Midrash su Salmi 80:2

“Zion spread her hands, there was no comforter for her; the Lord has commanded for Jacob that her adversaries surround her. Jerusalem has become like a pariah among them” (Lamentations 1:17).
“Zion spread her hands.” It is written: “Would that my head was water and my eyes a source of tears, [and I would weep day and night]” (Jeremiah 8:23). Who said this verse? If you say it was Jeremiah, would it be possible for him not to eat? Would it be possible for him not to sleep? Rather, who said it? One before whom there is neither eating nor sleeping, as it is written: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). Rabbi Abba bar Kahana said in the name of Rabbi Levi: It is written: “God said: Let the water…pool [yikavu]” (Genesis 1:9). The Holy One blessed be He said: ‘Let the water hope [yekavu] to participate in what I am destined to do with them.’ Rabbi Ḥagai said in the name of Rabbi Yitzḥak: This is analogous to a king who built palaces, and he settled mute residents in them. Each day they would rise early and inquire after the wellbeing of the king, lauding him with gestures with their fingers. The king said: ‘If these people, who are mute, laud me in this manner, if they were able to speak, all the more so.’ What did he do? He settled residents who could speak in [the palaces]. They arose and took possession of the king’s palace and said: ‘This palace is only ours.’ At that moment, the king said: ‘Let the world be restored to the way that it was.’ So too, at the beginning of the creation of the world, [God’s] praises would ascend only from the water. That is what is written: “It is from the sound of many waters, the mighty breakers of the sea” (Psalms 93:4). What would they say? “The Lord is mighty on high” (Psalms 93:4). At that time, the Holy One blessed be He said: ‘If those who do not have a mouth, a tongue, speech, or articulation, laud me in this way, when I create people, all the more so.’ When He created people, the generation of Enosh and the generation of the Flood stood and rebelled against Him. At that time, the Holy One blessed be He said: ‘Let the world be restored to the way that it was, as it was stated: “The rain was upon the earth”’ (Genesis 7:12).¹⁹⁸God brought the Flood in order to return the world to a state in which water covered the face of the earth.
Rabbi Yehuda ben Rabbi Simon said: [This is analogous] to one who had a staff and a wicker basket.¹⁹⁹He was poor. He garnered wealth and purchased a flock. Wolves entered and mauled them. That shepherd said: ‘I will return to that staff and to that wicker basket.’ So too, the shepherd is the Holy One blessed be He, as it is stated: “Shepherd of Israel, listen! Appear to us, You who led Joseph like a flock, You who sit enthroned above the cherubs” (Psalms 80:2). The flock is Israel, as it is stated: “You are my flock, the flock of My pasture” (Ezekiel 34:31). The wolves who entered His flock and mauled them are the enemies who entered the Temple. At that moment the Holy One blessed be He said: “Would that my head was water and my eyes a source of tears [and I would weep day and night]” (Jeremiah 8:23).
It is written: “These I remember, and pour out my soul: [When I used to go with a throng of people in a procession [edadem] to the House of God, a celebrating multitude with voice of song and thanksgiving]” (Psalms 42:5). The congregation of Israel was saying before the Holy One blessed be He: In the past, I would ascend to Jerusalem and the roads were smoothed, and now they are overgrown, as it is stated: “Therefore, behold, I am hedging your way with thorns” (Hosea 2:8).
Another matter, “these I remember,” in the past I would ascend and the trees would provide shade over my head, and now it is exposed to the sun.
“These I remember,” in the past I would ascend in the shadow of the Holy One blessed be He, and now in the shadow of the kingdoms.
“These I remember.” The emperor Vespasian deployed sentries eighteen mil from Pumim. They would question the pilgrims and say to them: ‘With whom are your loyalties?’ They would say to them: ‘We are loyal to Vespasian, Trajan, Hadrian.’
Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘In the past I would ascend with baskets of first fruits on my head early in the morning, as they would say: “Arise and let us ascend to Zion” (Jeremiah 31:6). On the roads, they would say: “Our feet were standing at your gates, Jerusalem” (Psalms 122:2). On the Temple Mount, what would they say? “Halleluya. Praise the Almighty in His holy place” (Psalms 150:1). In the Temple courtyard, what would they say? “Let all who breathe praise the Lord” (Psalms 150:6). But now, we are silent [edadem]; we ascend in silence and we descend in silence.’
