were followed by subjugation. But the future (ultimate) redemption will not be followed by subjugation — wherefore it is denominated in the masculine ("zeh" [viz. Isaiah 26:1]). As it is written (Jeremiah 30:6) "Ask now and see if a male has ever given birth. Why, then, do I see that every man puts his hands upon his loins (as a woman giving birth?") For just as a male does not bear (and thus travail), so, the future redemption will not be followed by subjugation. As it is written (Isaiah 45:17) "Israel will be saved by the L rd, an eternal salvation. You will not be ashamed or abashed forever."

(Fol. 4) R. Joshua b. Levi said: "It is obligatory for women to hear the reading of the Megilla, because they also benefited by the same miracle." R. Joshua b. Levi said again: "One is obliged to read the Megilla in the evening, and to repeat it in the daytime [on the morrow], as it is said (Ps. 22, 3) O, my God! I call in the daytime, but Thou answerest not, and in the night I find no rest." His disciples concluded from this that he meant to read the Megilla in the evening and study [the tract Megilla] in the daytime. Whereupon R. Jeremiah said unto them: "I have been told by R. Chiya b. Abba that he meant just as people say, 'I will peruse this section and repeat it.' " We have also been taught so in the name of R. Chelbo b. Ulla Biraa: "A man is obliged to read the Megilla in the evening and repeat it in the daytime (on the morrow), as it is said (Ib. 30) So that my glorious soul may sing praise to Thee, and never be silent, O Lord my God! Forever will I give thanks unto Thee."

(Fol. 16) MISHNAH: At four periods in each year the world is judged; on Passover, in respect to the growth of grain; on Pentecost, in respect to the fruit of trees; on the New Year's Day all human beings pass before Him (the Lord) as sheep before a shepherd; as it is said (Ps. 30, 9) He who hath fashioned all their hearts understandeth all their works; on Tabernacles judgment is rendered in regard to water (rain). GEMARA: Which stage of the growing grain [does the Divine judgment affect on the Passover]? Does it affect the standing crops which are about to be reaped? What judgment could effect them, since they are in existence despite all the preordained accidents that the standing crops had to undergo [before Passover]? The Mishnah does not refer to standing crops ready to be reaped, but to such that were just sown. Shall we then say that only one judgment is passed upon grain [for the period from sowing until reaping]? Have we not been taught in a Baraitha: If an incident or injury befall grain before the Passover, it was the result of a decree pronounced on the Passover prior to the sowing season; but if such an incident happened after the Passover, then it was the result of a decree that had been passed on the Passover immediately [preceding the sowing season]; if an accident of misfortune befall a man before the Day of Atonement, it was the result of a decree passed on the Day of Atonement prior to the accident; but if such an accident happened after the Day of Atonement, then it was the cause of a decree passed on the Day of Atonement immediately preceding the accident. Hence there are several decrees passed upon. Said Raba: "Infer from this that judgment is passed twice yearly, at sowing and before reaping." "Therefore," said Abaye, "when a man sees that the grain which ripens slowly is thriving, he should, as soon as possible, sow such grain as ripens quickly so that by the time of the next judgment the grain will already have begun to grow [thus avoiding one judgment]."

(7) (Fol. 16) MISHNAH: At four periods in each year the world is judged; on Passover, in respect to the growth of grain; on Pentecost, in respect to the fruit of trees; on the New Year's Day all human beings pass before Him (the Lord) as sheep before a shepherd; as it is said (Ps. 30, 9) He who hath fashioned all their hearts understandeth all their works; on Tabernacles judgment is rendered in regard to water (rain). GEMARA: Which stage of the growing grain [does the Divine judgment affect on the Passover]? Does it affect the standing crops which are about to be reaped? What judgment could effect them, since they are in existence despite all the preordained accidents that the standing crops had to undergo [before Passover]? The Mishnah does not refer to standing crops ready to be reaped, but to such that were just sown. Shall we then say that only one judgment is passed upon grain [for the period from sowing until reaping]? Have we not been taught in a Baraitha: If an incident or injury befall grain before the Passover, it was the result of a decree pronounced on the Passover prior to the sowing season; but if such an incident happened after the Passover, then it was the result of a decree that had been passed on the Passover immediately [preceding the sowing season]; if an accident of misfortune befall a man before the Day of Atonement, it was the result of a decree passed on the Day of Atonement prior to the accident; but if such an accident happened after the Day of Atonement, then it was the cause of a decree passed on the Day of Atonement immediately preceding the accident. Hence there are several decrees passed upon. Said Raba: "Infer from this that judgment is passed twice yearly, at sowing and before reaping." "Therefore," said Abaye, "when a man sees that the grain which ripens slowly is thriving, he should, as soon as possible, sow such grain as ripens quickly so that by the time of the next judgment the grain will already have begun to grow [thus avoiding one judgment]."

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."

