Midrash su Salmi 68:19

Rabbi Menaḥem bar Avin interpreted the verse as referring to Moses. “And Yokim” (I Chronicles 4:22) – on the basis of: “Rise [kuma] Lord, and let Your enemies be scattered” (Numbers 10:35). “And the people of Kozeva” (I Chronicles 4:22) – as he rendered the word of the Holy One blessed be He like falsehoods [kazav], as it is stated: “Why, Lord, is Your wrath enflamed at Your people?” (Exodus 32:11).⁷⁵God had said that He would consume the Israelites (Exodus 32:10), but after Moses’ prayer, He relented and did not destroy them. “Yoash” (I Chronicles 4:22) – as he despaired [nitya’ash] of living,” as it is stated: “And if not, please expunge me” (Exodus 32:32). “And Saraf” (I Chronicles 4:22) - as he mentioned the act of those who were burned [serufim], “Remember Abraham, Isaac, and Israel your servants” (Exodus 32:13).⁷⁶See footnote 18. “Who had dominion [ba’alu] over Moav” (I Chronicles 4:22) – as his pleasant actions ascended [alu] and came before his Father [aviv] in Heaven. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he ascended on high and captured the Torah, on the basis of what is stated: “You ascended on high and you took a captive [shevi]” (Psalms 68:19).
“And the matters are ancient [atikim]” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Simon, Rabbi Aivu said: Even items that were taken [nitatku] from them, [Moses] returned, as it is stated: “Hew for yourself [two tablets of stone like the first]” (Exodus 34:1). These matters⁷⁷On the tablets. were stated by He who will [ultimately] remove [ma’atik] the world, as it is said: “He removed from there” (Genesis 12:8).⁷⁸Thus, the term atikim in the verse in I Chronicles is interpreted to refer to the tablets broken by Moses and then replaced, which contained the word of God. Rabbi Yehuda ben Rabbi Simon said: These matters are vague here, but explicit elsewhere. He restored [the tablets] to them, as it is stated: “The Lord said to Moses: ‘Write these matters for yourself, as on the basis of these matters [I have established a covenant with you and with Israel]’” (Exodus 34:27). “They are the yotzerim” (I Chronicles 4:23) – on the basis of: “The Lord God formed [vayitzer]” (Genesis 2:19).⁷⁹The midrash interprets the word yotzerim in the sense of yetzurim, creations. The subject is the words of Torah, because God’s intent in creating the world was in order to give the Torah (Etz Yosef).
Another matter, “they are the yotzerim” (I Chronicles 4:23) – these are the souls of the righteous with whom the Holy One blessed be He consulted when creating the world. “And the dwellers among the plants” (I Chronicles 4:23) – on the basis of: “And the Lord God planted” (Genesis 2:8). “And a fence” (I Chronicles 4:23) – on the basis of what is stated: “Who placed the sand for the bound of the sea” (Jeremiah 5:22). “With the king in his service” (I Chronicles 4:23) – the souls of the righteous sat there with the King who is the king of kings, the Holy One blessed be He, and He consulted them and created His world.

