Midrash su Salmi 55:78

Another matter: “Dead flies spoil [yavish] and froth [yabia] a perfumer’s oil” refers to the congregation of Koraḥ. Yesterday they were vilifying [mavishin] Moses and saying: Moses is not a true prophet, Aaron is not the High Priest, and Torah is not from Heaven, and today²After they were swallowed by the ground, Koraḥ and his congregation declared, from the depths of the earth, that Moses had been correct (see Bemidbar Rabba 18:20; Bava Batra 74a). they are expressing [mabi’im] matters before Moses and saying: Moses is a true prophet, Aaron is the High Priest, and Torah is from Heaven. “Weightier than wisdom, than honor” – this is prophecy; “a little folly”³This is expounded to refer to the punishment of Koraḥ and his congregation, which they received due to their folly. – this is the decree of Moses, who said: “But if the Lord will create a creation [and the ground will open its mouth and swallow them up…then you will know that these men have despised the Lord]” (Numbers 16:30).
Another matter: “Dead flies spoil and froth a perfumer’s oil…” refers to Do’eg and Aḥitofel. Yesterday, they were vilifying David with their words and saying: His lineage is flawed; does he not descend from Ruth the Moavite? Today they are expressing matters and are ashamed. “Weightier than wisdom, than honor” – this is the prophecy of David.⁴David’s former antagonists eventually admitted that he was a worthy king and prophet. “A little folly” – “You, God, bring them down to the pit of destruction…” (Psalms 55:24).
Another matter: “Dead flies spoil and froth a perfumer’s oil…” is speaking of the generation of Elijah, who would vilify him with their words and say: “Baal, answer us” (I Kings 18:26). Today they are expressing matters and saying: “The Lord, He is God; the Lord, He is God” (I Kings 18:39). “Weightier than wisdom, than honor” – this is prophecy, this is the prophecy of Elijah. “A little folly” – “Elijah took them down to the Kishon Stream and slaughtered them” (I Kings 18:40).

R. Isaac said to R. Nachman: "Why did not the master come to the synagogue to pray?" "Because I was not feeling well," answered R. Nachman. "The master should have gathered ten in his house and then prayed," said R. Isaac. "It was too hard a task for me," said R. Nachman. "If so," remarked R. Isaac, "then why did not the master direct the Sexton to inform him when the public pray? [so that he might pray at that time?]" "Why are you so particular about it?" asked R. Nachman, "Because," said R. Isaac, "R. Jochanan in the name of R. Simon b. Jochai said: (Fol. 8a) 'What is meant by the passage (Ps. 69, 14.) But as for me, I direct my prayer unto Thee, O Lord, in a time of favor. When is it a time of favor? It is when the community at large prays.'" R. Jose, the son of Chanina said: "We infer it from this, (Isa. 49, 8.) Thus hath said the Lord, in the time of favor have I answered thee." R. Chanina said: "We derive it from this, (Job 36, 5.) Behold, God is mighty and despiseth no one, and it is written (Ps. 55, 19.) He delivered my soul in peace from the battle against me; for in multitudes are they (contending) with me." We have also a Baraitha to the same effect, R. Nathan said: "Whence do we know that the Holy One, praised be He! despiseth not the prayers of a community? It is written (Job 36, 5.) Behold God, many He doth not despise, and it is written (Ps. 55, 19.) He delivereth my soul in peace from the battle against me; for in multitudes, etc., i.e., the Holy One, praised be He! says: 'When any one occupies himself with the study of the Torah and the practice of loving kindness I consider as if he delivered me and my children from the nations.' "

1. "And I besought the Lord" (Deuteronomy 3:23). Halacha: A Jew who stands and prays [the Amidah prayer], may he pray out loud? The sages teach: (Talmud Berachot 31a) "Someone who stands and prays [the Amidah prayer] should hear his own voice [but others should not]. Chanah already explained: (I Samuel 1:13) "And Chanah spoke to herself..." One might think one can pray the three [Amidah prayers throughout the day] as a single [prayer]? Daniel already taught: (Daniel 6:11) "And three times a day he would kneel on his knees, and he would pray and bow before his God." One might think that one should pray at every moment one fancies? David already explained: (Psalms 55:18) "Evening, morning and afternoon I speak and moan, and He hearkened to my voice."

Said Rabbi Yochanan: Once I was walking on a path and I came across a man who was collecting firewood. I spoke to him but he did not respond to me. Afterwards he approached me and said "Rabbi, I am dead and not alive", I said to him: "If you are dead - why do you need the firewood?". He responded: "Rabbi, listen carefully to what I am saying to you, when I was alive, my friend and I were doing a sin in my palace and when we came here we were sentenced to punishment by fire, when I gather wood they burn my friend, and when my friend gathers wood they burn me". I asked him: "Till when do you have to endure this punishment?" He told me: "When I came here I left my wife pregnant and I know she is pregnant with a son, therefore, please take caution with him and from the time he is born until he is five years old take him to he house of his rabbi to learn biblical verse (mikrah) because when he can say Barchu Et Hashem HaMevorach then I will be saved from the punishment of Gehenna".