... Teach us, our master, from when does the mitzvah of the Channukah lamp begin? Our rabbis taught – from when the sun sets until the majority of people are gone from the marketplace. And where are they to be lit? If one lives on an upper floor with a window facing the public domain, light there. If it is a time of danger, light within your house [and it is forbidden to do work by its light. R’ Asi said] it is forbidden to see by its light. Why do we light Channukah lamps? When the Hasmonean High Priest defeated the Greeks, as it says “For I bend Judah for Me like a bow; I filled [the hand of] Ephraim, and I will arouse your children, O Zion, upon your children, O Javan; and I will make you as the sword of a mighty man,” (Zechariah 9:13) they entered the Holy Temple. They found there eight iron stakes, fixed them in the ground and lit lamps upon them. Why do we read the Hallel psalms of praise? Because it is written “The Lord is God, and He gave us light.” (Tehillim 118:27) Why don’t we read it on Purim? It is written “…to destroy, to slay, and to cause to perish the entire host of every people and province that oppress them…” (Esther 8:11) and we don’t read it except to mark the fall of a kingdom and the kingdom of Ahasuerus still stood. But when the Holy One destroyed the kingdom of Greece they began to sing hymns and praises and to say that in the past we were servants to Pharoah, servants to Greece and now we are servants to the Holy One “Praise, you servants of the Lord…” (Tehillim 113:1) How many channukot (dedications) were there? There were seven. The dedication of heaven and earth, as it says “Now the heavens and the earth were completed…” (Bereshit 2:1) What dedication was there then? “And God placed them in the expanse of the heavens to shed light upon the earth.” (Bereshit 1:17) The dedication of the wall, as it says “And in the dedication of the wall of Jerusalem…” (Nechemiah 12:27) The dedication of those who came up from the exile, as it says “And they offered up for the dedication of this House of God…” (Ezra 6:17) The dedication of the priests, which we light for. The dedication of the world to come, as it says “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12) The dedication of the princes “This was the dedication offering of the altar…” (Bamidbar 7:84) The dedication of the Sanctuary, which this is speaking of “A psalm; a song of dedication of the House, of David.” (Tehillim 30:1) Another explanation. There are seven channukot. The dedication of the creation of the world, as it is written “Now the heavens and the earth were completed…” (Bereshit 2:1) Completion is the language of dedication, as is written “All the work of the Mishkan of the Tent of Meeting was completed…” (Shemot 39:32) The dedication of Moshe, as it is written “And it was that on the day that Moses finished erecting the Mishkan…” (Bamidbar 7:1) The dedication of the House, as it is written “A psalm; a song of dedication of the House, of David.” (Tehillim 30:1) The dedication of the Second Temple [as it says “And they offered up for the dedication of this House of God…” (Ezra 6:17) and the dedication of the wall] as it says “And in the dedication of the wall of Jerusalem…” (Nechemiah 12:27) The current one of the House of Hasmonean. The dedication of the world to come, because even that has lights, as it is written “And the light of the moon shall be like the light of the sun, and the light of the sun shall be seven-fold as the light of the seven days…” (Isaiah 30:26)

... Teach us, our master, from when does the mitzvah of the Channukah lamp begin? Our rabbis taught – from when the sun sets until the majority of people are gone from the marketplace. And where are they to be lit? If one lives on an upper floor with a window facing the public domain, light there. If it is a time of danger, light within your house [and it is forbidden to do work by its light. R’ Asi said] it is forbidden to see by its light. Why do we light Channukah lamps? When the Hasmonean High Priest defeated the Greeks, as it says “For I bend Judah for Me like a bow; I filled [the hand of] Ephraim, and I will arouse your children, O Zion, upon your children, O Javan; and I will make you as the sword of a mighty man,” (Zechariah 9:13) they entered the Holy Temple. They found there eight iron stakes, fixed them in the ground and lit lamps upon them. Why do we read the Hallel psalms of praise? Because it is written “The Lord is God, and He gave us light.” (Tehillim 118:27) Why don’t we read it on Purim? It is written “…to destroy, to slay, and to cause to perish the entire host of every people and province that oppress them…” (Esther 8:11) and we don’t read it except to mark the fall of a kingdom and the kingdom of Ahasuerus still stood. But when the Holy One destroyed the kingdom of Greece they began to sing hymns and praises and to say that in the past we were servants to Pharoah, servants to Greece and now we are servants to the Holy One “Praise, you servants of the Lord…” (Tehillim 113:1) How many channukot (dedications) were there? There were seven. The dedication of heaven and earth, as it says “Now the heavens and the earth were completed…” (Bereshit 2:1) What dedication was there then? “And God placed them in the expanse of the heavens to shed light upon the earth.” (Bereshit 1:17) The dedication of the wall, as it says “And in the dedication of the wall of Jerusalem…” (Nechemiah 12:27) The dedication of those who came up from the exile, as it says “And they offered up for the dedication of this House of God…” (Ezra 6:17) The dedication of the priests, which we light for. The dedication of the world to come, as it says “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12) The dedication of the princes “This was the dedication offering of the altar…” (Bamidbar 7:84) The dedication of the Sanctuary, which this is speaking of “A psalm; a song of dedication of the House, of David.” (Tehillim 30:1) Another explanation. There are seven channukot. The dedication of the creation of the world, as it is written “Now the heavens and the earth were completed…” (Bereshit 2:1) Completion is the language of dedication, as is written “All the work of the Mishkan of the Tent of Meeting was completed…” (Shemot 39:32) The dedication of Moshe, as it is written “And it was that on the day that Moses finished erecting the Mishkan…” (Bamidbar 7:1) The dedication of the House, as it is written “A psalm; a song of dedication of the House, of David.” (Tehillim 30:1) The dedication of the Second Temple [as it says “And they offered up for the dedication of this House of God…” (Ezra 6:17) and the dedication of the wall] as it says “And in the dedication of the wall of Jerusalem…” (Nechemiah 12:27) The current one of the House of Hasmonean. The dedication of the world to come, because even that has lights, as it is written “And the light of the moon shall be like the light of the sun, and the light of the sun shall be seven-fold as the light of the seven days…” (Isaiah 30:26)