“These I remember.” In the past, I would ascend with songs and psalms before the Holy One blessed be He, just as it says: “With voice of song and thanksgiving” (Psalms 42:5). But now, I ascend with weeping and I descend with weeping.
“These I remember.” In the past, I would ascend with many multitudes in celebration, just as it says: “A celebrating multitude” (Psalms 42:5). Rabbi Levi said: Like this flowing spring that does not cease during the day and at night. But now, I ascend clandestinely and descend clandestinely. “These I remember, and pour out my soul…”
Another matter, “Zion spread her hands.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: [This is analogous] to a king who had a son. He was striking him and [the son] said: ‘I sinned.’ He [continued] striking him and [the son] said: ‘I sinned and I have been foolish.’ He continued striking him until [the son] extended his ten fingers before him.²⁰⁰He did this as a sign of contrition, as though to say I have sinned and cannot even express my guilt, or I have sinned and can no longer bear the suffering of my beating. So too, the Holy One blessed be He was afflicting Jerusalem, and she said: ‘I sinned,’ until, “Zion spread her hands.”
“There was no [ein] comforter for her,” Rabbi Levi said: Any place that it is stated: “Has no [ein],” ultimately it will have. “Sarai was barren, she had no [ein] child” (Genesis 11:30), but ultimately she had, as it is stated: “The Lord remembered Sarah” (Genesis 21:1). Similarly, “Hannah had no [ein] children” (I Samuel 1:2), and ultimately she had, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). Similarly, “she is Zion, she has no one [ein] seeking her” (Jeremiah 30:17), and ultimately she had, as it is stated: “A redeemer will come to Zion” (Isaiah 59:20). So, too, it says: “She has no [ein] comforter,” and ultimately she has, as it is stated: “I, it is I, who am your Comforter” (Isaiah 51:12).
“The Lord has commanded for Jacob that her adversaries surround her,” such as Ḥalmish for Naveh, Kistera for Haifa, Susita for Tiberias, Jericho for Neve’eden, Lod for Ono.²⁰¹In Roman times, the first of each of these pairs of cities was populated by gentiles, who would persecute the Jews living in the adjacent city. “Jerusalem has become like a pariah among them,” she became distanced.

Now Jacob saw that there was corn in Egypt (Gen. 42:1). Scripture states elsewhere in allusion to this verse: He that withholdeth corn, the people shall curse him; but blessing shall be upon the head of him that selleth it (Prov. 11:26). He that withholdeth corn, the people shall curse him refers to Pharaoh, whom the people cursed for hiding the corn during the years of famine. Blessings shall be upon the head of him that selleth it alludes to Joseph, who fed the people during the years of famine. David said concerning him: Give ear, O Shepherd of Israel, Thou leadest Joseph like a flock; Thou that art enthroned upon the cherubim, shine forth (Ps. 80:1). When a famine occurred during the lifetime of David, he pleaded to the Holy One, blessed be He, for mercy, saying: “Master of the Universe, tend your flock as did Joseph, who fed the world through years of famine.”

