Midrash su Salmi 69:78

R. Kruspedai said in the name of R. Jochanan: "Three books are opened on New Year's Day: one for the grossly wicked, one for the perfectly righteous, and one for the intermediate class of people. The verdict of the perfectly righteous is promptly written and sealed for life; the verdict of the grossly wicked is promptly written and sealed for death; the verdict of the intermediate class is suspended from the New Year's Day till the Day of Atonement; if they prove themselves worthy, they are inscribed for life, if not they are inscribed for death." Said R. Abahu: "Whence do we infer this? From the passage (Ps. 69, 29) Let them be blotted out of the book of the living, and they shall not be written down with the righteous. Let them be blotted out, refers to the books of the grossly wicked; out of the book of the living, refers to the perfectly righteous; and they shall not be written down with the righteous, refers to the intermediate class."

(11) R. Kruspedai said in the name of R. Jochanan: "Three books are opened on New Year's Day: one for the grossly wicked, one for the perfectly righteous, and one for the intermediate class of people. The verdict of the perfectly righteous is promptly written and sealed for life; the verdict of the grossly wicked is promptly written and sealed for death; the verdict of the intermediate class is suspended from the New Year's Day till the Day of Atonement; if they prove themselves worthy, they are inscribed for life, if not they are inscribed for death." Said R. Abahu: "Whence do we infer this? From the passage (Ps. 69, 29) Let them be blotted out of the book of the living, and they shall not be written down with the righteous. Let them be blotted out, refers to the books of the grossly wicked; out of the book of the living, refers to the perfectly righteous; and they shall not be written down with the righteous, refers to the intermediate class."

(Fol. 8) Our Rabbis were taught: When Adam the first man saw that each week the day became shortened, he started to cry, saying: "Woe is to me, perhaps this is because of my sin that the world becomes dark to me, and it might yet return to chaos and ruin. And this must be the [punishment of] death which was decreed upon me by Heaven." He sat fasting and praying for eight days. Thereafter, when he lived to see the solstice of the month of Tebeth, beholding that the days become longer, he understood that such is the cycle of the world. He thereupon established eight holidays. On the next year, he added the eight days in which he had fasted, as holidays. But while he established them to laud heaven, his descendants, however, made them holidays for the idols. Our Rabbis were taught: When Adam, the first man, saw on the first day of his creation, the sun set, he cried, saying: "Woe is to me, perhaps this is because of my sin that the world is to be returned to chaos. And this must be the [punishment of] death which was decreed upon me by Heaven." He wept all night, and Eve did the same opposite him. However, when dawn appeared, he understood that such was the order of the world. He arose and sacrificed an ox, whose horns preceded its hoofs (was born full-grown) as it is said (Ps. 69, 32) And it shall please the Lord better than a bullock that has horns and hoofs. (Fol. 9) At the college of Elijah it was taught: The world will continue for six thousand years, the first two thousand of which were a chaos (Tohu, without the Torah), the second two thousand were of Torah, and the third two thousand are the days of the Messiah, and because of our sins many years of these have elapsed [and still he has not come]. Let us see from what time are the two thousand of Torah counted? Shall we assume it to be the time when the Torah was given to Israel? Two thousand years have not elapsed as yet; for if you will go over carefully the years of Tohu, you will find that they were more than two thousand. We must therefore say [that it begins] from the time metioned: (Gen. 7, 5) And the persons that they had obtained in Charan. And it is known by tradition that Abraham was then fifty-two years of age. And from his fifty-second year until the Torah was given, four hundred and forty-eight years elapsed, and these years will complete the number of two thousand which were lacking at the time when the Tanna taught concerning the two thousand years of wisdom.

(Ib. 45) And Esther said, Let the king and Haman come this day unto the banquet. Our Rabbis were taught: For what purpose did Esther invite Haman to the feast? R. Elazar said: "She spread for him a net, as it is said (Pr. 69, 23) May their table become a snare before them." R. Joshua said: "She learned it in her father's house, as it is said (Prov. 25, 21) If thy enemy be hungry, give him bread." R. Meier said: "So that Haman should not learn of the matter and cause a revolution." R. Juda said: "So that it should not be noticed she was a Jewess." R. Nechemia said: "So that the Israelites say not, We have a sister in the king's court, and they should not [meanwhile] dismiss from their minds the idea of praying for mercy." And R. Jose said: "So that he should be near, if she wanted him." R. Simon b. Menassia said: "So that He above should notice [how she was forced to flatter her enemy] and should perform a miracle." R. Joshua b. Karcha said: "She intended to make herself agreeable to Haman, so that the king might become jealous, and should kill both him and her [whereby Israel would be saved]."

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.' "

(Fol. 28b) What remains of the discussion regarding the so-called badger (Tachash) which existed in the days of Moses? R. Elaya in the name of R. Simon b. Lakish said: "R Meier was wont to say that 'The badger which existed in the days of Moses was a creation of its own kind, and the sages were not able to decide whether it belonged to the domestic species or to the wild animal species; it had but one horn on its forehead; it was assigned at that time to Moses, who made the covering for the Tabernacle of its skin; after that it disappeared.' Since he says that it had one horn on its forehead, we infer that it was a levitically clean species, for R. Juda said: "The ox which Adam, the first man sacrificed, had but one horn on its forehead, as it is written (Ps. 69. 32.) And this will please the Lord better than an ox or bullock having horns and cloven hoofs.' " Behold! the word used is Makrin (horns)! R. Nachman b. Isaac said, Although we read Makrin, (horns) the word really written is Makren, (horn, the singular) [Hence we learn that the one-horned beast is of the clean species]. Let us also decide from the same source that the badger was of the cattle species? [For it says. An ox or bull having a horn]. Since there is in existence the Keresh (antelope) which is of the animal species and has but one horn, so I can say, that the Tachash was the very animal called Keresh.