(Ib. b.) Our Rabbis were taught: The orchestra of the thanks-offering consisted of violins, fifes, trumpets on every corner as well as on every elevated stone in Jerusalem and used to play (Ps. 30, 2) I will extol Thee, O Lord, for Thou hast lifted me, etc., and also (Ib. 91). Some call this later song Pegaim (destroyers) and some call this Negaim (plagues), because of the verse (Ib. 10) in which it reads, Nor shall any plague, etc.; others call it Pegaim, because of the verse (Ib. 1) There shall fall at thy side a thousand. They used to sing this song from verse one to ten inclusive, and also the whole of the third chapter of Psalms. R. Joshua b. Levi would say all the above mentioned verses before going to bed. How could he have done so. Has not R. Joshua b. Levi said that it is prohibited to cure one's self with [quoting] verses of the Torah? Protecting is different. Since he prohibited we must assume that it was in a case of a wound, if so then there is more than a prohibitory law; for we are taught that if one cures a wound by whispering, he has no share in the future world. Said R. Jochanan: "The latter refers to one who spits and then whispers, because the Heavenly name must not be mentioned on such an occasion." We are taught: One verse says (Num. 9, 13) He hath defiled the tabernacle of the Lord, and again it says further (20) Because he hath defiled the sanctuary of the Lord, etc. (Fol. 16b) R. Elazar says: Since the verse mentions the sanctuary, why should it mention the tabernacle, and if the verse mentions the tabernacle, why mention the sanctuary? The answer is: If only the tabernacle were mentioned, it could be accounted for by the fact that its being annointed with the holy oil, which was not the case with the temple, and therefore no liability is attached to defilement of the latter; on the other hand, if only the temple were mentioned, the reason might be given that it was sanctified once and forever, therefore the command which was not the case with the tabernacle; hence, the necessity of mentioning both the tabernacle and the sanctuary."

“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.

And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten for the light (Exod. 27:20). The Israelites declared: Master of the Universe, it is stated: By Thy light shall we see light, yet You commanded us to kindle lights before You. R. Isaac related an anecdote about a house filled with lighted torches. The master of the house told his servant: “Light some lamps for us in the courtyard.” “But the house is fully lighted,” he replied, “why do you bid me to light lamps in the courtyard?” He answered: “Do it so that the servants will have light.”

What did Solomon do? Our sages of blessed memory said: He raised the coffin of his father, David, and prostrated himself before it, praying: O Lord God, turn not away the face of Thine anointed. R. Berechiah declared in the name of R. Helbo: At that time David came to life, as you may understand for yourself from David’s own words: O Lord, Thou broughtest up my soul from the netherworld; Thou didst keep me alive, that I should not go down to the pit (Ps. 30:4). Solomon said: Master of the Universe, make it go in for his sake: Remember the good deeds of David Thy servant (II Chron. 6:42). And his prayers were answered immediately, as it is said: O Lord God, turn not away the face of Thine anointed. What is written after that? Now when Solomon had made an end of praying, the fire came down from heaven, etc. (ibid. 7:1). The Holy Spirit then cried out, saying: Wherefore I praise the dead that are already dead (Eccles. 4:2). Thereupon Solomon began to pray: Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors; that the King of glory may come in (Ps. 24:7). The gates wanted to crush his head, for they thought that he had called himself the King of glory. They said to him: Who is this King of glory? (ibid., v. 10), and he replied: The Lord of hosts, He is the King of glory. When he responded in this way, they were appeased. If they had not been, they would have fallen on his head and crushed him.

What did Solomon do? Our sages of blessed memory said: He raised the coffin of his father, David, and prostrated himself before it, praying: O Lord God, turn not away the face of Thine anointed. R. Berechiah declared in the name of R. Helbo: At that time David came to life, as you may understand for yourself from David’s own words: O Lord, Thou broughtest up my soul from the netherworld; Thou didst keep me alive, that I should not go down to the pit (Ps. 30:4). Solomon said: Master of the Universe, make it go in for his sake: Remember the good deeds of David Thy servant (II Chron. 6:42). And his prayers were answered immediately, as it is said: O Lord God, turn not away the face of Thine anointed. What is written after that? Now when Solomon had made an end of praying, the fire came down from heaven, etc. (ibid. 7:1). The Holy Spirit then cried out, saying: Wherefore I praise the dead that are already dead (Eccles. 4:2). Thereupon Solomon began to pray: Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors; that the King of glory may come in (Ps. 24:7). The gates wanted to crush his head, for they thought that he had called himself the King of glory. They said to him: Who is this King of glory? (ibid., v. 10), and he replied: The Lord of hosts, He is the King of glory. When he responded in this way, they were appeased. If they had not been, they would have fallen on his head and crushed him.