Another interpretation (of Deut. 3:23), “I besought [the Lord].” This text is related (to Is. 30:19), “Indeed, O people in Zion, inhabitants of Jerusalem, you shall surely weep no more, He will surely show you compassion (rt.: hnn)]….” What is written above the matter (in Deut. 3:12)? “And its cities I gave to the Reubenites [and to the Gadites].” Moses taught [all] who come into the world that one should not say that, whereas he is dangerously ill, has made a will¹³Gk.: diatheke. and divided all that he has; he should not say that whereas he has made a will, he will no longer pray. Rather he should pray, because the Holy One, blessed be He, does not disqualify the prayer of [any] creature. See here. Moses made a will, as stated (in Deut. 23:12-21), “and its cities I gave to the Reubenites and to the Gadites [….] Yair ben Manasseh received […]. To Machir I gave Gilead. And to the Reubenites and the Gadites I gave […]. Then I charged you at that time, saying [...]. I also charged Joshua at that time], saying.” Ergo, [Moses made] a will. Lest you say, “He ceased and did not pray,” the text reads (in Deut. 3:23) “I besought the Lord.” (Deut. 3:23:) “I besought the Lord.” For what? That he should enter the land. This text is related (to Ps. 61:2), “Hear my song of prayer, O God”; (Ps. 55:2) “Do not hide yourself from my beseeching.” He said to him, “What do you want.” He said to him (in vs. 3) “From the end of the earth (which can also be read as land), I call unto You when my heart is faint.” The Holy One, blessed be He, said to him (in Deut. 3:26), “Enough from you; do not [ever speak unto Me on this matter] again.” Moses said to him, “Master of the universe, You addressed me as, ‘My servant Moses,’ as stated (in Numb. 12:7), ‘Not so with My servant ('eved) Moses.’ I am a servant ('eved), and Leviathan is a servant ('eved). I act the suppliant before You, and he acts the suppliant before You, as stated (in Job 40:27), ‘Will he make many supplications unto you?’ The supplication of Leviathan You hear; for You have made a covenant with him and sustain him, as stated (in Job 40:28), ‘Will he make a covenant with You for You to take him as Your servant ('eved) forever?’¹⁴The standard translation of You here is that it referring to Job and not to God. But the midrash understands it otherwise. Now I am Your servant ('eved), You have said to me (in Exod. 34:10), ‘I hereby make a covenant….’ But You have not carried it out. Instead you have said to me (in Deut. 32:50), ‘And you shall die on the mountain that you [are ascending]….’ And not only that, but you have written in the Torah and said (in Exod. 21:5), ‘But if the slave ('eved) says, “I love [my master],”’ yet I loved You, and Your Torah and Your children, ‘I will not go away a free person,’ I do not wish to die. (Exod. 21:6:) ‘Then his master shall bring him [before God] …, and he shall serve him forever.’ But You have not carried it out with me. So now please, (Ps. 61:2) ‘Hear my song of prayer, O God’; (Ps. 55:2) ‘Do not hide yourself from my beseeching.’” The Holy One, blessed be He, said to him, (Deut. 3:26) “’Enough from you!’ The litigant against you has already made a decision over you that you and all creatures like you are to die. When the first Adam ate from the tree, he caused death for all.”

(Gen. 25:32:) AND ESAU SAID: LOOK, I AM GOING TO DIE. Abraham is dead; yet the Holy Spirit says (in Jer. 22:10): DO NOT WEEP FOR ONE WHO IS DEAD < … > WEEP BITTERLY FOR ONE WHO IS GOING AWAY. (Gen. 25:32, cont.:) SO WHAT IS THE USE OF THIS BIRTHRIGHT TO ME? Now the Holy Spirit says (in Ps. 109:17): SINCE HE LOVED A CURSE, IT HAS COME UPON HIM; SINCE HE DID NOT FIND PLEASURE IN BLESSING, IT IS FAR FROM HIM. How did the first-born sacrifice? (Zev. 14:4:) BEFORE THE TABERNACLE WAS ERECTED < … > THE SACRIFICIAL SERVICE WAS < PERFORMED > BY THE FIRST-BORN.¹⁷The complete sentence from the Mishnah is quoted in Bekh. 4b; below, 6:12; PR 5:9; Gen. R. 63:13; Numb. R. 4:8. See also PRE 8. Moreover, everyone who offered sacrifice was worthy of being blessed, as stated (in Exod. 20:21 [24]): < YOU SHALL MAKE ME > AN ALTAR OF EARTH…. < AND IN EVERY PLACE WHERE I HAVE MY NAME MENTIONED > I WILL COME UNTO YOU AND BLESS YOU. Esau said: This man wants neither to sacrifice nor to be blessed. The prophet said to him (in Ezek. 35:6): SURELY YOU HAVE HATED BLOOD; SO BLOOD SHALL PURSUE YOU. R. Levi said in the name of R. Hanina ben Hama: This is the blood of the sacrifices which he hated to sacrifice to the Holy One. But our masters say: This is the blood of circumcision, since he stretched his foreskin (to undo his circumcision). Thus it is stated (in Ps. 55:21 [20]): HE HAS PUT FORTH HIS HAND AGAINST HIS WHOLENESS AND PROFANED HIS COVENANT.