(Gen. 42:8:) SO JOSEPH RECOGNIZED HIS BROTHERS, when they fell into his hands. (Gen. 42:8, cont.:) BUT THEY DID NOT RECOGNIZE HIM,²⁹I.e., treat him like a brother. when he had fallen into their hands.³⁰Gen. R. 91:7. David said (in Ps. 80:2 [1]): GIVE EAR, O SHEPHERD OF ISRAEL, WHO LEADS JOSEPH LIKE A FLOCK.³¹Cf. Gen. R. 91:5; Tanh., Gen. 10:7; PR 29/30B:1 (= 29:6 in the Breslau edition); M. Pss. 80:2. Thus has R. Tanhuma expounded (on Gen. 42:2): GO DOWN THERE (RDW) < means > that he saw that they would go down and be enslaved in Egypt for two hundred and ten (i.e., the numerical value of RDW) years.³²Tanh., Gen. 10:8; Gen. R. 91:2. Another interpretation of GO DOWN. < These words are > to teach you that anyone who buys produce from the marketplace has a going down (in status).³³Gen. R. 91:6. It is assumed here that such trade signifies misfortune, since normally one’s own land provided for basic needs. See Men. 103b. (Gen. 42:3:) SO JOSEPH'S TEN BROTHERS WENT DOWN. "The children of Israel" is not written here but JOSEPH'S < TEN > BROTHERS. < It is so written > because at the beginning they had not treated him with brotherhood, in that they had sold him. Then they had finally repented and said: When shall we go down to Egypt and return Joseph to our father? So, when their father told them to go down to Egypt, they all went with one mind to return him. It is therefore written (in Gen. 42:3): SO JOSEPH'S < TEN > BROTHERS WENT DOWN. And why ten? Because it was up to them to end the divine punishment and annul the decree (of Gen. 15:13). You therefore find in the case of Sodom that Abraham went down from fifty < righteous > to ten.³⁴The midrash is alluding to Abraham bargaining with the Holy One over the fate of Sodom in Gen. 18:22-33. When he did not find ten, Abraham the Righteous was silent. Moreover, because there were not ten < righteous > in the generation of the flood, they were not saved. Indeed, there were none there except Noah, his three sons, and their wives, i.e., eight.

“The words of the wise are like goads, and like nails well fastened are the collectors of wisdom; they are given from one shepherd” (Ecclesiastes 12:11).
“The words of the wise are like goads [kadorvonot]” – like a girls’ ball [kadur shel banot]. Just as the ball is passed from hand to hand and does not fall to the ground, so too, “not one word of it has fallen short…” (Joshua 23:14). Just as they pass the ball with their hands and it does not fall, so too, Moses received the Torah from Sinai and transmitted it to Joshua, and Joshua to the elders, and the elders to the prophets, and the prophets transmitted it to the members of the Great Assembly, etc.
Another matter: “Like goads” – like the goad that guides the cow to plow in order to give life to its owner, so too, matters of Torah guide the heart of those who study them from the path of death to the path of life. It is called by three names, dorvan, malmad, marde’a; malmad, because it trains [melamed] the cow; marde’a, because it imparts knowledge [moreh de’a] to the cow; dorvan, because it causes understanding to dwell [dayer bina] in the cow, in order to plow its furrows to give life to its owner. Can these matters not be inferred a fortiori? If for his cow a person crafts a goad, for his evil inclination, which instigates him [to commit acts that will cause him to be banished] from this world and from the World to Come, all the more so.
“And like nails well fastened [netuim]” – the verse should have said only: “Like trees that are planted [netuim],⁴⁴The term netuim is commonly used in reference to trees, while a different verb is generally used regarding nails. but you say: “And like nails well fastened”? Rather, it teaches that they have the advantage of a plant and the round heads of iron nails.⁴⁵Torah has the advantages of both a plant and a nail in that one who studies it and gains a strong foundation in Torah can flourish and produce more knowledge, while the Torah he has already studied remains firmly ingrained in him like a nail hammered into a board.
Another matter: “Like nails well fastened” – just as the nail, even though you remove it from its place, its impression remains, so, anyone whose iniquities cause the Sages to extend their hand against him,⁴⁶The Sages ostracize or excommunicate him. even if he repents, its impression remains. Another matter: “Like nails well fastened” – all the days of Rabbi Eliezer the people practiced in accordance with the opinion of Rabbi Yehoshua.⁴⁷This was because Rabbi Eliezer was ostracized due to his unwillingness to accept the determination of the majority (see Bava Metzia 59b) (Etz Yosef). After Rabbi Eliezer died, they reverted to their initial practice.⁴⁸In accordance with the opinion of Rabbi Eliezer. Thus, Rabbi Eliezer’s case is an exception to the rule stated above. Although he was ostracized, after his death the decree of ostracism was no longer operative and made no lasting mark; Rabbi Eliezer’s rulings were accepted even more so than during his life (Rabbi David Luria; see also Nidda 7b).