...Why was the Holy Blessed One called the King of glory?  Because He distributes glory to those who fear Him.  How so?  A king of flesh and blood, no one rides on his horse, and no one sits on his throne. But the Holy Blessed One had Solomon sit upon His throne, as it says "Solomon sat on the throne of the Lord as king" (I Chronicles 29:23).  And [the Holy Blessed One] had Elijah ride on His horse.  What is the horse of the Holy Blessed One? Whirlwind and storm! As it says "God travels in whirlwind and storm and clouds are the dust on His feet" (Nachum 1:3) and it is written "Elijah ascended in the storm to heaven" (II Kings 2:11).  A king of flesh and blood, no one uses his scepter, but the Holy Blessed One, gave His scepter to Moses, as it says "Moses took the staff of God in his hand" (Exodus 4:20).  A king of flesh and blood, no one wears his crown, but the Holy Blessed One will have the Messiah wear His crown.  What is the crown of the Holy Blessed One? Finest gold, as it says "His head is finest gold, His locks are curled, black as a raven." (Song of Songs 5:11),  and it is written, "You have set upon his head a crown of fine gold" (Psalms 21:4). A king of flesh and blood, no one wears his clothing, but Israel wears the clothing of the Holy Blessed One.  What is the clothing of the Holy Blessed One? Strength, as it says "the LORD is robed, girded with strength" (Psalms 93:1), and He gave it to Israel as it says "God gives strength to Israel, God blesses His people with peace" (Psalms 29:11)... 

The Israelites sang ten songs because of the ten miracles performed in their behalf. The first was in Egypt, as is said: You shall have a song as in the night when a feast is hallowed (Isa. 30:29). The second was at the Red Sea, as it is said: Then Moses sang (Exod. 15:1). The third was at the well: Then Israel sang this song (Num. 21:16). The fourth took place when Moses said: And it came to pass when Moses had made an end of writing (Deut. 31:24). The fifth: Then spoke Joshua to the Lord (Josh. 10:12). The sixth: Then sang Deborah and Barak the son of Abinoam (Judg. 5:6); the seventh: And David spoke unto the Lord the words of this song (II Sam. 22:1); the eight: A song at the dedication of the House; of David (Ps. 30:1). Did David actually dedicate the House (Temple)? The fact is that Solomon dedicated it, but inasmuch as David had set his heart upon erecting it, the song of dedication was ascribed to him. A similar example is contained in the verse And his sister stood far off (Exod. 2:4). Was she not the sister of both of them? Indeed she was, but inasmuch as she had devoted herself to Moses’ welfare, she is referred to by his name. Another instance of this is contained in the verse And the two sons of Jacob, Simeon and Levi, Dinah’s brothers took (Gen. 34:25). Was she not the sister of each of the tribal ancestors? She was indeed, but because these two had devoted themselves to her welfare, she is mentioned with their names. Another illustration is contained in the verse Cozbi the daughter of the chief of Midian, their sister (Num. 26:18). Was she actually a sister to all of them? (Hardly!) She was called their sister because she was deeply devoted to her people.

Another interpretation: “Haman took the garments and the horse....” (Esther 6:11). He came to Mordekhai and said: ‘Rise and get dressed.’ How unlucky is this man; last night I was engaged in arranging a gibbet for him, and the Holy one blessed be He arranged a crown for him. ‘I would have arranged for you ropes and nails, and the Holy one blessed be He arranged for you royal garments. I sought from the king to hang you on a gibbet, and he said to mount you on a horse. Stand up and get dressed.’ And he did everything we said above.
When he [Mordekhai] was riding, he began praising the Holy one blessed be He: “I will exalt You, O Lord, for You have lifted me up and have not caused my enemies to rejoice over me. O Lord my God, I cried out to You and You have healed me. O Lord, You brought my soul up from the grave; You have given me life that I not go down to a pit” (Psalms 30:2–4). What did his students say? “Sing to the Lord, his devout ones, and give thanks to His holy name. For His anger is a moment, life is by His will; in the evening one may lie down weeping, and in the morning, joy” (Psalms 30:5–6). What did that wicked one say? “And I said in my tranquility, I shall never be shaken. O Lord, by Your will You set my mountain strong – You hid Your face, I became terrified” (Psalms 30:7–8). What did Esther say? “To You, O Lord, I will call, and to the Lord I will make supplication. What profit is there in my blood, when I go down to destruction? Will dust thank You, will it declare Your truth?” (Psalms 30:9–10) What did the congregation of Israel say? “Hear O Lord and show favor to me; [O Lord, be my aid;] You have turned my lamenting into dance for me; [You have undone my sackcloth and girded me with joy]” (Psalms 30:11–12). What did the holy spirit say? “So that I can sing to You glorious praise, and not be silent, O Lord my God, forever I will thank You” (Psalms 30:13).
Haman’s daughter gazed from the window to see the hanging, and when she saw Mordekhai riding and her father declaring before him ‘so will be done for the man…,’ she cast herself to the ground and died.