(Deut. 3:23:) I BESOUGHT THE LORD. For what? That he should enter the land. This text is related (to Ps. 61:2 [1]): HEAR {A JUST CAUSE}[MY SONG OF PRAYER],¹⁷Buber in a note suggests that there is a confusion here with Ps. 17:1. O GOD. He said to him: What do you want. He said to him (in vs. 3) FROM THE END OF THE EARTH I CALL UNTO YOU WHEN MY HEART IS FAINT. <LEAD ME TO A ROCK THAT IS HIGHER THAN I.> The Holy One said to him (in Deut. 3:26): ENOUGH FROM YOU! DO NOT <EVER SPEAK UNTO ME ON THIS MATTER> AGAIN. [Moses said to him:] Sovereign of the World, you addressed me as MY SERVANT MOSES (in Numb. 12:7): NOT SO WITH MY SERVANT ('eved) MOSES. I am a servant ('eved), and Leviathan is a servant ('eved). I act the suppliant before you, and he acts the suppliant before you, as stated (in Job 40:27 [41:3]): WILL HE MAKE MANY SUPPLICATIONS UNTO YOU? The supplication of Leviathan you hear, for you have made a covenant with him and sustain him, as stated (in Job 40:28 [41:4]): WILL HE MAKE A COVENANT WITH YOU FOR YOU TO TAKE HIM AS YOUR SERVANT ('eved) FOREVER? Now I am your servant ('eved), you have said to me (in Exod. 34:10): I HEREBY MAKE A COVENANT. But you have not carried it out. Instead you have said to me (in Deut. 32:50): AND YOU SHALL DIE ON THE MOUNTAIN <THAT YOU ARE ASCENDING>…. And not only that, but you have written in the Torah and said (in Exod. 21:5–6): BUT IF THE SLAVE ('eved) SAYS: I LOVE MY MASTER, <MY WIFE, AND MY CHILDREN>; I WILL NOT GO AWAY A FREE PERSON. THEN HIS MASTER SHALL BRING HIM BEFORE GOD, AND HE SHALL BRING HIM UNTO THE DOOR OR UNTO THE DOORPOST, WHERE HIS MASTER SHALL PIERCE HIS EAR WITH AN AWL, AND HE SHALL SERVE HIM FOREVER. > Now I love you and I love your children; (in accord with Exod. 21:5) I WILL NOT GO AWAY A FREE PERSON. I do not want to die. (Exod. 21:6:) THEN HIS MASTER SHALL BRING HIM BEFORE GOD …, AND HE SHALL SERVE HIM FOREVER. But you have not carried it out with me. So now please, (Ps. 61:2 [1]:) HEAR MY SONG OF PRAYER, O GOD. (Ps. 55:2 [1]:) DO NOT HIDE YOURSELF FROM MY BESEECHING. The Holy One said to me: Impossible! (Deut. 3:26:) ENOUGH FROM YOU! The litigant against you (Satan) has already made a decision over you that you and all creatures like you are to die.

(Lev. 12:3:) “And on the eighth day the flesh of his foreskin shall be circumcised.” It is not written here that one lays out expenses over circumcision. See how much Israel loves the commandments, how many expenses they lay out in order to observe them! The Holy One, blessed be He, said, “You make the commandments joyful; I am increasing your joy, as stated (in Is. 29:19), ‘Then the humble shall increase their joy in the Lord.’” Beloved is circumcision, such that the Holy One, blessed be He, swore to Avraham that anyone who is circumcised will not descend to Geihinnom, as stated (Genesis 15:18), “On that day, the Lord made a covenant with Avram, saying.” And who does descend there? See what is written below (Gen. 15:19), “The Kenite, the Kenizzite ….” And so did Ezekiel see, as stated (Ezekiel 32:18-30), “Son of man, wail upon the masses of Egypt and make it descend, and the daughters of mighty nations, to the lowest lands and those that fall in the pit. Who do you surpass in pleasantness, go down and lay with the uncircumcised…. Assyria is there with all of her congregation, its graves are around it…. Meshech and Tubal and all their masses are there, its graves are surrounding it, they are all uncircumcised…. The princes of the North are there….” And so does Isaiah says (Isaiah 5:14), “And so does the pit widen itself and opened wide its mouth without measure (chok),” to he that doesn't have a statute [the words — "without measure" — can also be rendered "to he that doesn't have a statute"]. And where [do we see that] it (the commandment to circumcise) is called a statue? As it says (Ps. 105:10) "And He established it unto Jacob for a statute, to Israel for an everlasting covenant," because the Holy One, blessed be He, placed His name with Israel. And what is the name and the seal that He placed in them? It is Shaddai, the shin is placed on the nose, the dalet on the hand, and the yud on the circumcision. Therefore when he goes to his eternal home, there is an angel appointed in the Garden of Eden who takes him and brings him into the Garden of Eden. And regarding the heretics and sinners, The Holy One, “blessed be He, commands the angel to pull his foreskin (i.e. reverse his circumcision), as it says (Ps. 55:21) "He hath put forth his hands against them that were at peace with him; he has profaned his covenant." It happened that Tyrannus Rufus the wicked asked R. Aqiva, “Which works are the more beautiful? Those of the Holy One, blessed be He, or those of flesh and blood?” He said to him, “Those of flesh and blood are the more beautiful.” Tyrannus Rufus the wicked said to him, “Look at the heavens and the earth. Are you able to make anything like them?” R. Aqiva said to him, “Do not talk to me about something which is high above mortals, things over which they have no control, but about things which are usual among people.” He said to him, “Why do you circumcise?” He said to him, “I also knew that you were going to say this to me. I therefore anticipated [your question] when I said to you, ‘A work of flesh and blood is more beautiful than one of the Holy One, blessed be He.’ Bring me wheat spikes and white bread.”¹⁶Qeluska’ot, from the Gk.: kollikes (“long rolls of coarse bread”) or kollikia (the diminutive of kollikes). He said to him, “The former is the work of the Holy One, blessed be He, and the latter is the work of flesh and blood. Is not the latter more beautiful?” Tyrannus Rufus said to him, “Inasmuch as He finds pleasure in circumcision, why does no one emerge from his mother's belly circumcised?” R. Aqiva said to him, “And why does his umbilical cord come out on him? Does not his mother cut his umbilical cord? So why does he not come out circumcised? Because the Holy One, blessed be He, only gave Israel the commandments in order to purify them. Therefore, David said (in II Sam. 22:31 = Ps. 18:31), ‘the word of the Lord is pure.’”