“The collectors of wisdom [baalei asupot]” – when are matters of Torah stated properly? It is when its possessors hear it in gatherings [asupot]. From where is it derived that if one heard from a person of Israel it shall be for him as though he heard from a Sage? It is as the verse states: “That I command you today” (Deuteronomy 6:6).⁴⁹This phrase is written in singular, indicating that the Torah is given to each individual member of Israel. Not as though he heard it from a Sage, but rather from the Sages, as it is stated: “The words of the wise are like goads.” Not as though he heard it from the Sages, but rather from the Sanhedrin, as it is stated: “Gather [esfa] to Me seventy men” (Numbers 11:16). Not as though he heard it from the Sanhedrin, but rather as though he heard it from Moses, as it is stated: “They are given from one shepherd”; this is Moses. Not as though he heard it from Moses the shepherd, but rather from the Holy One blessed be He, as it is stated: “From one shepherd,” and “shepherd” is none other than the Holy One blessed be He, as it is stated: “Shepherd of Israel, listen” (Psalms 80:2). And “one,” is none other than the Holy One blessed be He, as it is stated: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4).
There we learned: A man may not go out with a spiked sandal, and not with a single [sandal] when there is no wound on his foot.⁵⁰Mishna Shabbat 6:2. This mishna is cited here because the verse the midrash is commenting on mentions nails. How many spikes may it have?⁵¹In order for it to be permitted to wear the sandal on Shabbat. Rabbi Yoḥanan said five, corresponding to the five books of the Torah. Rabbi Dosa ben Ḥananya says: Seven, corresponding to the seven days of the week. Rabbi Ḥanina says: Nine, corresponding to the nine months of gestation. Rabbi Yosei ben Ḥanina said: A nail shaped like tongs is not included in the tally of the spikes.
Rabbi Ze’eira [said] in the name of Rabbi Abba bar Zavda:⁵²In the Jerusalem Talmud (Shabbat 6:2) the text reads: Rabbi Ze’eira asked Rabbi Abba bar Zavda. ‘What is [the law] regarding placing them on a shoe for Shabbat?’ He said to him: ‘It is permitted.’ ‘What is [the law] regarding switching them?’⁵³Is it permitted to maintain the total number of spikes in both sandals, but to have more than the permitted number in one sandal and fewer in the other? He said to him: ‘It is permitted.’ ‘What is [the law] regarding placing them one atop the other?’⁵⁴Is it permitted to place all of the spikes on one sandal and none on the other? He said to him: ‘It is permitted.’ Rabbi Ḥiyya would place eleven on this side and thirteen on that side,⁵⁵He would place eleven on one side of the sandal and thirteen on the other side. corresponding to the twenty-four books [of the Bible]; just as the books are twenty-four, so too, the priestly watches are twenty-four; and just as the priestly watches are twenty-four, so too, the spikes are twenty-four.

“My beloved is mine, and I am his, who herds among the lilies” (Song of Songs 2:16).
“My beloved is mine, and I am his,” He is God for me, and I am a nation for Him. He is God for me, “I am the Lord your God” (Exodus 20:2). I am a people and a nation for Him, as it is stated: “Pay attention to Me, My people, and listen to Me, My nation” (Isaiah 51:4). He is a father to me, and I am a son to Him. He is a father to me, “For You are our Father” (Isaiah 63:16). I am a son to Him, “My son, My firstborn, Israel” (Exodus 4:22). He is a shepherd to me, “Shepherd of Israel, listen” (Psalms 80:2). I am His flock, “you, My flock, flock of My pasture” (Ezekiel 34:31). He is my guardian, “Behold, the Guardian of Israel does not slumber and does not sleep” (Psalms 121:4). I am His vineyard, as it is stated: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7).
He is for me against those who provoke me, and I am for Him against those who anger Him. He is for me against those who provoke me, as He smote the firstborn of Egypt, as it is stated: “I will pass in the land of Egypt” (Exodus 12:12); “it was at midnight and the Lord smote every firstborn” (Exodus 12:29). I am for Him against those who anger Him, as I slaughtered the gods of Egypt, and likewise, “against all the gods of Egypt I will administer punishment” (Exodus 12:12), and I slaughtered them to Him, as it is stated: “Behold, will we slaughter the abomination of Egypt before their eyes, and they will not stone us?” (Exodus 8:22). Likewise, “they shall each take for them a lamb for each patrilineal home” (Exodus 12:3).