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(Exodus, Ibid. 3) "The L rd is a man of war; the L rd is His name." R. Yehudah says: This is a verse rich from (what is written) in many places. We are hereby apprised that He revealed Himself to them in the implements of war. He revealed Himself to them as a warrior girded with a sword, viz. (Psalms 45:4) "Gird Your sword upon Your thigh, O Hero. He revealed Himself to them as a rider, viz. (Ibid. 18:11) "And He mounted a cherub and flew, etc." He revealed Himself to them in mail and helmet, viz. (Isaiah 59:17) "He donned righteousness as mail, and a helmet of salvation on His head." He revealed Himself to them with a spear, viz. (Habakkuk 3:11) "by the light of the flash of Your spear," and (Psalms 35:3) "and draw spear and (don) buckler, etc." He revealed Himself to them with bow and arrows, viz. (Habakkuk 3:9) "The nakedness of Your bow will be revealed," and (II Samuel 22:15) "And He sent forth arrows, etc." He revealed Himself to them with shield and buckler, viz. (Psalms 91:4) "Shield and bucker is His Your truth, and (Ibid. 35:2) "Take up buckler and shield." I might think that He (actually) required one of all these appurtenances. It is, therefore, written "The L rd is a man of war; the L rd is His name. It is with His name that He wars, and not with any of these appurtenances. Why, then, need each of them be singled out? For if Israel requires it, He makes war for them. And woe to the nations what they hear with their ears, that He who spoke and brought the world into being is destined to make war with them! "the L rd is a man of war': What is the intent of this? Because He revealed Himself at the sea as a hero waging war — "The L rd is a man of war" — and He revealed Himself at Sinai as an elder full of mercy, viz. (Exodus 24:10) "And they saw the G d of Israel … and under His feet as the work of a sapphire brick and as the appearance of the heavens in brightness" [[ see Rashi], and (Daniel 7:9) "I watched as thrones were set up, and the Ancient of Days sat … (10) A stream of fire was flowing forth from before Him, etc." — So as not to give a pretext to the peoples of the world to say that there are two (i.e., numerous) deities, (it is written) "The L rd is a man of war — the L rd is His name. It was He upon the sea, He in Egypt, He in the past, He in the future, He in time to come, He in this world, He in the world to come. As it is written (Devarim 32:39) "See, now, that it is I, I, and there is no god with Me, etc.", and (Isaiah 41:4) "Who wrought and did? The Caller of the generations (into being) from the beginning. I, the L rd, was the first (to perform wonders and to help,) and it is I (who will be) with (you,) the later (generations." There is a warrior in a province, accoutered in all the weapons of war, but lacking power, strength, stratagem, and war (wisdom). Not so, the Holy One Blessed be He. He possesses all of these. As it is written (I Samuel 17:42) "For unto the L rd is the war, and He will deliver you into our hands." And it is written (Psalms 144:1) ("A psalm) of David: Blessed is the L rd, my Rock, who trains my hands for battle, my fingers for war." There is a warrior, at the height of his power, forty years old, who is not like a sixty-year-old, nor a sixty-year-old like a seventy-year-old, but the older he grows the more his power wanes. Not so, He who spoke and brought the world into being — (Malachi 3:6) "I am the L rd. I have not changed! There is a warrior in a province, who may be so swayed by wrath and power s to vent his fury even upon his father and mother and close of kin. Not so, the Holy One Blessed be He. "The L rd is a man of war — the L rd ("yod-keh-vav-keh," signifying mercy) is His name. "The L rd is a man of war" — who fought against the Egyptians. "The L rd is His name — He compassionates His creations, viz. (Exodus 24:6) "The L rd, the L rd, the G d (Kel) who is merciful and gracious, etc." There is a warrior in a province. As soon as the arrow leaves his hand he cannot retrieve it. Not so, the Holy One Blessed be He. When Israel do not do His will, a decree goes forth from Him, viz. (Devarim 32:41) "When I whet the flash of My sword, etc." But if they repent, immediately he withdraws it, viz. (Ibid.) "My hand shall take hold of justice." I might think that He withdraws it in vain (i.e., unbloodied); it is, therefore, written (Ibid.) "I shall return (with that sword) vengeance to My adversaries." Against whom does He return it? The nations of the world, viz. (Ibid.) "and (with it) My haters shall I repay!" A king of flesh and blood goes out to war and (emissaries of) neighboring lands come and request sustenance form him. He tells them angrily that he is going to war. When he returns victorious, they come and request sustenance form him. "The L rd is a man of war" — He wars against Egypt. "the L rd is His name" — (At the same time) He hears the outcries of all who enter the world. As it is written (Psalms 65:3) "Heeder of prayer — to You does all flesh come. A king of flesh and blood, whilst at war, cannot supply all of his soldiers. Not so, the Holy One Blessed be He. "The L rd is a man of war" — He wars against Egypt. "The L rd is His name" — He sustains all who enter the world. As it is written (Psalms 136:13) "He divides the sea into strips" (twelve strips for twelve tribes) — (Ibid. 25) "He gives bread to all flesh." (Ibid. 147:10) He gives the beast its food, the raven's young, what they call for." "The L rd is a man of war": Is it possible to say this (i.e., to refer to Him as "a man")? Is it not written (of His transcendent majesty) (Jeremiah 23:24) "Do I not fill heaven and earth, sys the L rd"? And (Isaiah 6:3) "And one (seraph) would call to another and say: Holy, Holy, Holy, etc." And (II Chronicles 6:14) "O L rd, G d of Israel, there is none like You, etc." And (Ezekiel 43:2) "And, behold, the glory of the G d of Israel, etc." What, then, is the intent of "a man of war"? Because of your love (i.e., the love He has for you) and because of your holiness, I shall sanctify My name through you. For it is written (Hoshea 11:9) "For I am G d, and not a man, etc." "the L rd is His name": It is with His name that He wars, and He has no need of any of these (military) appurtenances. And thus did David say (I Samuel 17:95) "You come to me with sword, and spear, and javelin; but I come to you with the name of the L rd of hosts, etc." And (Psalms 20:8) "These with chariots and these with horse, but we with the name of the L rd our G d, etc." And thus did Assa say, viz. (II Chronicles 14:10) "And Assa called out to the L rd his G d and said: O L rd, there is none besides You, etc." (Exodus 15:4) "the chariots of Pharaoh and his host": "As one measures, so is it meted out to him." They (the Egyptians [i.e., Pharaoh]) said (Ibid. 5:2) "Who is the L rd that I should hearken to his voice?" And You meted it out to him accordingly, viz. "The chariots of Pharaoh, etc." One verse (here) states "yarah" (He cast into the sea"), and, another (Ibid. 1) "ramah" ("He lifted into the sea"). How are these two verses to be reconciled? "Yarah" — they descended to the depths; "ramah" — they rose to the heights. Variantly: "The chariots of Pharaoh, etc." They (the Egyptians [i.e., Pharaoh') said (Ibid. 1:22) "Every son that is born into the Nile shall you thrown him, You, likewise, meted it out to him accordingly, viz.: "The chariots of Pharaoh, etc." They (Ibid. 14:7): "And he took six hundred chosen chariots." You, likewise (Ibid. 15:4): "and the élite of his officers were mired in the sea. They placed (Ibid. 14:7) "officers upon all of them"; You, likewise, (Ibid. 17:5) [He mired them there] "so that the waters should [return and] cover them." They (Ibid. 1:14) "embittered their lives with hard toil, with mortar"; You, likewise, made the water like slime for them, and they sank in it. Thus (15:4) "They were mired in the Red Sea," "mired" connoting slime, as in (Psalms 69:3) "I am sunk in the slime of the depths," and (Jeremiah 38:6) "and Jeremiah sank in the slime." Thus, "they were mired in the sea."