(Fol. 115) R. Jochanan said in the name of R. Simon b. Jochai: "He who leaves no son to succeed him, the Holy One, praised be He! is filled with anger at him, for it is written here (Num. 27, 8) Then shall ye cause his inheritance to pass (Haabartem), and it is written there (Zeph. 1, 15) That day is a day of wrath (Ebrah)." (Ps. 55, 20) Those who leave no changes fear no God. R, Jochanan and R. Joshua b. Levi differ. According to one a son is meant, and according to the other a disciple. We can infer that R. Jochanan is the one who holds that it refers to a disciple; for R. Jochanan said: "This is the bone of my tenth son [whom I have buried]." The inference is sustained. Now, if R. Jochanan refers to a disciple then R. Joshua b. Levi refers to a son, if so, why do we find that R. Joshua b. Levi did not go to a funeral unless the deceased was childless, because it is written (Jer. 22, 10) Weep sorely for him that goeth away, which R. Juda in the name of Rab interpreted to refer to one who passeth away without a son! It must be concluded that R. Joshua b. Levi was the one who said it refers to a disciple. Now since R. Joshua b. Levi is the one who holds it refers to a disciple, we must say that R. Jochanan is the one who holds it refers to a son. If so, then it means that R. Jochanan contradicts himself, [for above it was inferred that he held it referred to a disciple]. This is not difficult to explain, for one he said in his own name, and the other in the name of his teacher.

And God Almighty give you mercy before the man (Gen. 43:14). May it please our master to teach us the number of times a man must pray each day. Thus did our masters teach us: A man must not pray more than three times each day, as instituted by the patriarchs of the world. Abraham established the morning prayer, as it is said: And Abraham got up early in the morning to the place where he had stood before the Lord (Gen. 19:27). The word stood refers only to prayer, as is said: Then stood up Phinehas, and prayed (Ps. 106:30). Isaac instituted the afternoon prayer, as it is said: And Isaac went out to meditate in the field (Gen. 24:63). The word meditation is used with reference to prayer, as it is said: A prayer of the afflicted when he fainteth, and poureth out his meditation for the Lord (Ps. 102:6). Jacob introduced the evening prayer, as it is said: And he lighted upon the place (Gen. 28:11). The word vayifgah (“lighted upon”) alludes to prayer, as is said: Therefore, pray not thou … neither make intercession (tifga) (Jer. 7:16). And it is written concerning Daniel: And he kneeled upon his knees three times a day, and prayed (Dan. 6:11). However, in this verse, the time of prayer is not specified. It was David who came and set the time for prayer, by saying; Evening, and morning, and at noonday, will I complain and moan, and He hath heard my voice (Ps. 55:18). Therefore a man may not pray more than three times a day.

"And they were exceedingly afraid, etc.": whereupon they "embraced the trade" (prayer) of their fathers, Abraham, Isaac, and Jacob. Abraham — (Genesis 12:8) "… Beth-el on the west and Ai on the east, and he built there an altar to the L rd, and he called in the name of the L rd." Isaac — (Ibid. 24:63) "And Isaac went out lasuach in the field," "sichah" being prayer, as in (Psalms 55:18) "Evening, morning, and noon asichah and moan, and He has heard my voice," and (Ibid. 14:2-3) "With my voice I cry out to the L rd. I pour out before Him sichi. I tell my trouble before Him, etc.", and (Ibid. 102:1) "A prayer of the afflicted one when he faints, and before the L rd pours forth sicho." Jacob — (Genesis 28:11) "Vayifga in the place and he spent the night there, for the sun had set, "pegiyah" being prayer, as in (Jeremiah 7:16) "And you (Jeremiah), do not pray for this people, and do not raise for them song and prayer, and (do) not tifga bi," and (Ibid. 27:17) "Yifgu na ('Let them now pray') to the L rd of hosts that the vessels which remain in the house of the L rd, etc." And thus is it written (Isaiah 41:14) "Fear not, O worm of Jacob, men of Israel." Just as a worm smites a cedar only with its mouth, so, Israel has recourse only to prayer. And it is written (Genesis 48:22) "And I (Jacob) have given to you an additional portion over your brothers, which I took from the hand of the Emori with my sword and with my bow." Now did he take it with his sword and his bow? __ "my sword" is prayer. My bow ("bekashti") is (my) supplication ("bakashati"). And thus is it written (Genesis 49:9) "A lion's whelp is Judah" (Just as a lion's power is in his mouth, so, the power of Judah [i.e., prayer].) And it is written (Devarim 33:7) "And this is for Judah … Hear, O L rd, the voice (i.e., the prayers) of Judah." And thus did Jeremiah say (Jeremiah 17:5) "Cursed is the man who trusts in man." And what is said of prayer? (Ibid. 7) "Blessed is the man who trusts in the L rd, and the L rd will be his trust" — when they pray to Him and he is close to them, viz. (Psalms 145:18) "Close is the L rd to all who call upon Him." And thus did David say to Goliath (I Samuel 17:45) "You come to me with a sword, a spear, and a javelin — but I come to you with the name of the L rd of hosts, the G d of Israel." And it is written (Psalms 20:8-10) "These with chariots and these with horses; but we, in the name of the L rd our G d will call. They knelt and they fell, but we rose and gained courage. O L rd, save! The King will answer us on the day that we call." And thus is it written (II Chronicles 14:10) "And Assa called to the L rd his G d and he said: 'O L rd, there is none but You to help both the many and the powerless. Heed, O L rd our G d, for upon You did we rely and in Your name have we come against this great throng. O L rd our G d, let no man be throned with You.'" What is written of Moses? (Numbers 20:14-16) "And Moses sent messengers from Kadesh to the king of Edom … And our fathers went down to Egypt … and He hearkened to our voice." He (the king of Edom) said to them (the messengers): You take pride in what your father Isaac bequeathed to you — (Genesis 27:22) "The voice is the voice of Jacob", (Numbers 21:3) "And the L rd hearkened to the voice of Israel" — and we take pride in what our father Isaac bequeathed to us — (Genesis, Ibid.) "and the hands are the hands of Esav", (Ibid. 40) "and by your sword will you live." As it is written (Numbers 20:18) "And Edom said to him: Do not pass through me, lest I go out against you with the sword," their trust being only in the sword. But Israel embraced the "trade" (prayer) of their fathers, the trade of Abraham, Isaac, and Jacob.