He said to me: ‘Let the proportion [hamazeg] not be skewed,’ as it is stated: “Your navel is a moon-shaped goblet, may it not lack mixed wine [hamazeg]” (Song of Songs 7:3). I said to Him: ‘You are my good beloved, if only Your goodness will never be lacking from me,’ just as it says: “The Lord is my Shepherd, I will not lack” (Psalms 23:1).
Rabbi Yehuda bar Rabbi Ilai said: He sang to me and I sang to Him; He lauded me and I lauded Him. He called me: “My sister, My love, My faultless dove” (Song of Songs 5:2), and I said to Him: “This is my beloved and this is my companion” (Song of Songs 5:16). He said to me: “Behold you are fair my love” (Song of Songs 4:1), and I said to Him: “Behold, you are fair, my beloved, pleasant too” (Song of Songs 1:16). He said to me: “Happy are you Israel, who is like you?” (Deuteronomy 33:29). I said to Him: “Who is like You among the powers, Lord?” (Exodus 15:11). He said to me: “Who is like Your people Israel, one nation in the land” (I Chronicles 17:21). I declare the unity of His name twice daily: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4). When I require something, I seek it only from His hand, as it is stated: “It was during those many days, that the king of Egypt died; [the children of Israel sighed due to the bondage, and they cried out, and their plea rose to God due to the bondage.] God heard their groaning…God saw the children of Israel” (Exodus 2:23–25). When He requires something, he seeks it only from me and from my hand, as it is stated: “Speak to the entire congregation of Israel, saying: [In the tenth day of this month they shall take for themselves every man a lamb]” (Exodus 12:3). When I require something, I seek it only from His hand, as it is stated: “Pharaoh approached and the children of Israel raised [their eyes and…the Egyptians were traveling after them… the children of Israel cried out to the Lord]” (Exodus 14:10). When He requires something, He seeks it only from me, as it is stated: “Speak to the children of Israel and let them take a gift for Me” (Exodus 25:2). When I had trouble, I sought [salvation] only from Him: “The Children of Israel cried out to the Lord, as he had nine hundred iron chariots, and he oppressed the Children of Israel forcefully…” (Judges 4:3). What is forcefully? It was with cursing and blaspheming. When He required something, He sought it only from me, as it is stated: “They shall make a sanctuary for Me” (Exodus 25:8).

(Lev. 17:3–4:) IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS…, AND DOES NOT BRING IT UNTO THE ENTRANCE OF THE TENT OF MEETING < TO OFFER IT AS A SACRIFICE >…, < BLOODGUILT SHALL BE IMPUTED TO THAT PERSON >. Isaiah has said (in Is. 66:3): ONE WHO SLAUGHTERS THE BULL SLAYS A HUMAN. Whenever anyone steals his comrade's bull and slaughters it, it is as if he slays its owner.⁹³Tanh., Lev. 6:12. Another interpretation of ONE WHO SLAUGHTERS (shohet) THE BULL SLAYS A HUMAN. (Zev. 14:4:) BEFORE THE TABERNACLE WAS SET UP, ALL {THE CATTLE} [HIGH PLACES] WERE PERMITTED < …; > BUT SINCE THE TABERNACLE HAS BEEN SET UP, [THE HIGH PLACES HAVE BEEN FORBIDDEN.] The Holy One said: Whoever sacrifices a bull apart from the Tent of Meeting is like one who slays a person. [It is as though he has taken (shohet) a life.] Thus it is stated (in Lev. 17:4): BLOODGUILT SHALL BE IMPUTED [TO THAT PERSON: HE HAS SHED BLOOD]. So whoever slaughters (shohet) at the Tabernacle [honors me, as stated (in Ps. 50:23): WHOEVER SACRIFICES A THANK OFFERING] HONORS ME. Now what reward shall I repay to him? When I bring salvation to Israel, he will have the right to see it, as stated (ibid., cont.): AND TO THE ONE WHO