“He brought the contents of His quiver into my kidneys” (Lamentations 3:13).
“He brought the contents of His quiver [benei ashpato] into my kidneys” – Rav and Shmuel: Rav said: His prisoners and hostages;²¹The word benei generally is used in reference to people. Rav expounds that prisoners and hostages were appointed as guards over the Jewish prisoners. These individuals were bitter and cruel (Midrash HaMevo’ar). Shmuel said: He brought upon me people who eat much and excrete excrement [ashpot].²²The reference is to the Persians (see Megilla 11a).
“I have become a laughingstock to all my people, their song all day” (Lamentations 3:14).
“I have become a laughingstock to all my people” – it is written: “Those who sit at the gate talk about me” (Psalms 69:13) – these are the nations of the world who sit in theaters and circuses. “I am the subject of songs by ale drinkers” (Psalms 69:13) – after they sit, eat, drink, and become intoxicated, they sit, speak about me, mock me, and say: So that we will not need to eat carobs like the Jews.²³We have eaten as much as we like, unlike the Jews who are poor and must carobs [ḥarovim]. Alternatively, this sentence can be translated to mean: We will not be destroyed [ḥaruvim] like the Jews (Matnot Kehuna). They would say to each other: ‘How many years do you want to live?’ They would say: ‘Like the Shabbat garment of the Jews.’²⁴The Jews would wear their Shabbat clothes for many years. The gentiles mocked them for this as well. They would bring the camel into their theaters with its garments²⁵Sackcloth was used as a covering for camels and as clothes for mourners (Etz Yosef). on it. They would say to each other: ‘Why is it mourning?’ They would say: ‘These Jews observe the Sabbatical Year. They do not have any vegetation and they eat its thorns, and it is mourning over them.’ They would bring the dead into their theater and its head was shaved. They would say to each other: ‘Why is this one’s head shaved?’ He would say: ‘These Jews are Shabbat observers, and everything for which they exert themselves all the days of the week, they eat on Shabbat. They do not have wood with which to cook, and they break their beds and cook with them. They sleep on the ground and become covered with dirt, and they smear themselves with oil. Therefore, the oil is expensive.²⁶They cannot afford oil to shampoo their hair, so they shave it.
Another matter: “Those who sit at the gate talk about me” – these are Israel, who sit in the synagogues and study halls. “I am the subject of songs by ale drinkers” – after they sit, eat, drink, and become intoxicated at the meal prior to the ninth of Av, they sit and recite lamentations, wailing, with eikha.
“He filled me with bitterness, sated me with wormwood” (Lamentations 3:15).
“He filled me with bitterness” – this is the first festival day of Passover, in whose regard it is written: “With unleavened bread and bitter herbs [they shall eat it]” (Numbers 9:11). “Sated me with wormwood” – with what He filled me on the evening of the first festival day of Passover, He sated me on the ninth of Av. That is why the evening of the first festival day of Passover coincides with the evening of the ninth of Av.²⁷They occur on the same day of the week each year.

(Fol. 60) R. Juda said: "The ox which Adam, the first man, sacrificed, had but one horn on its forehead, as it is said (Ps. 69, 32) And this will please the Lord better than an ox or bullock having horns and cloven hoofs." Behold! The word used is Makrin (horns) in plural! [Hence it had two horns.] Said R. Nachman: "Although we read Makrin (horns) the word is really written Makren (horn, the singular)." R. Juda said: "The ox which Adam, the first man, sacrificed, got its horns before it got its cloven hoofs, as it is said, And this will please the Lord better than an ox or bullock having horns and cloven hoofs, i.e., first horns then cloven hoofs. This will support R. Joshua b. Levi who said that all the works (animals) of creation, were created in their full-grown feature, by their full consent, by their own [choice of] shape, as it is said (Gen. 2, 1) And the heaven and the earth were finished, and all the host of them. Do not read Tzeba'am (the host), but read it Tzib'yonam (their taste).