(Gen. 43:14:) AND³⁵Sections 11, 12, and 13 are missing from Buber’s Oxford MS and are added by Buber from Codex Vaticanus Ebr. 34. MAY GOD ALMIGHTY GRANT YOU MERCY. Let our master instruct us: How many Tefillot³⁶The Tefillah, also called the Eighteen Benedictions or the ‘Amidah, forms the central intercession of the Jewish liturgy. is one obligated to pray in a day?³⁷Tanh., Gen. 10:9. Thus have our masters taught: One does not pray more than the three Tefillot which the ancestors of the world instituted.³⁸Ber. 26b (bar.); yBer. 4:1 (7a); cf. Ber. 4:1; Abraham instituted the morning Tefillah, as stated (in Gen. 19:27): NOW ABRAHAM WENT EARLY IN THE MORNING UNTO THE PLACE WHERE HE HAD STOOD ('MD) BEFORE THE LORD. Isaac instituted the Tefillah of the minhah (the Tefillah in the afternoon), as stated (in Gen. 24:63): NOW ISAAC WENT OUT TO BOW DOWN (rt.: SWH) IN THE FIELD TOWARD EVENING. Jacob instituted the evening Tefillah, as stated (in Gen. 28:11): WHEN HE CAME (rt.: PG')³⁹The parallel text in the traditional Tanhuma (Gen. 10:9) explains that ‘MD, SWH, and PG‘ all denote prayer and finds the evidence in Ps. 106:30, Ps. 102:1, and Jer. 7:16 respectively. TO A CERTAIN PLACE.⁴⁰See Acts 10:9. Now it is also written about Daniel (in Dan. 6:11): AND THREE TIMES A DAY [HE KNELT ON HIS KNEES]. But < the text > did not explain at what hour. David came and explained (in Ps. 55:18 [17]): EVENING, MORNING, AND NOON < I COMPLAIN AND MOAN; AND HE HEARS MY VOICE >. Therefore, one is not authorized to pray more than three Tefillot in a day.⁴¹TBer. 3:8; Ber. 31a; see yBer. 4:1 (7a). But R. Johanan said: And would that one might go on praying all day long!⁴²Cf. Deut. R. 2:1 and M. Sam. 2, which argue against reciting the three services at one time. Antoninus asked Our Holy Rabbi: Is it permitted to pray at every hour? He said to him: It is forbidden. He said to him: Why? He said to him: Lest you treat the Most High with frivolity. He did not accept < this answer > from him. What did he do? He went to him early in the morning. He said to him: Greetings, Lord.⁴³Gk.: Kyrie chaire. An hour later he came in to him. He said to him: {'MNH RTWQ} [Imperator]!⁴⁴The Latin word originally designated a general, but in imperial times imperator became the title of Roman emperors. Buber has taken this reading from the traditional Tanhuma because he can make no sense of his manuscript, which reads: ’MNH RTWQ. An hour later he < again > said to him: Shalom to you, O King. He said to him: Why are you being disrespectful to the monarchy? He said to him: Let your ears hear what you are putting forth from your mouth. If you, who are flesh and blood, say this in the case of someone who asks after you every hour, how much the more so in the case of one who is disrespectful to the Supreme King of Kings, the Holy One. Thus one should not bother him all the time.

R. Ami said: "Doeg did not die before he had forgotten all his studies, as it is said (Pr. 5, 23) He will indeed die for want of correction; and through the abundance of his folly will he sink into error." R. Jochanan said: "Three angels of destruction attended Doeg; one who caused him to forget his study, and one who burned his soul, and the third who scattered his ashes in the houses of prayer and study." R. Jochanan said further: "Doeg and Achitophel did not see each other, as Doeg was in the days of Saul and Achitophel in the days of David." R. Jochanan said further: "Both Doeg and Achitophel have not lived half of their days." We are also taught so in the following Baraitha: All the years of Doeg were only thirty-four, and those of Achitophel, thirty-three.

R. Jochanan said further: "At first David called Achitophel master, then he called him associate and finally he called him disciple. At first he called him master, (Ps. 55, 14) But it was thou, a man mine equal, my companion and my familiar friend; then he called him associate, (Ib.) We took sweet counsel together, etc.; and finally he called him disciple (Ib. 41, 10) Yea, mine own familiar friend, in whom I trusted, who did eat of my bread, etc.

