시편 96:10의 유대 사상

And this is what the Midrash says (Vayikra Rabbah 13:5) "Another idea: "the camel"- this is Babylon, "for it chews its cud", for it praises the Holy One Blessed be He. Rabbi Barachya and Rabbi Chelbo in the name of Rabbi Yishmael the son of Nachman [said], all that which [King] David specified, this wicked one [Nebuchadnezzar] included in one verse, as it says (Daniel 4:34) "So now I, Nebuchadnezzar, praise, exalt, and glorify the King of Heaven..." ["...all of whose works are just and whose ways are right, and who is able to humble those who behave arrogantly"]: "praise" - (Psalms 147:12) "O Jerusalem, praise Hashem"; "exalt" - (Psalms 30:2) "I exalt You, Hashem"; "glorify" - (Psalms 104:1) "Hashem, my G-d, You are very great, You are clothed in glory and majesty"; "all of whose works are just" - (Psalms 138:2) " Upon your kindness and upon your truth"; "and whose ways are right" - (Psalms 96:10) "He judges the peoples with equity"; "and those who behave arrogantly" - (Psalms 93,1) "Hashem is king, He is robed in grandeur"; "he is able to humble" - (Psalms 75:11) "All the horns of the wicked I will cut". "And the Deman" (Vayikra 11:5), this is Persia, "for it chews its cud", for it praises the Holy One Blessed be He, as it says (Ezra 1:2) "Thus says Koresh, king of Paras" [All the kingdoms of the earth have been given me by the L-rd, the G-d of the heavens. And He has commanded me to build Him a house in Jerusalem, which is in Judah.]. "And the hare" (Vayikra 11:6), this is Greece, "for it chews its cud", for it praises the Holy One Blessed be He. Alexander of Macedon [don't know what " כד הוי חמי" means...] towards Rebbe Shimon HaTzadik. He [Alexander] said Blessed is the G-d, the G-d of Shimon HaTzadik. "And the pig" - this is Rome, "it does not chew its cud" - for it doesn't praise the Holy one Blessed be He. And it's not sufficient that it [Rome] doesn't praise [Hashem], but it insults and it profanes and says (Psalms 93:25) "Whom else have I in heaven?"". And the explanation [of this Midrash] is like we have said, for all of the [first three] empires are not intrinsically connected to emptiness, besides for the final empire [Rome]. And even though each and every empire incited the empire after it, this is also because emptiness arrives at the end. In any event, emptiness isn't attached to the essence of the empire [in the first three instances], but in the fourth empire emptiness is attached to it completely. And so emptiness brings a new existence, as is known, and therefore this emptiness brings a return of experience to Yisrael. And therefore the fourth empire is called "חזיר"- "Pig", for "שתחזור" it will "Return" the Kingship to Yisrael, which is to say considering the aspect of the emptiness to which the fourth empire is attached, it will usher in the experience of the Kingship of Yisrael. For the emptiness is a cause of the experience, as this matter is known to the intelligent people of wisdom, and therefore the fourth empire is Pig. And because of this, this empire is compared to iron, which destroys everything, and just as it is attached in essence fo emptiness, there it wants to cause everything to become empty and destroy everything.