“You are covered with wrath and have pursued us; You have killed, did not have compassion. You have covered Yourself with a cloud so that no prayer can pass. You have rendered us filth and refuse in the midst of the peoples” (Lamentations 3:43–45).
“You are covered with wrath and have pursued us; You have killed, did not have compassion. You have covered Yourself with a cloud” – Rabbi Ḥelbo asked Rabbi Shmuel bar Naḥman, he said to him: ‘Because I heard about you that you are a master of aggada, what is this that is written: “You have covered Yourself with a cloud so that no prayer can pass”?’ He said: ‘Prayer is likened to a ritual bath, and repentance is likened to the sea. Just as the ritual bath is at times open and at times locked, so the gates of prayer are at times locked and at times open. However, the sea is always open. Rav Anan said: ‘The gates of prayer, too, are never locked. That is what is written: “Like the Lord our God whenever we call to Him” (Deuteronomy 4:7). Call is nothing other than prayer, as it is stated: “It will be that before they call I will answer”’ (Isaiah 65:24).
Rabbi Yosei bar Ḥalafta said: There are times for prayer, as so said David before the Holy One blessed be He: Master of the universe, when I pray before You, let my prayer be at a time of favor. That is what is written: “For me, let my prayer come to You, Lord, at a time of favor” (Psalms 69:14).
Rabbi Akiva was standing and being judged by Turnus Rufus, and Yehoshua HaGarsi was standing in prayer with him. A cloud descended and surrounded them. He said: It appears to me that this cloud descended and surrounded only so the prayer of my Master would not be heard. That is what is written: “You have covered Yourself with a cloud so that no prayer can pass.”
“You have rendered us filth and refuse [seḥi umaos] in the midst of the peoples” – despicable [masaya] and lowly [pesilaya].

(Ib. b) Raba lectured: "What does the passage (I Sam. 19. 19) Behold, David is at Na'yoth near Ramah mean? Is then Na'yoth situated near Ramah? We must therefore say that they were at Ramah occupying themselves in the construction of Temple. They said: The passage reads (Deut. 17, 8) Then shalt thou arise, and get thee up unto the place which the Lord thy God shall choose; from this it may be inferred the Holy Temple ought to be higher [in elevation] than any other part of the land of Israel, and that the land of Israel is higher than all other land. They (David and his associates were not able to discover the exact spot [where the land is highest and thus suitable for the building of the Temple]. They finally brought the book of Joshua [and they found that] concerning all other tribes it reads (Josh. 15) It went up, it passed along and it went down, but concerning the tribe of Benjamin, the passage says (Ib. 18) It went up, but It went down is not mentioned. They then said from this it is inferred that there (Benjamin's portion) is the proper sight. They then contemplated erecting it in En Eitam for this is the highest elevation; it was, howere, argued that it should rather be built at a moderate elevation, for it is written (Deut. 33, 12) And He dwelleth between his shoulders [i.e., the shoulders are lower than the head, hence the altar should be built at a moderate elevation]." According to others, the decision came because we have a tradition that the Sanhedrin were to sit in the part of Juda and the Shechina was to rest in the part of Benjamin, therefore if the Temple were built at the highest elevation, the Sanhedrin would have been separated too far from the Sanctuary where the Shechina rests. They therefore decided to have it built at a lower site in order to conform the passage And He dwelleth between his shoulders. And for this thing did Doeg the Edomite envy David, as it is written (Ps. 69, 10) Because zeal for Thy house hath eaten me up, and the reproaches of them that reproach Thee are fallen upon me. And another passage reads (Ib. 132, 1) A song of ascends, etc. How he swore unto the Lord, and vowed unto the Mighty One of Jacob. Surely I will come, etc. Until I find out a place, etc. Lo, we heard it as being in Ephrath; we have found it at the field of the wood, i.e., Ephrath refers unto Joshua who is a descendant of Ephraim; at the field of the wood, refers unto Benjamin concerning whom it is written (Gen. 49, 27) A wolf that raveneth.

His master’s wife cast her eyes upon Joseph (Gen. 38:7). Scripture states elsewhere in allusion to this verse: Let their eyes be darkened, that they see not; and make their loins continually to totter (Ps. 69:24). You find that the righteous are exalted through their eyes, as it is said: And Abraham lifted his eyes and saw the place (Gen. 22:4); Abraham lifted his eyes and he saw, and behold, it was a ram (ibid., v. 13): and also: Abraham lifted his eyes, and looked, and lo, three men stood over against him (ibid. 18:2); Isaac lifted up his eyes, as is said: And Isaac went out to meditate in the field at eventide; and he lifted up his eyes (ibid. 24:63); and with regard to Jacob it likewise says: Jacob lifted up his eyes and looked, and behold, Esau came (ibid. 33:1). Wicked men, however, are degraded through their eyes, as it is said: And Lot lifted up his eyes and beheld all the plain of the Jordan (ibid. 13:10). This refers to Sodom, which had been previously selected by Abraham, but to which Lot went, and where he behaved as they did. That is why his name was Lot. For Lot means accursed (lut), and that is what happened to him. And Balak the son of Zippor saw (Num. 22:2), and he was also degraded through his eyes. You may explain every instance in which a wicked man saw in the same way.