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)

[Another interpretation (of Gen. 30:22): THEN GOD REMEMBERED RACHEL.] This text is related (to Ps. 55:19 [18]): HE HAS DELIVERED MY LIFE IN SAFETY (literally: IN PEACE) FROM THOSE WHO COME ABOUT ME; FOR THOSE WITH ME ARE MANY.⁵⁰Cf. Numb. R. 9:24; cf. also Gen. R. 73:3; M. Pss. 55:4. Who spoke this verse? David spoke it when his son Absalom rebelled against him and said to him (in II Sam. 15:7): PLEASE LET ME GO TO FULFILL MY VOW WHICH I VOWED TO THE LORD IN HEBRON. Then his father said to him (in vs. 9): GO IN PEACE; SO HE AROSE AND WENT TO HEBRON. Absalom said to him: I desire one thing from you, that you give me two elders to go with me so that I may do whatever I do in accordance with them. He wrote him [a letter] for two elders go with him from any city that he wanted. He took the letter and went to each and every city. Then, when he saw two of the oldest and best in the city, he would show them [the letter] and say to them: See what my father has written for me. However, because I like you a lot, I want you. This he did in each and every city until he had gotten two hundred elders, as stated (in vs. 11): WITH ABSALOM THERE WENT TWO HUNDRED MEN. What is the meaning of TWO HUNDRED MEN? R. Huna said in the name of R. Hiyya bar Abba: He took two hundred Sanhedrin presidents with him, just as you say (in Numb. 11:16): GATHER ME SEVENTY MEN.⁵¹The context explains (vss. 10-14, 17, 25) that these elders are to receive the Holy Spirit so that they can share with Moses the burden of governing and prophesying. (II Sam. 15:11, cont.:) BEING INVITED, THEY WENT IN THEIR NAIVETE AND KNEW NOTHING, since they did not know where they were going. Absalom made a feast for them; and < each > pair of elders sat down with one of those who had rebelled along with him between them. Then that one who was reclining between the pair of them would say: How fine Absalom would be as king. Let us leave David and go with him. What did they do? Even though they were with him, they would only pray for David. And what did they pray? May it be your will, O Lord God, that we fall by David's hand and not that David fall by our hand! It is therefore stated (by David in Ps. 55:19): FOR THOSE WITH ME ARE MANY.

Another interpretation (of Ps. 55:19 [18]): HE HAS DELIVERED MY LIFE IN SAFETY. < The verse > speaks about Rachel. Rachel said: HE HAS DELIVERED MY LIFE IN SAFETY, by virtue of the sons which the Holy One has given me. (Ibid., cont.:) FOR THOSE WITH ME ARE MANY, because Jacob and Leah were praying for me. It is therefore stated (in Gen. 30:22): THEN GOD REMEMBERED RACHEL.

They separated into three groups. One said: “Let us go and dwell there”; the second insisted: “Let us go up and wage war against Him”; and the third shouted: “Let us go and serve idols there.” Those who said “Let us go and dwell there” were scattered abroad by the Holy One, blessed be He; those who insisted “Let us go and wage war against Him” were transformed into apes, spirits, and demons; and those who said “Let us go and serve idols there” were punished, as specified in the verse Destroy, O Lord, and divide their tongue (Ps. 55:10). Thus it is said: And the Lord dispersed them from there (Gen. 11:8).

17 "And he took." As he took his heart. "It is not an enemy who curses me —I could bear that; it is not my foe who vaunts himself against me —I could hide from him" (Psalms 55:13). This is [referring to] Doeg and Achitofel who were cursing me. They were not my enemies, but they cursed me and did not call me by my name. Rather, "Why did the son of Yishai not come" (I Samuel 20:27); "I have seen the son of Yishai" (I Samuel 22:9); "Behold I have seen a son of Yishai" (I Samuel 16:18). This is, "It is not an enemy who reviles me —I could bear that." "But it is you, my equal, my companion" (Psalms 55:14). As he was a giant in Torah [knowledge]. "And my acquaintance" - as he would give and take in Jewish law (halakha). "Sweet was our fellowship; [we walked in God’s house with feeling]" (Psalms 55:15). What is [the understanding of] "we walked in God’s house with feeling?" As it is taught, "A bull was offered by twenty-four (priests)," so that the feelings could feel [it], as it is stated, "we walked in God’s house with feeling." "Let Him incite death against them" (Psalms 55:16). Rabbi Elazar said, "They had a counsel of heresy within them. To what were they similar. To a house full of straw, but there were holes in the house and the straw went into them. After some days, that straw that was in those holes began to come out [on the house's exterior. Then] everyone knew that the house was of straw. So [with] Doeg and Achitofel, they did not have [performance of] commandments at the beginning. Even though they [later] become masters of Torah, they were like their beginning." This is [the understanding of], "for where they dwell, there evil is." Another interpretation (of Psalms 55:13-16): It is speaking about Moshe. "It is not an enemy" but rather Korach, who is from mine, "who curses me". "Sweet was our fellowship," Aharon and Korach are the same; we walked in God’s house with feeling," this one slaughters and offers and that one sprinkles the blood. "Let Him incite death against them" - who brought death upon himself. "They went down alive into Sheol, with all that belonged to them, etc." (Numbers 16:33).