SETS HIS WAY ARIGHT I WILL SHOW THE SALVATION OF GOD. R. Abbahu said: All salvation that comes to Israel is of the Holy One, as stated (in Ps. 91:15–16): I WILL BE WITH HIM IN DISTRESS […, AND SHOW HIM MY SALVATION]. Sovereign of the World, inasmuch as you said, I WILL BE WITH HIM IN DISTRESS, he is saved, as it were; < therefore > (in the words of Ps. 60:7 [5]), SAVE WITH YOUR RIGHT HAND AND ANSWER ME. Thus if you answer us, salvation is yours, as stated (in Ps. 80:2–3 [1–2]) < GIVE EAR, O SHEPHERD OF ISRAEL,… > AND COME TO SAVE US. R. Berekhyah the Priest [Berabbi] said: See what is written (in Zech. 9:9): REJOICE GREATLY, O DAUGHTER OF ZION…; BEHOLD YOUR KING COMES TO YOU RIGHTEOUS AND SAVED.⁹⁴A more traditional translation would read: VICTORIOUS AND TRIUMPHANT. < The active voice, > "saving" is not written here, but < the passive > SAVED.⁹⁵Thus implying that God himself was saved. See Exod. R. 30:24, which interprets this verse and Ps. 91:15 to imply that even apart from good deeds, salvation comes for its own sake. And so it [says] (in Is. 62:11): SAY TO THE DAUGHTER OF ZION: BEHOLD, YOUR SALVATION IS COMING. "Your savior" is not written here, but YOUR SALVATION. [He, as it were, was saved.] R. Meir said: (concerning Exod. 14:30): SO THE LORD SAVED (WYWSh', voweled as wayyosha') < ISRAEL > ON THAT DAY: The written text (ketiv) < reads > SO < THE LORD > WAS SAVED (WYWSh', voweled as wayyiwwasha') < ON THAT DAY WITH ISRAEL>.⁹⁶Above, 6:13; below, Numb. 1:10; and the notes in both places. When Israel, as it were, was redeemed, < the Holy One > was redeemed. R. Meir said: Moses praised the congregation of Israel (in Deut. 33:29): BLESSED ARE YOU, O ISRAEL! WHO IS LIKE YOU, A PEOPLE [SAVED THROUGH THE LORD]. "A people the Lord saved" is not written here, but A PEOPLE SAVED THROUGH THE LORD. It is comparable to a person who had a seah of wheat for a second tithe. What does he do? He gives coins to redeem it. So < it was > in the case of Israel. Through what were they redeemed? Through the Holy One, as it were: A PEOPLE SAVED THROUGH THE LORD. The Holy One said to Israel: In this world you are saved by means of flesh and blood: in Egypt by means of Moses and Aaron, in the days of Sisera by means of Barak and Deborah; among the Midianites by means of Shamgar ben Anath,⁹⁷According to Jud. 3:31, Shamgar delivered Israel, not from Midianites, but from Philistines. and so on through the Judges. [But because they were flesh and blood, you again became enslaved]. However, in the world to come, I myself will redeem you, and you will never again be enslaved. Thus it is stated (in Is. 45:17): ISRAEL HAS BEEN SAVED BY THE LORD WITH AN EVERLASTING SALVATION.⁹⁸Cf. above, Exod. 5:17; M. Pss. 31:2; 50:3; Mekhilta de Rabbi Ishmael, Shirata 1; Mekhilta d’Rabbi Simeon b. Johay, pp. 72, 78.

And, what is more, if one hears from Moses, it is as if he hears from the Holy One Blessed be He, viz.: "given by one Shepherd," and (Psalms 80:2) "Shepherd of Israel hear, Leader of Joshua as a flock — Dweller above the cherubs, appear!" And it is written (Devarim 6:4) "Hear, O Israel, the L-rd our G-d, the L-rd is One."

(Devarim 33:2) "He appeared from Mount Paran": There are four "appearances." The first, in Egypt, viz. (Psalms 80:2) "Shepherd of Israel, hear, who leads Joseph as a flock; Dweller among the cherubs — appear." The second, at the giving of the Torah, viz. "He appeared from Mount Paran." The third, in the days of Gog and Magog, viz. (Psalms 94:1) "A G-d of vengeance is the L-rd — G-d of vengeance, appear!" The fourth, in the days of the Messiah, viz. (Ibid. 50:2) "From Zion, the quintessence of beauty, G-d appeared."