(Deut. 32:1:) “Let my instruction drop down like the rain.” R. Joshua ben Levi said, “When Moses went up to the heights, the angels were about to kill him.⁴See ARN, A, 2:3; Shab. 88b; Exod. R. 28:1. He said to them, ‘Is it because of the two things that were granted to me [from the heavens] that you wish to kill me?’ When they heard this, they left him alone. A parable: To what is the matter comparable? To a great merchant who was walking in a dangerous place. [When some] brigands⁵Gk.: lestai. seized him [and] wanted to kill him, he said to them, ‘Is it because of the five minas⁶There are four hundred minas to a shekel. in my hand that you wish to kill me?’ But they did not know that there were in his hand precious stones and pearls⁷Gk.: margaritai or margeleis. which were invaluable. They said to each other, ‘What profit is there in killing him? He has nothing on him.’ So they left him alone. When he entered the city, he began to sell precious stones and pearls. They said to him, ‘When we captured you yesterday, you said, “There is nothing on me but five minas”; but now you are bringing out precious stones and pearls which are invaluable?’ He said to them, ‘When I spoke to you, I was in a dangerous situation.’ So also did Moses our master say to the angels, ‘There are [only] two things with me.’ [In fact] there was a great gift with him, as stated (in Ps. 68:19), ‘You ascended on high; [you captured captives; you received gifts for humans].’”⁸Some translations interpret the passage to mean that the gifts are from humans, but the midrash requires the interpretation given here. Therefore David said (in Ps. 119:72), “The Torah of Your mouth is better for me [than thousands of gold and silver pieces].” It also says (in Ps. 19:11), “More delightful are they than gold, than much fine gold”; and it says (in Ps. 12:7), “The sayings of the Lord are [pure] sayings....” Israel said to Moses our master, “Fortunate are you, for your having received gifts.” He said to them, “If I had not said to the ministering angels that there were [only] two things, I should have been burned by their fire, but this Torah saved me from their hand. It was with reference to them that he said (in Deut. 32:2), “Let my instruction drop down like the rain.” “Drop down (rt.: 'rp)” must mean killing, since it is stated (in Deut. 21:4), “and they shall break the neck (rt.: 'rp) of the heifer there”; and so too with Judah, it states (in Gen. 49:8), “your hand will be on the neck (rt.: 'rp) of your enemy.” And my instruction must mean Torah, since it is stated (in Prov. 4:2), “For I gave you good instruction....” And why is Torah compared to rain? To say [that] just as rain erodes, as it states (in Job 14:19), “Water erodes stones”; so does the Torah erode a heart of stone. And this is related to that which our masters say (in Qidd. 30b), “If [the evil impulse] is [like] a stone, it will be dissolved. If it is [like] iron, it will be shattered.” Therefore, there is nothing that is good for a man besides killing himself over the words of the Torah and to constantly occupy himself with it, day and night. And it is so stated (in Josh. 1:8), “and you shall meditate upon them night and day.” And this is related to that which they said (in Meg. 6b), “If a man tells you, “I have toiled but I have not found,’ do not believe [it].” And it is therefore compared to rain. Just like there can be no world without rain, as it is needed to grow all good things; so can the world not survive without Torah, as it is stated (Jer. 33:25), “Were it not that I have established My covenant day and night, I would not have put the laws of heaven and earth.” And just like rain descends little by little, so too with the Torah, one starts at the beginning with the small count of aleph, bet, gimmel, and comes to the large count of kof, reish, shin at the end. So does one start and then one understands the Torah and its details. Another interpretation (of Deut. 32:2), “Let my instruction drop down like the rain.” Israel said to Moses our master, “You have not come to speak with heaven and earth but with the rain and the dew.” He said to them, “[Let me tell you] a parable. It is comparable to a wealthy person who went to honor the king. He took with him great ministers and honored men. [So when] he went into the king along with them, the king received them cordially.” So also did Moses say, “It is better for me to call for heaven and earth, the rain and the dew to be with me, so that when I call upon the Holy One, blessed be He, He will answer me.” For that reason he said to them (in Deut. 32:1-2), “Give ear, O heavens…. Let [my instruction] drop down like the rain…”; and [then] afterwards (in Deut. 31:3), “For I am proclaiming the name of the Lord.”

(Deut. 32:1–2:) GIVE EAR, O HEAVENS, <….> LET MY INSTRUCTION DROP DOWN LIKE THE RAIN. R. Joshua ben Levi said: When Moses went up to the heights, the angels were about to kill him.⁶Tanh, Deut. 10:2; see ARN, A, 2:3; Shab. 88b; Exod. R. 28:1. He said to them: Is it because of the two things in my hands that were granted to me from the heavens that you wish to kill me? They left him alone. A parable: To what is the matter comparable? To a great merchant who was walking in a dangerous place. <When some> brigands⁷Gk.: lestai. seized him <and> wanted to kill him, he said to them: Is it because of the five minas⁸There are four hundred minas to a shekel. in my hand that you wish to kill me? But they did not know that there were in his hand precious stones and pearls,⁹Gk.: margaritai or margeleis. which were invaluable. They said to each other: What profit is there in killing him? He has nothing on him. So they left him alone. When he entered the city, he began to sell precious stones and pearls. They said to him: When we captured you yesterday, you said: There is nothing on me but five minas; but now you are bringing out precious stones and pearls. He said to them: When I spoke to you, I was in a dangerous situation. So also did Moses our Master say to the angels: There are two things in my hand. <In fact> there was in his hand a great gift, as stated (in Ps. 68:19 [18]): YOU ASCENDED ON HIGH; YOU CAPTURED CAPTIVES; YOU RECEIVED GIFTS FOR HUMANS,¹⁰Some translations interpret the passage to mean that the gifts are from humans, but the midrash requires the interpretation given here. <EVEN THOSE WHO REBEL AGAINST THE LORD GOD's ABIDING THERE>. Therefore David said (in Ps. 119:72): THE LAW OF YOUR MOUTH IS BETTER FOR ME THAN THOUSANDS OF GOLD AND SILVER PIECES. It also says (in Ps. 19:11 [10]): MORE DELIGHTFUL ARE THEY THAN GOLD, THAN MUCH FINE GOLD …; and it says (in Ps. 12:7 [6]): THE SAYINGS OF THE LORD ARE PURE SAYINGS. Israel said to Moses our Master: Blessed are you, for your having received gifts. He said to them: If I had not said to the ministering angels that there were two things, I should have been burned by their fire, but this Torah saved me from their hand. It was with reference to them that he said (in Deut. 32:2): LET MY INSTRUCTION DROP DOWN LIKE THE RAIN. DROP DOWN (rt.: 'RP) must mean killing, since it is stated (in Deut. 21:4): AND THEY SHALL BREAK THE NECK (rt.: 'RP) OF THE HEIFER THERE; and INSTRUCTION must mean Torah, since it is stated (in Prov. 4:2): FOR I GAVE YOU GOOD INSTRUCTION.