17 "And he took." As he took his heart. "It is not an enemy who curses me —I could bear that; it is not my foe who vaunts himself against me —I could hide from him" (Psalms 55:13). This is [referring to] Doeg and Achitofel who were cursing me. They were not my enemies, but they cursed me and did not call me by my name. Rather, "Why did the son of Yishai not come" (I Samuel 20:27); "I have seen the son of Yishai" (I Samuel 22:9); "Behold I have seen a son of Yishai" (I Samuel 16:18). This is, "It is not an enemy who reviles me —I could bear that." "But it is you, my equal, my companion" (Psalms 55:14). As he was a giant in Torah [knowledge]. "And my acquaintance" - as he would give and take in Jewish law (halakha). "Sweet was our fellowship; [we walked in God’s house with feeling]" (Psalms 55:15). What is [the understanding of] "we walked in God’s house with feeling?" As it is taught, "A bull was offered by twenty-four (priests)," so that the feelings could feel [it], as it is stated, "we walked in God’s house with feeling." "Let Him incite death against them" (Psalms 55:16). Rabbi Elazar said, "They had a counsel of heresy within them. To what were they similar. To a house full of straw, but there were holes in the house and the straw went into them. After some days, that straw that was in those holes began to come out [on the house's exterior. Then] everyone knew that the house was of straw. So [with] Doeg and Achitofel, they did not have [performance of] commandments at the beginning. Even though they [later] become masters of Torah, they were like their beginning." This is [the understanding of], "for where they dwell, there evil is." Another interpretation (of Psalms 55:13-16): It is speaking about Moshe. "It is not an enemy" but rather Korach, who is from mine, "who curses me". "Sweet was our fellowship," Aharon and Korach are the same; we walked in God’s house with feeling," this one slaughters and offers and that one sprinkles the blood. "Let Him incite death against them" - who brought death upon himself. "They went down alive into Sheol, with all that belonged to them, etc." (Numbers 16:33).

17 "And he took." As he took his heart. "It is not an enemy who curses me —I could bear that; it is not my foe who vaunts himself against me —I could hide from him" (Psalms 55:13). This is [referring to] Doeg and Achitofel who were cursing me. They were not my enemies, but they cursed me and did not call me by my name. Rather, "Why did the son of Yishai not come" (I Samuel 20:27); "I have seen the son of Yishai" (I Samuel 22:9); "Behold I have seen a son of Yishai" (I Samuel 16:18). This is, "It is not an enemy who reviles me —I could bear that." "But it is you, my equal, my companion" (Psalms 55:14). As he was a giant in Torah [knowledge]. "And my acquaintance" - as he would give and take in Jewish law (halakha). "Sweet was our fellowship; [we walked in God’s house with feeling]" (Psalms 55:15). What is [the understanding of] "we walked in God’s house with feeling?" As it is taught, "A bull was offered by twenty-four (priests)," so that the feelings could feel [it], as it is stated, "we walked in God’s house with feeling." "Let Him incite death against them" (Psalms 55:16). Rabbi Elazar said, "They had a counsel of heresy within them. To what were they similar. To a house full of straw, but there were holes in the house and the straw went into them. After some days, that straw that was in those holes began to come out [on the house's exterior. Then] everyone knew that the house was of straw. So [with] Doeg and Achitofel, they did not have [performance of] commandments at the beginning. Even though they [later] become masters of Torah, they were like their beginning." This is [the understanding of], "for where they dwell, there evil is." Another interpretation (of Psalms 55:13-16): It is speaking about Moshe. "It is not an enemy" but rather Korach, who is from mine, "who curses me". "Sweet was our fellowship," Aharon and Korach are the same; we walked in God’s house with feeling," this one slaughters and offers and that one sprinkles the blood. "Let Him incite death against them" - who brought death upon himself. "They went down alive into Sheol, with all that belonged to them, etc." (Numbers 16:33).

17 "And he took." As he took his heart. "It is not an enemy who curses me —I could bear that; it is not my foe who vaunts himself against me —I could hide from him" (Psalms 55:13). This is [referring to] Doeg and Achitofel who were cursing me. They were not my enemies, but they cursed me and did not call me by my name. Rather, "Why did the son of Yishai not come" (I Samuel 20:27); "I have seen the son of Yishai" (I Samuel 22:9); "Behold I have seen a son of Yishai" (I Samuel 16:18). This is, "It is not an enemy who reviles me —I could bear that." "But it is you, my equal, my companion" (Psalms 55:14). As he was a giant in Torah [knowledge]. "And my acquaintance" - as he would give and take in Jewish law (halakha). "Sweet was our fellowship; [we walked in God’s house with feeling]" (Psalms 55:15). What is [the understanding of] "we walked in God’s house with feeling?" As it is taught, "A bull was offered by twenty-four (priests)," so that the feelings could feel [it], as it is stated, "we walked in God’s house with feeling." "Let Him incite death against them" (Psalms 55:16). Rabbi Elazar said, "They had a counsel of heresy within them. To what were they similar. To a house full of straw, but there were holes in the house and the straw went into them. After some days, that straw that was in those holes began to come out [on the house's exterior. Then] everyone knew that the house was of straw. So [with] Doeg and Achitofel, they did not have [performance of] commandments at the beginning. Even though they [later] become masters of Torah, they were like their beginning." This is [the understanding of], "for where they dwell, there evil is." Another interpretation (of Psalms 55:13-16): It is speaking about Moshe. "It is not an enemy" but rather Korach, who is from mine, "who curses me". "Sweet was our fellowship," Aharon and Korach are the same; we walked in God’s house with feeling," this one slaughters and offers and that one sprinkles the blood. "Let Him incite death against them" - who brought death upon himself. "They went down alive into Sheol, with all that belonged to them, etc." (Numbers 16:33).