It is not written "You have sent forth Your wrath," but "You will send forth Your wrath" — in time to come. (Psalms 69:25) "Pour Your wrath upon them, etc." (Jeremiah 10:25) :Pour Your wrath upon the nations": Why? (Ibid.) "For they have consumed Yaakov, etc"

“Haman saw that Mordekhai was not bowing and prostrating himself to him and Haman was filled with wrath” (Esther 3:5).
“Haman saw that Mordekhai was not bowing and prostrating himself to him” – Rabbi Aivu said: “May their eyes,” of the wicked, “grow dim so they cannot see” (Psalms 69:24). Because the sight of the eyes of the wicked takes them down to Gehenna; that is what is written: “The children of the great saw the daughters of man”⁵The children of the great sinned in doing so. See the following verses. (Genesis 6:2); “Ham, father of Canaan, saw [the nakedness of his father] (Genesis 9:22); “Esau saw that the daughters of Canaan were objectionable [in the eyes of Isaac his father]”⁶Esau had previously married two women from Canaan. (Genesis 28:8); “Balak son of Tzippor saw [all that Israel had done to the Emorites]”⁷He subsequently hired Bilam to curse them. (Numbers 22:2); “Bilam saw that it was pleasing in the eyes of the Lord to bless Israel,”⁸Despite his efforts to curse them. (Numbers 24:1); “Haman saw that Mordekhai was not bowing and prostrating himself to him.”
However, the sight of the eyes of the righteous brings light, as the sight of the eyes of the righteous elevates them to the highest heights; that is what is written: “He [Abraham] lifted his eyes and saw, and behold, three men” (Genesis 18:2); “He [Abraham] saw, and behold, a ram” (Genesis 22:13); “He [Jacob] saw, and behold, a well in the field” (Genesis 29:2); “He [Moses] saw, and behold, a bush” (Exodus 3:2); “Pinḥas saw”⁹He saw the Israelites sinning with the daughters of Midyan and arose to put a stop to it. (Numbers 25:7). Therefore, they are happy with the sight of their eyes, as it is stated: “The upright see this and rejoice” (Psalms 107:42).

What was the action with which Juda sancitified the Holy Name? We are taught: that R. Maier would say: "When Israel stood on the banks of the Red Sea, [ready to cross it] the tribes quarreled with one another, one said: 'I will go first in the sea,' and another said: 'I will go first in the Red Sea.' Whereupon (Fol. 36) The tribe of Benjamin went first into the Sea, as it is said (Ps. 68, 28) There Benjamin, the youngest leadeth them on. Do not read Rodem (leadeth them on), but read it Rad' yam, (entered the sea). Then the princes of Juda commenced to fight them, as it is said (Ib.) The princes of Juda quarrelled with them. Therefore, was Benjamin, the righteous, rewarded that he became the host of the Shechina, as it is said (Deut. 33, 12) And between his shoulders will He dwell" R. Juda then said to him: "The fact was not so but, as follows, one tribe said: 'I do not want to enter the Red Sea first;' and another one said: 'I do not want to enter the Red Sea first.' However, Nachshon, the son of Aminadab, jumped into the Red Sea first, as it is said (Hos. 12, 1) With lies hath Ephraim encompassed me about, and with deceit the house of Israel; but Juda yet ruleth with God and is faithful to the Holy One. Concerning him it is expressed in the Scriptures, (Ps. 69, 2) Save me, O God! for the waters are come even to threaten my life… Let not the flood of water overflow me and let not the deep swallow me up, and let not the pit close its mouth upon me. At that moment Moses was prolonging in prayer, whereupon the Holy One, praised be He, said to him: 'My beloved ones are in the sea and thou art standing before me.' Moses said: 'Sovereign of the Universe, what shall I do?' He said to him: (Ex. 14, 15) Speak unto the children of Israel that they go forward and lift thou up thy rod, and stretch out thy hand over the sea, and divide it, etc. Therefore was Juda rewarded that he became the ruler over Israel, as it is said (Ps. 114, 2) Juda became his sanctuary, Israel his domination. Because the sea beheld it and fled:'