Another interpretation: “Haman took the garments and the horse....” (Esther 6:11). He came to Mordekhai and said: ‘Rise and get dressed.’ How unlucky is this man; last night I was engaged in arranging a gibbet for him, and the Holy one blessed be He arranged a crown for him. ‘I would have arranged for you ropes and nails, and the Holy one blessed be He arranged for you royal garments. I sought from the king to hang you on a gibbet, and he said to mount you on a horse. Stand up and get dressed.’ And he did everything we said above.
When he [Mordekhai] was riding, he began praising the Holy one blessed be He: “I will exalt You, O Lord, for You have lifted me up and have not caused my enemies to rejoice over me. O Lord my God, I cried out to You and You have healed me. O Lord, You brought my soul up from the grave; You have given me life that I not go down to a pit” (Psalms 30:2–4). What did his students say? “Sing to the Lord, his devout ones, and give thanks to His holy name. For His anger is a moment, life is by His will; in the evening one may lie down weeping, and in the morning, joy” (Psalms 30:5–6). What did that wicked one say? “And I said in my tranquility, I shall never be shaken. O Lord, by Your will You set my mountain strong – You hid Your face, I became terrified” (Psalms 30:7–8). What did Esther say? “To You, O Lord, I will call, and to the Lord I will make supplication. What profit is there in my blood, when I go down to destruction? Will dust thank You, will it declare Your truth?” (Psalms 30:9–10) What did the congregation of Israel say? “Hear O Lord and show favor to me; [O Lord, be my aid;] You have turned my lamenting into dance for me; [You have undone my sackcloth and girded me with joy]” (Psalms 30:11–12). What did the holy spirit say? “So that I can sing to You glorious praise, and not be silent, O Lord my God, forever I will thank You” (Psalms 30:13).
Haman’s daughter gazed from the window to see the hanging, and when she saw Mordekhai riding and her father declaring before him ‘so will be done for the man…,’ she cast herself to the ground and died.

Another interpretation: “Haman took the garments and the horse....” (Esther 6:11). He came to Mordekhai and said: ‘Rise and get dressed.’ How unlucky is this man; last night I was engaged in arranging a gibbet for him, and the Holy one blessed be He arranged a crown for him. ‘I would have arranged for you ropes and nails, and the Holy one blessed be He arranged for you royal garments. I sought from the king to hang you on a gibbet, and he said to mount you on a horse. Stand up and get dressed.’ And he did everything we said above.
When he [Mordekhai] was riding, he began praising the Holy one blessed be He: “I will exalt You, O Lord, for You have lifted me up and have not caused my enemies to rejoice over me. O Lord my God, I cried out to You and You have healed me. O Lord, You brought my soul up from the grave; You have given me life that I not go down to a pit” (Psalms 30:2–4). What did his students say? “Sing to the Lord, his devout ones, and give thanks to His holy name. For His anger is a moment, life is by His will; in the evening one may lie down weeping, and in the morning, joy” (Psalms 30:5–6). What did that wicked one say? “And I said in my tranquility, I shall never be shaken. O Lord, by Your will You set my mountain strong – You hid Your face, I became terrified” (Psalms 30:7–8). What did Esther say? “To You, O Lord, I will call, and to the Lord I will make supplication. What profit is there in my blood, when I go down to destruction? Will dust thank You, will it declare Your truth?” (Psalms 30:9–10) What did the congregation of Israel say? “Hear O Lord and show favor to me; [O Lord, be my aid;] You have turned my lamenting into dance for me; [You have undone my sackcloth and girded me with joy]” (Psalms 30:11–12). What did the holy spirit say? “So that I can sing to You glorious praise, and not be silent, O Lord my God, forever I will thank You” (Psalms 30:13).
Haman’s daughter gazed from the window to see the hanging, and when she saw Mordekhai riding and her father declaring before him ‘so will be done for the man…,’ she cast herself to the ground and died.

Another interpretation: “Haman took the garments and the horse....” (Esther 6:11). He came to Mordekhai and said: ‘Rise and get dressed.’ How unlucky is this man; last night I was engaged in arranging a gibbet for him, and the Holy one blessed be He arranged a crown for him. ‘I would have arranged for you ropes and nails, and the Holy one blessed be He arranged for you royal garments. I sought from the king to hang you on a gibbet, and he said to mount you on a horse. Stand up and get dressed.’ And he did everything we said above.
When he [Mordekhai] was riding, he began praising the Holy one blessed be He: “I will exalt You, O Lord, for You have lifted me up and have not caused my enemies to rejoice over me. O Lord my God, I cried out to You and You have healed me. O Lord, You brought my soul up from the grave; You have given me life that I not go down to a pit” (Psalms 30:2–4). What did his students say? “Sing to the Lord, his devout ones, and give thanks to His holy name. For His anger is a moment, life is by His will; in the evening one may lie down weeping, and in the morning, joy” (Psalms 30:5–6). What did that wicked one say? “And I said in my tranquility, I shall never be shaken. O Lord, by Your will You set my mountain strong – You hid Your face, I became terrified” (Psalms 30:7–8). What did Esther say? “To You, O Lord, I will call, and to the Lord I will make supplication. What profit is there in my blood, when I go down to destruction? Will dust thank You, will it declare Your truth?” (Psalms 30:9–10) What did the congregation of Israel say? “Hear O Lord and show favor to me; [O Lord, be my aid;] You have turned my lamenting into dance for me; [You have undone my sackcloth and girded me with joy]” (Psalms 30:11–12). What did the holy spirit say? “So that I can sing to You glorious praise, and not be silent, O Lord my God, forever I will thank You” (Psalms 30:13).
Haman’s daughter gazed from the window to see the hanging, and when she saw Mordekhai riding and her father declaring before him ‘so will be done for the man…,’ she cast herself to the ground and died.