Similarly, Isaiah declared: Therefore, the netherworld has enlarged her desire, and opened her mouth for those without law (hoq) (Isa. 5:14); that is, for those who have not observed the law of circumcision. Whence do we know that circumcision is called a law (hoq)? We know it from the verse And He established it unto Jacob for a statute (hoq), and to Israel for an everlasting covenant (Ps. 105:10). The Holy One, blessed be He, pulls down the foreskins of infidels and sinners in Israel who deny God and imitate the practices (huqim) of the nations, and even though they may be circumcised they descend to Gehenna, as is said: He hath put forth his hands against them that were at peace with him; he hath profaned his covenant (Ps. 55:21).

Nothing is more beneficial than prayer. It was the three patriarchs who introduced the three prayers. Daniel, however, fixed the number of prayers that should be recited, as it is said: And he kneeled upon his knees three times a day and prayed (Dan. 6:11). However, he did not prescribe the hour of the day. David came and specified evening, morning, and noonday: Evening, and morning, and noonday will I complain and moan (Ps. 55:18). When Moses arose and sought mercy for them, the Holy One, blessed be He, said: Get thee down, let Me alone (Exod. 32:7, 10). When Moses realized that Divine justice demanded the extinction of Israel, he cried out: Remember Abraham, Isaac, and Israel, who instituted the three prayers.

And Abraham, son of Terah, passed by, and saw them building the city and the tower, and he cursed them in the name of his God, as it is said, "Swallow up, O Lord, divide their language" (Ps. 55:10). But they rejected his words, like a stone cast upon the ground. Is it not a fact that every choice and good stone is only put at the corner of a building? and with reference to this, the text says, "The stone which the builders rejected is become the head of the corner" (Ps. 118:22).

And Abraham, son of Terah, passed by, and saw them building the city and the tower, and he cursed them in the name of his God, as it is said, "Swallow up, O Lord, divide their language" (Ps. 55:10). But they rejected his words, like a stone cast upon the ground. Is it not a fact that every choice and good stone is only put at the corner of a building? and with reference to this, the text says, "The stone which the builders rejected is become the head of the corner" (Ps. 118:22).

Whence do we know about Ishmael? Because it is said, "And the angel of the Lord said unto her, Behold, thou art with child,… and thou shalt call his name Ishmael" (Gen. 16:11). Why was his name || called Ishmael? Because in the future the Holy One, blessed be He, will hearken to the cry of the people arising from (the oppression) which the children of Ishmael will bring about in the land in the last (days); therefore was his name called Ishmael.

"At the opening of the tent" (Gen. 18:1). You have made a good opening for passersby. You have made a good opening for strangers/converts. For were it not for you, I would not have created heaven and earth, as it is said (Isa. 40:22]), "Stretched them out like a tent to dwell in." For were it not for you, I would not have made the orb of the sun, as it is said (Ps. 19:5), "He placed in them a tent for the sun." For were it not for you, I would not have made the moon, as it is said (Job 25:5), "Even the moon is not bright [ya'ahil]." R' Levi said, In the future, Avraham will be sitting at the entrance to Gehinnom, and he will not allow a circumcised Jew to go down into it. And those who have sinned too much, what does he/He do to them? He removes the foreskin from babies who have died before they were circumcised, places it on them, and causes them to go down to Gehinnom. Thus it is said (Ps. 55:21), "He harmed his ally, he broke his pact." "In the heat of the day" (Gen. 18:1). When that day comes about which is written (Mal. 3:19), "For lo! That day is at hand, burning like an oven." "In the heat of the day." R' Yishmael taught, "In the heat of the day," this refers to six hours of the day [noon]. So then how do I interpret (Ex. 16:21), "when the sun grew hot, it would melt"? To four hours. You say four hours; might it not be six hours? When it says, "In the heat of the day," this refers to six hours. Or maybe it's the reverse -- "In the heat of the day" to four hours, and "when the sun grew hot" to six hours. You would say, how can you interpret "In the heat of the day" as four hours? Isn't it the case that, at four hours, there is heat only in a spot where the sun shines. At four hours, in the shade it is cool, and in the sun it is hot; at six hours, in the shade and the sun alike are hot. Thus you should not go by the latter version, but rather by the former: "In the heat of the day" is six hours, and "when the sun grew hot" is four hours, and only in a spot where the sun shone would it melt. R' Tanhuma said, at a time when people do not have shadows underneath [Yerush: omits "underneath"; Maharzu emends to "except underneath"]. R' Yanai said, He opened a fissure from Gehinnom and boiled the entire world, and its inhabitants to boot, for a brief moment; the Holy One, Blessed be He, said, the righteous ones are in distress, and the world is at ease? [From] this you say that heat is good for wounds.

“And he bought the part of the field where he had pitched his tent from the sons of Hamor, the father of Shechem, for a hundred kesitas.” (Bereshit 33:19) R’ Yudan bar Simon said: this is one of the three places about which the nations of the world cannot defraud Israel and say ‘this is stolen property in your hands.’ They are – the cave of the Machpela, the Holy Temple and the grave of Yosef. The cave of the Machpela, as it is written “And Abraham listened to Ephron, and Abraham weighed out to Ephron the silver…” (Bereshit 23:16) The Holy Temple, as it is written “And David gave to Ornan for the place shekels of gold weighing six hundred.” (Divre HaYamim I 21:25) The grave of Yosef, as it is written ““And he bought the part of the field where he had pitched his tent…” (Bereshit 33:19)

"agur": "gathered together," as in (Proverbs 30:1) "the words of "agur bin yakeh" (Solomon) the gatherer of wisdom." And (Psalms 55:16) "Let Him incite death against them; let them go down alive into Sheol. For evils are stored up ('b'meguram') in their midst."