“What was is what will be, and what was done is what will be done; and there is nothing new under the sun” (Ecclesiastes 1:9).
“What was is what will be” – the Rabbis say: In the future, the generations will gather before the Holy One blessed be He and say before Him: ‘Master of the universe, who will recite songs before You first?’ He will say to them: ‘In the past, it was only the generation of Moses that recited songs before Me, and now no one but him will recite songs before Me.’ What is the reason? It is as it is stated: “Sing to the Lord a new song, and His praise from the end of the earth; descenders into the sea, and all that fills it…” (Isaiah 42:10).
There was an incident in which the [Roman] government sent to the Rabbis and said to them: ‘Send us one of your torches.’ They said: ‘They have so many torches, yet they ask us for one torch? How many collections of torches they have, how many gems and pearls they have. It seems to us that they are asking us only for one who illuminates aspects of halakha.’ They sent them Rabbi Meir. They would ask him and he would respond, they would ask him and he would respond. Ultimately, they asked him, ‘why is [a pig] called ḥazir [in Hebrew]?’ He said to them: ‘Because it is destined to restore [lehaḥzir] the kingdom to its owner.’ Moreover, Rabbi Meir sat and expounded: ‘The wolf is destined to be sheared of fine wool and a dog of ermine.’ They said to him: ‘Enough, Rabbi Meir, “there is nothing new under the sun.”’
The Rabbis say: In the future, the Holy One blessed be He will dispatch a herald and proclaim and say: ‘Anyone who has never eaten pig meat, let him come and collect his reward.’ Many of the nations of the world who never ate pig meat will come to collect their reward. At that moment, the Holy One blessed be He will say: ‘Shall these be rewarded in two worlds? Is it not enough that they enjoyed this world, but they seek to enjoy the world of My children, too?’ At that moment, the Holy One blessed be He will dispatch a herald a second time, and proclaim and say: ‘Anyone who has not eaten the meat of animal carcasses and mauled animals, repugnant creatures and creeping animals, if he did not eat of his own, he ate another’s.’⁸⁵Gentiles are not careful to refrain from eating this meat outside the home. That is, why is [a pig] called ḥazir? It is because it is destined to restore [lehaḥzir] greatness and kingdom to its owner.
What are taḥash hides? Rabbi Yehuda says: Colored hides. Rabbi Neḥemya says: Ermine. Rabbi Yoḥanan says: The Holy One blessed be He showed Moses a large beast, and he used it for the purpose of the Tabernacle. [God then] stored it away. Rabbi Avin said: Its name was keresh. Rabbi Hoshaya taught: It had one horn on its forehead, as it is stated: “It shall please the Lord better than a horned [makrin] and hooved ox” (Psalms 69:32). But doesn’t makrin indicate two?⁸⁶It is in the plural. Rabbi Ḥanina bar Yitzḥhak said: Makrin is written.⁸⁷It is without a yod. Although it is vocalized in the plural, it is written in the singular.
Rabbi Berekhya said in the name of Rabbi Yitzḥak:⁸⁸This is another exposition of the verse: “What was is what will be, and what was done is what will be done; and there is nothing new under the sun.” Like the initial redeemer, so will be the ultimate redeemer: Just as regarding the initial redeemer, it is stated: “Moses took his wife and his sons, and mounted them on the donkey” (Exodus 4:20), so too, regarding the ultimate redeemer it is stated: “[Your king is coming to you…] humble and riding on a donkey” (Zechariah 9:9). Just as the initial redeemer brought down the manna, as it is stated: “Behold, I will cause bread to rain down from the heavens for you” (Exodus 16:4), so too, the ultimate redeemer will bring down the manna, as it is stated: “There will be an abundance of grain in the land” (Psalms 72:16). Just as the initial redeemer brought up the spring, so too, the ultimate redeemer with bring up the water, as it is stated: “A spring will emerge from the house of the Lord and will irrigate the Shittim valley” (Joel 4:18).

R. Yosé the son of Halafta declared: There are times that are appropriate for prayer, as it is said: Let my prayer be unto thee, O Lord, in an acceptable time (Ps. 69:14). When is an acceptable time? When the congregation prays together.

What is written above on the matter (in Exod. 2:16)? NOW THE PRIEST OF MIDIAN HAD SEVEN DAUGHTERS. What is written there (in vs. 17)? BUT THE SHEPHERDS CAME AND DROVE THEM OFF. What did they do to them? They seized them in order to throw them in the water. (Ibid., cont.:) THEN MOSES ROSE UP AND SAVED (a form of hoshia') THEM. Now this word (hoshia') is only <used of> a deliverance (rt.: NTsL) from water. Thus it is stated (in Ps. 69:2 [1]): SAVE (hoshia') ME, O GOD, FOR THE WATERS HAVE REACHED MY NECK.⁵¹Exod. R. 1:32. (Exod. 2:17, cont.:) AND HE WATERED THEIR FLOCK. (Vs. 18:) WHEN THEY CAME TO THEIR FATHER REUEL. He was called by seven names: Jether, Jethro, Reuel, Hobab, [Heber,] Keni, Putiel.⁵²Mekhilta de Rabbi Ishmael, Amaleq, 3.

R. Jose ben Halafta says: There are times for the Tefillah, as stated (in Ps. 69:14 [13]): BUT AS FOR ME, LET MY TEFILLAH COME TO YOU LORD AT AN ACCEPTABLE TIME.⁴⁵yMak. 2:7 (31d); Lam. R. 3:43 (9); M. Pss. 65:4; PRK 24 (or 25):2. When is an acceptable time? When the community prays. One must therefore arise early for the Tefillah since you have nothing greater than the Tefillah. So look at Moses. It was decreed against him that he not enter the land and that < he was > not to see it. But, because he was frequent in prayer (tefillah), (according Deut. 34:1): THE LORD SHOWED HIM THE WHOLE LAND…. And thus did Hezekiah pray and annul the decree < of death against himself > (in I Kings 20:1-11). So also Jacob, when he sent his sons to Egypt, prayed over them (in Gen. 43:14): AND MAY GOD ALMIGHTY GRANT YOU MERCY.

Rabbi Abbahu began: “Those who sit at the gate talk about me” (Psalms 69:13) – these are the nations of the world, who sit in theaters and circuses. “I am the subject of songs by ale drinkers” (Psalms 69:13) – after they sit, eat, drink, and become intoxicated, they sit, speak about me, mock me, and say: So that we will not need to eat carobs like the Jews.⁴⁷We have eaten as much as we like, unlike the Jews who are poor and must eat carobs. Alternatively, this sentence can be translated to mean: We will not be destroyed like the Jews (Matnot Kehuna). They would say to each other: How many years do you want to live? They would say: Like the Shabbat garment of the Jews.⁴⁸The Jews would wear their Shabbat clothes for many years. The gentiles mocked them for this as well. They would bring the camel into their theaters with its garments on it.⁴⁹Sackcloth was used both as a covering for camels and as clothes for mourners (Etz Yosef). They would say to each other: Why is this one mourning? They would say: These Jews observe the Sabbatical Year, and they do not have any vegetation, and they eat its thorns, and it is mourning over them.⁵⁰The Jews eat the camel’s thorns, and the camel is mourning the loss of its food. They would bring the dead into their theater, and its head was shaved. They would say to each other: Why is this one’s head shaved? He would say: These Jews are Shabbat observers, and everything for which they exert themselves all the days of the week, they eat on Shabbat. They do not have wood with which to cook, and they break their beds and cook with them. They sleep on the ground and become covered with dirt, and they smear themselves with oil. Therefore, the oil is expensive.⁵¹They cannot afford oil to shampoo their hair, so they shave it.
Another matter: “Those who sit at the gate talk about me” (Psalms 69:13) – these are Israel, who sit in the synagogues and study halls. “I am the subject of songs by ale drinkers” (Psalms 69:13) – after they sit, eat, drink, and become intoxicated at the feast prior to the ninth of Av, they sit and recite elegies, dirges, and Lamentations.