Another interpretation: “Haman took the garments and the horse....” (Esther 6:11). He came to Mordekhai and said: ‘Rise and get dressed.’ How unlucky is this man; last night I was engaged in arranging a gibbet for him, and the Holy one blessed be He arranged a crown for him. ‘I would have arranged for you ropes and nails, and the Holy one blessed be He arranged for you royal garments. I sought from the king to hang you on a gibbet, and he said to mount you on a horse. Stand up and get dressed.’ And he did everything we said above.
When he [Mordekhai] was riding, he began praising the Holy one blessed be He: “I will exalt You, O Lord, for You have lifted me up and have not caused my enemies to rejoice over me. O Lord my God, I cried out to You and You have healed me. O Lord, You brought my soul up from the grave; You have given me life that I not go down to a pit” (Psalms 30:2–4). What did his students say? “Sing to the Lord, his devout ones, and give thanks to His holy name. For His anger is a moment, life is by His will; in the evening one may lie down weeping, and in the morning, joy” (Psalms 30:5–6). What did that wicked one say? “And I said in my tranquility, I shall never be shaken. O Lord, by Your will You set my mountain strong – You hid Your face, I became terrified” (Psalms 30:7–8). What did Esther say? “To You, O Lord, I will call, and to the Lord I will make supplication. What profit is there in my blood, when I go down to destruction? Will dust thank You, will it declare Your truth?” (Psalms 30:9–10) What did the congregation of Israel say? “Hear O Lord and show favor to me; [O Lord, be my aid;] You have turned my lamenting into dance for me; [You have undone my sackcloth and girded me with joy]” (Psalms 30:11–12). What did the holy spirit say? “So that I can sing to You glorious praise, and not be silent, O Lord my God, forever I will thank You” (Psalms 30:13).
Haman’s daughter gazed from the window to see the hanging, and when she saw Mordekhai riding and her father declaring before him ‘so will be done for the man…,’ she cast herself to the ground and died.

Another interpretation: “Haman took the garments and the horse....” (Esther 6:11). He came to Mordekhai and said: ‘Rise and get dressed.’ How unlucky is this man; last night I was engaged in arranging a gibbet for him, and the Holy one blessed be He arranged a crown for him. ‘I would have arranged for you ropes and nails, and the Holy one blessed be He arranged for you royal garments. I sought from the king to hang you on a gibbet, and he said to mount you on a horse. Stand up and get dressed.’ And he did everything we said above.
When he [Mordekhai] was riding, he began praising the Holy one blessed be He: “I will exalt You, O Lord, for You have lifted me up and have not caused my enemies to rejoice over me. O Lord my God, I cried out to You and You have healed me. O Lord, You brought my soul up from the grave; You have given me life that I not go down to a pit” (Psalms 30:2–4). What did his students say? “Sing to the Lord, his devout ones, and give thanks to His holy name. For His anger is a moment, life is by His will; in the evening one may lie down weeping, and in the morning, joy” (Psalms 30:5–6). What did that wicked one say? “And I said in my tranquility, I shall never be shaken. O Lord, by Your will You set my mountain strong – You hid Your face, I became terrified” (Psalms 30:7–8). What did Esther say? “To You, O Lord, I will call, and to the Lord I will make supplication. What profit is there in my blood, when I go down to destruction? Will dust thank You, will it declare Your truth?” (Psalms 30:9–10) What did the congregation of Israel say? “Hear O Lord and show favor to me; [O Lord, be my aid;] You have turned my lamenting into dance for me; [You have undone my sackcloth and girded me with joy]” (Psalms 30:11–12). What did the holy spirit say? “So that I can sing to You glorious praise, and not be silent, O Lord my God, forever I will thank You” (Psalms 30:13).
Haman’s daughter gazed from the window to see the hanging, and when she saw Mordekhai riding and her father declaring before him ‘so will be done for the man…,’ she cast herself to the ground and died.

This song. Is there only one song? Was it not stated previously that there were ten songs? The eighth song is A psalm, a song at the dedication of the house, of David (Ps. 30:1). The fact is that Solomon was the one who dedicated it, as it is said: So the king and all the children of Israel dedicated the house of the Lord (I Kings 8:63). However, because David had set his heart upon dedicating it, the song was ascribed to him. Similarly, it says: Lord, remember unto David all his afflictions; how he swore unto the Lord, and vowed unto the Mighty One of Jacob: “Surely I will not come into the tent of my house, nor go up into the bed that is spread for me … until I find out a place for the Lord, a dwelling-place for the Mighty One of Jacob.” Lo, we heard it as being in Ephrath; we found it in the field of the wood (Ps. 132:1–6). Observe that it is written concerning it: Now see to this house, O David (I Kings 12:16). Hence you learn that because David desired with all his soul to build the Temple, it was called by his name.

