시편 80:3의 미드라쉬

(13) And Haman related to Zereth his wife and to all his friends. And then it is written: Then said unto him his wise men and Zereth his wife; first they are called friends, and then wise men? R. Jochanan said: "A man, even of any nation, who says an intelligent thing only should be termed wise (Chacham). If Mordecai be of the seed of the Judeans; i.e., they said: "If Mordecai is descended from other tribes, you will get the better of him; but if he be descended from one of these tribes — Juda, Benjamin, Ephraim, Menaseeh — then you cannot overcome him; from Juda, because it is written (Gen. 49, 8) Thy hand shall be on the neck of thy enemies; and the other three, because it is written (Ps. 80, 3) Before Ephraim, Benjamin and Menasseh, awaken thy might." But thou will surely fall before him. R. Juda b. Ilai taught: "What is the meaning surely fall [doubled in the test]? Infer from this that they said to him thus: 'This nation (Israel) resembles earth, and resembles stars; when they sink they sink to the dust, and when they rise they rise to the stars.' " (Est. 6, 14) They were yet speaking with him when the king's chamberlains arrived, and they hastened. From this we infer that they brought him in a hurry. For the adversary regardeth not the damage of the king. She said to him: "This enemy is not worth the damage he causes to the king; when he became jealous of Vashti, he killed her, and now he becomes jealous of me, and wants to kill me too." And the king arose in his fury … and when the king returned. From this we may infer that just as he had gone out in a fury, so he returned in a fury; he went to his garden and found that angels, in the form of men, were uprooting the trees of his garden and throwing them away. Upon his inquiry as to why they were doing it, he was informed that Haman had ordered them to do so. When he returned to his house he found Haman was fallen upon the couch, etc. It is not written, fell [active case], but, was fallen [passive case]; i.e., infer from this that an angel came and pushed him. And the king said: "Woe from inside, and woe from outside." And the king said: "Will he even do violence to the queen before me in the house?" Then said Harbonah, one of the chamberlains, etc. R. Chama b. Chanina said: "Harbonah the wicked had also been among those who had given the advice to make a gallows for Mordecai; but as soon as he saw that his plan was not fulfilled, he deserted Haman and went over to Mordecai's friends, and this interpretation is derived from the passage (Job 27, 22) And will cast upon him, and have no pity; out of his hand will surely escape. And the fury of the king [Shachacha] was appeased. What does the double (appeasing) stand for? One refers to the King of the Universe and the other refers to Ahasuerus. Others, however, say that one refers to the anger about Vashti and one about Esther."

Another opinion regarding the verse (Ps. 50:23) “And there is a path, I will show him the salvation of God”- Rabbi Yanai said: the it is written the one who puts a path[with a sin and not a shin], meaning that two ways are similar [in bringing one to salvation] Rabbi Yannai was once walking along the road, and saw a man who was extremely well dressed. Rabbi Yannai said to him: Would you like to come over to my house? The man replied: Yes. Rabbi Yannai brought him into his home, and gave him food and drink. As they were eating and drinking together, he examined him in his knowledge of Bible, and found out that he had none; examined his knowledge of Mishnah, and realized that he had none; his knowledge of legends, and saw that he had none; his knowledge of Talmud and saw he had none. Rabbi Yannai then told him: Wash and recite grace. Said the guest: Let Yannai recite grace in his own home. Seeing that he could not even recite a blessing, Yannai told him: Can you at least repeat what I say? Said he: Yes. Said Rabbi Yannai: repeat the following: 'A dog has eaten Yannai's bread.' Offended, the man stood up, and grabbed Rabbi Yannai by the coat! He then said: My inheritance is with you, and you are withholding it from me! Said Rabbi Yannai with puzzlement: What legacy of yours is there with me? He replied: Once I passed by a school, and I heard the voices of the little children saying: 'Moses gave us the Torah, the inheritance of the congregation of Jacob.' They did not say 'the inheritance of the congregation of Yannai,' but the 'congregation of Jacob.' Rabbi Yannai asked, “How then are you worthy to eat at my table?” The guest replied, “Never have I heard an evil word spoken against me and returned to argue with the person who spoke it. Never have I seen two people arguing without making peace between them.” Rabbi Yannai then said, “you have so much Derech Eretz and I called you a dog.” On him rabbi Yanai said the verse “And there is a path” – meaning not one, but two paths take you to salvation – since rabbi Ishmael son of rav Nachman said: Derech eretz precedes Torah by 26 generations, since it is written “and to guard the way to the Tree of Life” (Genesis 3). “Way” is the derech eretz, and only after that comes “Tree of Life” which is Torah. [Back to the verse in question, Ps 50:23] I will show him the salvation of God, said rabbi Abahu: this is one of the sources for the idea that God’s salvation is Israel’s salvation (Ps. 80:3) “and come and save us”

(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.” 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. Another interpretation of “One who slaughters (shohet) the bull slays a human”: (Zev. 14:4:) Before the tabernacle was set up, all high places (bamot) were permitted and the service was with the firstborn; but since the tabernacle has been set up, the high places have been forbidden, and the service is with the priests. The Holy One, blessed be He, 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 man; 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, blessed be He, as stated (in Ps. 91:15-16), ‘I will be with him in distress … and show him My salvation.’” Israel said, “Master of the world, inasmuch as you said, ‘I will be with him in distress,’ (in the words of Ps. 60:7), ‘save with Your right hand and answer me.’” [Thus] if You answer us, salvation is Yours, as stated (in Ps. 80:3) “come to save us”; such that Your right hand not be behind, as stated (Lamentations 2:3), “He placed His right hand behind.” 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.’⁷⁷A more traditional translation would read: VICTORIOUS AND TRIUMPHANT. [The active voice,] ‘saving’ is not written here, but [the passive] ‘saved.’⁷⁸Thus 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, is 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').’ As it were, He was saved [on that day] with Israel.”⁷⁹Above, 6:13; below, Numb. 1:10; and the notes in both places. R. Ammi said, “Moses praised the congregation of Israel (in Deut. 33:29), ‘Fortunate 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, blessed be He, as it were, ‘a people saved through the Lord.’” The Holy One, blessed be He, 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, as stated (Jud. 3:31), ‘and he also saved Israel’⁸⁰According to Jud. 3:31, Shamgar delivered Israel, not from Midianites, but from Philistines.; and likewise 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.’”⁸¹Cf. 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.