(Gen. 34:1:) < NOW LEAH'S DAUGHTER DINAH, WHOM SHE HAD BORNE TO JACOB, WENT OUT > TO SEE THE DAUGHTERS OF THE LAND. TO SEE < implies > TO BE SEEN.⁵⁹The unpointed Hebrew text could be read either way by assuming a contraction of the passive common in Mishnaic Hebrew. See M.H. Segal, A Grammar of Mishnaic Hebrew (Oxford: Clarendon, 1958), section 115. See also Gen. 22:14, where the same contracted passive is used to explain a place-name based on the active Hebrew verb, “to see.” On Gen. 22:14, see E.A. Speiser, Genesis (“Anchor Bible,” 1; Garden City, NY: Doubleday, 1964), pp. 163f. To what is the matter comparable? To one who was walking in the marketplace with a piece < of meat > in his hand.⁶⁰Gen. R. 80:5. A dog, having seen it, went after it, and snatched it from him. Thus did Dinah go out TO SEE (and TO BE SEEN) when Shechem saw her and seized her.⁶¹See Eccl. R. 10:8:1. Another interpretation (of Gen. 34:1): TO SEE THE DAUGHTERS OF THE LAND. When the children of Jacob came into the land of Israel, they began to exhibit their strength, their wealth, and their beauty. They exhibited their strength (according to Gen. 34:25): THAT TWO OF JACOB'S SONS, < SIMEON AND LEVI, BROTHERS OF DINAH >, [EACH TOOK HIS SWORD … AND KILLED EVERY MALE]. They exhibited their wealth (according to Gen. 33:17): BUT JACOB JOURNEYED TO SUCCOTH, BUILT A HOUSE FOR HIMSELF, AND MADE STALLS (sukkot) FOR HIS CATTLE. He began opening < cattle > bazaars.⁶²Gk.: katalusis (“resting place” or “inn”). See Gen. R. 79:6; Eccl. R. 10:8:1; Esth. R. 3:7. And where is it shown concerning their beauty? (In Gen. 34:1:) NOW LEAH'S DAUGHTER DINAH, WHOM SHE HAD BORNE TO JACOB, WENT OUT TO SEE AND TO BE SEEN.⁶³Note that the midrash understands the one verb, “see,” in both an active and passive sense. See above, note 59. (Gen. 34:2:) THEN SHECHEM BEN HAMOR THE HIVITE, THE PRINCE OF THE LAND, SAW HER. < It is > the wicked < who > "see." (Thus in Esth. 3:5:) WHEN HAMAN SAW. (Similarly in Gen. 28:6:) WHEN ESAU SAW. (So also here, in Gen. 34:2:) THEN SHECHEM BEN HAMOR … SAW. David said (in Ps. 69:24:) LET THEIR EYES BE DARKENED SO THAT THEY DO NOT SEE.

(Exodus 14:22) "And the children of Israel came in the midst of the sea on the dry land": R. Meir perceives it one way; R. Yehudah, another. R. Meir: When the tribes were standing at the sea, each said: I will go first. In the midst of the hue and cry, Benjamin sprang first into the sea, as it is written (Psalms 68:28-29) "There, Benjamin, the young (i.e., the youngest of the tribes) rodem, the princes of Judah rigmatham, the princes of Zevulun, and princes of Naftali. Your G d has commanded your strength. Be strong, O G d, — this (strength which) You have wrought for us!" Read it not "rodem," but "rad yam" ("went down into the sea") — whereupon Judah began to stone them ("rigmatham"), viz. "the princes of Judah rigmatham." An analogy: A king has two sons. He enters the younger son's room at night and says: Wake me at sunrise — and to the older: Wake me in the third hour (of the day). The younger son comes to wake him at sunrise and is prevented from doing so by the older son, saying: He told me: at the third hour — to which the younger counters: He told me at sunrise. Their altercation awakes their father, who says: My sons, both of you acted for my honor — I will not withhold your reward for this. Thus said the Holy One Blessed be He: What reward will accrue to the sons of Benjamin, who went down first into the sea? The reposing of the Shechinah in his portion (i.e., the Temple), as it is written (Genesis 49:27) "Benjamin tears (first), as a wolf," and (Devarim 33:12) "Of Benjamin he said: 'Beloved of the L rd; He will repose securely upon him, etc.'" And what reward accrued to the tribe of Judah, who stoned him? They attained to kingdom, as it is written "The princes of Judah rigmatham," "rigmah" connoting kingdom, as in (Daniel 5:29) "And at Belshazzar's command, they clothed Daniel in purple ('argevana,' like 'rigmah'), placed a golden chain on his neck, and proclaimed that he should rule as one of three in the kingdom." "the princes of Zevulun and the princes of Naftali": Just as the Holy One Blessed be He wrought miracles for the tribe of Judah and Benjamin at the sea, so He wrought miracles for Zevulun and Naftali, through Devorah and Barak, as it is written (Judges 4:6-7) "And she summoned Barak the son of Avinoam of Kedesh Naftali, and said to him: The L rd, the G d of Israel has commanded: Go, ascend Mount Tavor, and take with you ten thousand men of Naftali and Zevulun. And I will draw to you Sisra the commander-in-chief of Yavin, etc." And it is written (Ibid. 5:18) "Zevulun is a people that bared its soul to death, and Naftali on the heights of the field." R. Yehudah perceives it thus: "And the children of Israel came in the midst of the sea": When the tribes were standing at the sea, each of them said: I will not go down first into the sea, viz. (Hoshea 12:1-3) "Ephraim surrounds Me with deceit, and the house of Israel with guile. Because they stood and deliberated, Nachshon the son of Aminadav leaped into the sea. Of him Scripture writes (Psalms 69:2-3 ) "Save me, O G d, for the waters have reached my soul. I am sinking in the slimy depths and I find no foothold. I have come into the watery depths, and the flood sweeps me away." (Ibid. 16) "Let the floodwaters not sweep me away, and let the deep not swallow me, and let the mouth of the pit not close over me." At that time Moses waxed long in prayer — whereupon the L rd said to him: My loved ones are drowning in the sea, and the sea is raging, and the foe is pursuing, and you stand and wax long in prayer? To which Moses replied: L rd of the universe, what can I do? And He said to him (Exodus 14:16) "And you, raise your staff, etc." And what did Moses and Israel say at the sea? (Ibid. 15:18) "The L rd will reign for ever and ever" — to which He responded: He who made Me "King" at the sea, (i.e., the tribe of Judah) him will I make king over Israel."