(Numb. 7:1:) “So it came to pass on the day that Moses had finished.” This text is related (to Prov. 27:18), “The one who tends a fig tree shall eat its fruit.” The Holy One, blessed be He, does not deprive any creature of a reward.⁸⁰Numb. R. 12:9. It is simply that in the case of anyone who toils and devotes his life to something, the Holy One, blessed be He, does not deprive him of his reward.⁸¹Cf. Mekhilta deRabbi Ishmael, Shirata, 1; PR 5:2, 6. It is therefore stated (in Prov. 27:18), “The one who tends a fig tree shall eat its fruit.” Do you want to understand? Solomon built the Temple, as stated (in I Kings 6:14), “So Solomon finished building the house.” But because David had devoted his life to the Temple which would be built, as stated (in Ps. 132:1-5), “Lord, remember David and all his hardships. How he swore to the Lord, [vowed to the Mighty One of Jacob]: Surely I will not come into the shelter of my house, […] until I find a place for the Lord,” the Holy One, blessed be He, did not deprive him of his reward. Rather He had it written in his name, as stated (in Ps. 30:1 [introduction]), “A psalm. A song of the dedication of the House of David.” And did David dedicate it? And behold Solomon dedicated it. It is simply that since David devoted his life to it, it is called by his name. Ergo Solomon said it well (in Prov. 27:18), “The one who tends a fig tree shall eat its fruit […].” So also you find in the case of the Tabernacle, when everyone devoted their lives [to it] and made the Tabernacle. All Israel volunteered. The women spun the goat's hair; and similarly (in Exod. 36:8), “Then all the wise-hearted ones among the workers [made the Tabernacle]. And likewise (according to Exod. 36:1), “Then let Bezalel and Oholiab [and all the wise-hearted ones …] do [all that the Lord has commanded].” But because Moses devoted his life to [the Tabernacle], it was called by his name, as stated (in Exod. 25:40), “Observe and make them [by means of] their pattern.” And Moshe went and devoted his life to each and every thing, so that they should make it just as the Holy One, blessed be He, had shown him on the mountain, so that they would not err with it. It is therefore written about each and every thing (in Exod. 39:1, 5, 7, 21, 26, 29, 31, cf. 42), “as the Lord commanded Moses.” And so it says (in vs. 43), “When Moses saw all the work, and behold, they had done it […; then Moses blessed them].” And with what blessing did he bless them? He said to them, “May the Divine Presence dwell in the work of your hands.” The Holy One, blessed be He, said, “Because Moses has devoted his life to the Tabernacle, I will only write about it in his name.” Thus it is stated (in Numb. 7:1), “So it came to pass on the day that Moses had finished.”

R. Berechiah stated in the name of R. Helbo, who had said in the name of R. Samuel the son of Nahman: Most assuredly, the Holy One, blessed be He, judges the thoughts and the heart of man. Nebuchadnezzar praised Him in this verse just as David did in the Book of Psalms. Nebuchadnezzar said praise, and David said Praise the Lord, O Jerusalem (Ps. 147:12); Nebuchadnezzar said extol, and David said: I will extol thee, O Lord, for Thou hast raised me up (Ps. 30:2); Nebuchadnezzar said honor, and David declared: Thou art clothed with honor and majesty (ibid. 104:1). After he achieved greatness, however, he became arrogant, as it is said: Is not this great Babylon, which I have built for a royal dwelling-place, by the might of my power and for the glory of my majesty? (Dan. 4:27). Whereupon the Holy One, blessed be He, rebuked him: Wretch! Again you are boastful, as it is said: While the word was in the king’s mouth, there fell a voice from heaven: “O King Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee” (ibid., v. 28). Hence, whenever the wicked are in trouble, they humble themselves, but when their difficulties cease, they revert to their corrupt practices. Pharaoh did likewise. When he saw that the rain and the hail and the thunders were ceased, he continued to sin (Exod. 9:34). The gentiles add to their sins, but in the case of Israel The punishment of thine iniquity is accomplished, O daughter of Zion, he will no more carry thee away into captivity; He will punish thine iniquity, O daughter of Edom, he will uncover thy sins (Lam. 4:22).

Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. This text is related (to Prov. 27:18): THE ONE WHO TENDS A FIG TREE SHALL EAT ITS FRUIT. The Holy One does not deprive any creature of a reward.⁹³Tanh., Numb. 2:13; Numb. R. 12:9. It is simply that in the case of anyone who toils and devotes his life to something, the Holy One does not deprive him of his reward.⁹⁴Cf. Mekhilta deRabbi Ishmael, Shirata, 1; PR 5:2, 6. It is therefore stated (in Prov. 27:18): THE ONE WHO TENDS A FIG TREE SHALL EAT ITS FRUIT. Do you want to understand? Solomon built the Temple, as stated (in I Kings 6:14): SO SOLOMON FINISHED BUILDING THE HOUSE; but because David had devoted his life to the Temple which would be built, as stated (in Ps. 132:1–5: LORD REMEMBER DAVID AND ALL HIS HARDSHIPS, HOW HE SWORE TO THE LORD, VOWED TO THE MIGHTY ONE OF JACOB: SURELY I WILL NOT COME INTO THE SHELTER OF MY HOUSE, NOR WILL I GO UP UPON THE BED THAT IS SPREAD FOR ME, [… ] UNTIL I FIND A PLACE FOR THE LORD, the Holy One did not deprive him of his reward. Rather he had it written in his name, as stated (in Ps. 30:1 [introduction]): A PSALM. A SONG OF THE DEDICATION OF THE HOUSE OF DAVID. [It does not say, "of Solomon," but, OF DAVID.] Solomon said it well (in Prov. 27:18): THE ONE WHO TENDS A FIG TREE SHALL EAT ITS FRUIT. So also you find in the case of the Tabernacle, when everyone devoted their lives <to it> and made the Tabernacle. All Israel volunteered. The women spun the goat's hair; and similarly (in Exod. 36:8): THEN ALL THE WISE-HEARTED ONES <AMONG THE WORKERS MADE THE TABERNACLE>. And likewise (according to Exod. 36:1): THEN LET BEZALEL AND OHOLIAB <AND ALL THE WISE-HEARTED ONES … > DO <ALL THAT THE LORD HAS COMMANDED>. < However, they only did so> because Moses devoted his life to <the Tabernacle>, so that it would be made just as the Holy One has shown him on the Mountain, as stated (in Exod. 25:40): OBSERVE AND MAKE THEM {LIKE} [BY MEANS OF] THEIR PATTERN…. Thus Moses went and devoted his life, so that they would not go astray. It is therefore written (in Exod. 39:1, 5, 7, 21, 26, 29, 31, cf. 42): AS THE LORD COMMANDED MOSES. And so it says (in vs. 43): WHEN MOSES SAW ALL THE WORK, <AND BEHOLD, THEY HAD DONE IT> …; THEN MOSES BLESSED THEM. And with what blessing did he bless them? He said to them: May the Divine Presence dwell in the work of your hands. The Holy One said: Because Moses has devoted his life to the Tabernacle, I will only write about it in his name. Thus it is stated (in Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED.⁹⁵In other words, although others had worked on the Tabernacle, it says only of Moses that he finished it. Cf. William Braude, Pesikta Rabbati (“Yale Judaica Series,” 18; New Haven: Yale, 1968), vol. 1, p. 91, n. 1 & 95, n. 19, who suggests that KLWT (HAD FINISHED) may be taken in the sense of THE END OF ONE’S STRENGTH and that the midrash understands the verse as follows: “AND IT CAME TO PASS ON THE DAY THAT MOSES’ STRENGTH HAD ALL BUT GIVEN OUT BECAUSE OF THE SETTINGS UP OF THE TABERNACLE.”

"And Balak son of Zippor saw": The Torah says (Deuteronomy 32) "The Rock--perfect is His work for all of His ways are justice." Hashem did not give the non-Jews an opening to say in the future "You have distanced us." What did Hashem do? Just like He set up kings and sages and prophets for the Jews, He set these up for the non-Jews. He set up Shlomo as a king over the Jews and the entire earth, and He did the same for Nebuchadnezzar. This one built the Beit Hamikdash and said "How many praises and supplications there are!" and this one destroyed it and scoffed and said (Isaiah 14): "I will ascend to the heights of the clouds." He gave David riches, and he took his house for His Name. And he gave Haman riches, and he took an entire nation to be slaughtered. All the greatness that the Jews took, you find that the nations took. Another example: He set up Moshe for the Jews and Bilaam for the nations. Understand what the difference is between Jewish prophets and non-Jewish prophets? Jewish prophets exhort the people about their sins, as it says (Ezekiel 3): "And you, son of man, I have appointed you as a watchman etc." And the prophet from among the nations caused a breach to drive the creations from the world. Not only this, but all the prophets were [given prophecy] from the attribute of mercy on the Jews and the non-Jews, as Yirmiyah said (Jeremiah 48): "My heart to Moav is as pipes moan." And as Yechezkel said (Ezekiel 27): "Son of man, lament for Tyre." And this cruel one stood to uproot an entire nation for no reason. Therefore the passage of Bilaam was written, to make it known why Hashem took away the holy spirit from non-Jews, for this one was from them and see what he did.

"And it was on the day that Moses had finished" (Numbers 7:1). So did Rabbi Tanchuma bar Abba open [his discourse from] (Proverbs 30:4), "Who has ascended heaven and come down": That is the Holy One, blessed be He, as it is stated (Psalms 47:6), "God rises in acclamation." [This is] as is done with a king of flesh and blood when he passes from place to place. What do they do? They bring torches and beacons and blow in front of him with trumpets and shofars. So did they do in front of the Holy One, blessed be He, as it is stated (Psalms 98:6), "With trumpets and the sound of the shofar, sound off in front of the King Lord." "And came down," [when] He came down upon Mount Sinai, as it is stated (Exodus 19:20), "And the Lord came down upon Mount Sinai." "Who has gathered up the wind (ruach) in the hollow of his hand" (Psalms 30:4, cont.). That is the Holy One, blessed be He, as it is stated (Job 12:10), "In His hand is every living soul, and the breath (ruach) of all mankind." "Who has wrapped the waters in His garment?" That is the Holy One, blessed be He, as it is stated (Job 26:8), "He wrapped up the waters in His clouds." "Who has made rise all the extremities of the earth?" That is the Holy One, blessed be He, since He revives the dead, as it is stated (Isaiah 26:19), "Let your dead live, My corpses shall rise."And it is also written (I Samuel 2:6), "The Lord kills and gives life." "What is His name?" The Lord, as it is stated (Isaiah 42:8), "I am the Lord, that is My name." "And what is His son’s name?" Israel, as it is stated (Exodus 4:22), "So does the Lord say, 'Israel is My firstborn son.'"