Said Rabbi Yochanan: Hevel was stronger [lit. a greater hero] than Kayin. The text only says 'he rose', it teaches that he [Kayin] was stuck under [Hevel], he [Kayin] said to him [Hevel]: 'there are only the two of us in the world, what are you going to tell Daddy?' He [Hevel] had pity on him, immediately he [Kayin] rose and killed him. Out of this we say 'Do not do good for an evil person, and evil will not fall on you.' "And killed him" (Gen. 4:8) - with what did he kill him? Rabban Shimeon ben Gamliel says with a staff he killed him, as it says 'and a child for my bruise' (Gen. 4:23) - a thing that makes a bruise. And the rabbis say - he killed him with a stone, as it says 'because I killed a man for my wound' (Gen. 4:23) something that makes wounds. Rabbi Azaria and Rabbi Yonatan bar Chagai in the name of Rabbi Itzchak, say: Kayin observed closely how his father had killed that ox, as it says 'And it shall please Ad-nai better than an ox' (Psalms 69:32) - and from there he killed him, on the place of the neck, on the place of the signs (gullet and windpipe, see Sanhedrin 37b). And who buried him? Said Rabbi Eleazar ben Pedat: the birds of the sky and temple-acceptable animals buried him, and the Holy One of Blessing gave them two blessings as their reward, one for the slaughter and one for the covering of the blood.

Noah said to them: Turn from your ways and evil deeds, so that He bring not upon you the waters of the Flood, and destroy all the seed of the children of men. They said to him: Behold, we will restrain ourselves from multiplying and increasing, so as not to produce the offspring of the children of men. What did they do? When they came to their wives they spilled the issue of their seed upon the earth so as not to produce offspring of the children of men, as it is said, "And God saw the earth, and behold it was spilled" (Gen. 6:12). They said: If He bring from heaven the waters of the Flood upon us, behold, we are of high stature, and the waters will not reach || up to our necks; and if He bring the waters of the depths against us, behold, the soles of our feet can close up all the depths. What did they do? They put forth the soles of their feet, and closed up all the depths. What did the Holy One, blessed be He, do? He heated the waters of the deep, and they arose and burnt their flesh, and peeled off their skin from them, as it is said, "What time they wax warm, they vanish; when it is hot, they are consumed out of their place" (Job 6:17). Do not read thus ("When it is hot," בחֻמו), but (read) "in his hot waters" (בחמימיו).

... Teach us oh, teacher: once the Ninth of Av has ended, is everything permitted? R’ Chiyah the Great taught like this: once the Ninth of Av has ended, one is permitted to do anything. Why? Because it is like the case of a person whose dead is laid out before him, who is forbidden to eat meat or drink wine. Once the dead is buried, the mourner is permitted to do so. So to on the Ninth of Av one is a mourner – once the day has ended one is permitted to do anything. Even though we are permitted, we must always have a sigh in our hearts until the Holy One returns to her. The Holy One said to them: by your lives! I burnt her, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) I will build her, as it says “Yet again will I rebuild you, then you shall be built, O virgin of Israel…” (Jeremiah 31:3) Zion said to Him: Behold, I have been sitting thus for many years! I have counted the days from old and I have not been redeemed, therefore I have despaired. She said that my master has abandoned me. And from where do we learn that Zion said this? From that which is written regarding it “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) ... Another explanation. “And Zion said, ‘The Lord has forsaken me…” (Isaiah 49:14) What is written before this? “Sing, O heavens, and rejoice, O earth, and mountains burst out in song, for the Lord has consoled His people, and He shall have mercy on His poor.” (Isaiah 49:13) Once Zion saw that the prophet recalled His people and His poor, but did not mention Zion or Jerusalem she said ‘the Lord has forsaken me, and the Lord has forgotten me.’ Immediately the Holy One replied and said to her: just as it is impossible for a woman to forget her sucking child, so to I am not able to forget you, “Shall a woman forget her sucking child, from having mercy on the child of her womb?” (Isaiah 49:15) She said to Him: Master of the world! How is that possible? There is no end to the evils I have done! I caused Your Holy Temple to be destroyed and I killed the prophets. R’ Berachia the Kohen said in the name of Rebbe: the Holy One said to her, I will forget your evil but I will not forget your good. “…These too shall forget, but I will not forget you.” (ibid.) I have forgotten “"These are your gods, O Israel…” (Exodus32:4) but “I am the Lord, your God…” (Exodus 20:2) I will not forget.