Midrasz do Psalmów 3:78

And these are the names of the Sons of Israel that came into Egypt with Yaakov, every man came with his household – There it is written (Mishlei 13, 24): “He who spares the rod hates his son; but he who loves him disciplines him in his youth.” Ordinarily in the world, if a person says to his friend: “So-and-so hit your son”, he would be ready to reduce his livelihood. And why is it taught “ He who spares the rod hates his son”?! In order to teach you, that anyone who refrains from disciplining his son in the end causes him to fall into evil ways and will hate him. This is what we have found with Yishmael, who behaved wickedly on Avraham his father but did not rebuke him, with the result that he fell into evil ways and he hated him and he left from his house with nothing. What did Yishmael do when he was fifteen years old? He started to bring idols from the market and he would play with them and worship them as he had seen others do, immediately (Bereishit 21, 9) “And Sarah saw the son of the Egyptian Hagar that she had given birth for Avraham was fooling around etc…” And there is no fooling except for idol worship, like that it says (Shemot 32,6): And they rose up to fool around. Immediately (Bereishit 21,10): And she said to Avraham , Send out this maid-servant and her son, perhaps my son will learn from him. Immediately, (Bereishit 21,11) And this thing was very bad in the eyes of Avraham etc...on account of his son because he had become evil. (Bereshit 21,12) And G-d said to Avraham, do not let it be evil in your eyes etc... From here you can learn, that Avraham was secondary to Sarah in prophecy, following on, (Bereishit 21,14): And Avraham got up in the morning and he took bread and a bottle of water, to teach you, that he hated Yishmael because of his evil ways, and sent him and his mother Hagar empty-handed and expelled them from his house because of this. Do you really think that Avraham, of whom it is written (Bereishit 13,2): And Avraham was very rich in cattle etc... that he would send his wife and his son from his house empty-handed, without clothes or means of a livelihood?! Rather, this is to teach you, since he turned evil, he stopped thinking about him. What was his end? After he had been expelled, he sat at the cross-roads and was a bandit, as it says (Bereishit 16,12): And he was a wild man. And similar to this (Bereishit 25,28): And Yitzchak loved Esav, therefore he turned to evil ways, because he was not rebuked, like we were taught: Five transgressions the evil Esav transgressed on that day: He seduced an engaged lady, and killed a man, denied resurrection, and rejected the fundamentals of religion and spurned his birthright, that he desired the death of his father, and sought to kill his brother, as it says (Bereishit 27,41):May the days of mourning for my father be brought close etc.. And he forced Ya'acov to flee from his father. And he even went with Yishmael, to learn from his evil ways and to add to his wives, as it says (Bereshit 28,9): And Esav went to Yishmael. Similarly with David, that he did not rebuke or chastise his son Avshalom, he turned to evil ways and sought to kill his father, and he lay with concubines, and becoming the cause if his wandering, bare-footed and crying, and many thousands and myriads of Israelites were slaughtered, and he caused much suffering upon them which did not end. As it is written (Psalms 3,1): A song of David, when he fled from Avshalom his son, just as it was written after (Psalms 3,2) How great in number have my enemies become etc. And cultural evil is harsher on one's home than the war of Gog and Magog, for regarding the war of Gog and Magog it says: (Tehilim 2:1) "Why do the nations stir?" and later it is written: (Tehilim 3:2) "God, how many my enemies are!" And similarly David behaved with Adoniyah, he did not beat him in punishment, and did not get angry at him, and therefore he left to cultural evil, as is written: (Kings 1 1:6) "And his father never scolded him...and she bore him after Avshalom." Wasn't Avshalom the son of Maacha, while Adoniyahu was the son of Chagit? What does it mean, "she bore him after Avshalom"? Instead- since he [Avshalom] left to cultural evil, and his father never beat him, and it is written about Adoniyahu "his father never scolded him," he too left to cultural evil, and therefore it is written: "and she bore him after Avshalom." (Proverbs 13:24) "But he who loves him disciplines him in his youth" refers to the Holy Blessed One, who loves Israel, as it is written (Malachi 1:2) "I have loved you, says God," who increases their suffering. One can find three good gifts that the Holy Blessed One gave to Israel, and they were each given only by means of suffering: the Torah, the Land of Israel, and life in the World to Come. The Torah, as it is written: (Psalms 94:12) "How lucky is the man who You discipline, God, and to whom You teach Your Torah." The Land of Israel, as it is written: (Deuteronomy 8:5) "Bear in mind that the LORD your God disciplines you just as a man disciplines his son." What is written next? (Deuteronomy 8:7) "For the LORD your God is bringing you into a good land..." The World to Come, as it is written: (Proverbs 6:23) "For the commandment is a lamp, the teaching is a light, and the way to life is the rebuke that disciplines." And when anyone rebukes his son, the son increases his love for his father, and he honors him, as it is said: (Proverbs 29:17) "Discipline your son and he will give you peace." And it says: (Proverbs 19:18) "Discipline your son while there is still hope." And he increases his love for him, as it says: "But he who loves him disciplines him early," meaning because he disciplines him early, therefore he loves him. You find that Abraham disciplined Isaac his son and taught him Torah and guided him in his ways, as is written about Avraham: (Genesis 26:5) "In return for Avraham's obedience to my voice" and it is written: (Genesis 25:19) "These are the descendants of Isaac, son of Abraham," which teaches you that he was similar to his father in all ways- in beauty, in wisdom, in wealth, and in good deeds. You should know that he [Isaac] was thirty-seven years old when his he was bound by his father, and it is written: (Genesis 24:1) "And Abraham was old, advanced in age" and yet he bound him and positioned him like a lamb, and he did not refuse. Therefore: (Genesis 25:5) "Abraham gave all that he had to Isaac," Which is to say, "he who loves him disciplines him early." In the same manner, Isaac would discipline Jacob early, for Isaac taught him Torah and disciplined him in his house of study, as it says: (Genesis 25:27) "but Jacob was a mild man who stayed home." And he learned what his father taught him, and then he separated from his father and hid in the house of Ever to study Torah. Therefore he merited blessing and inherited the land, as it says: (Genesis 27:1) "Jacob lived in the land of his father's residence, in the land of Canaan." And even our Patriarch Jacob disciplined his sons, and beat them and taught them his ways, so that none of them would be disposable, as it is written: (Exodus 1:1) "These are the names of the sons of Israel who arrived to Egypt..." The verse equates them all to Jacob, for they were all righteous as he had been. This resolves: "But he who loves him disciplines him early."

And these are the names of the Sons of Israel that came into Egypt with Yaakov, every man came with his household – There it is written (Mishlei 13, 24): “He who spares the rod hates his son; but he who loves him disciplines him in his youth.” Ordinarily in the world, if a person says to his friend: “So-and-so hit your son”, he would be ready to reduce his livelihood. And why is it taught “ He who spares the rod hates his son”?! In order to teach you, that anyone who refrains from disciplining his son in the end causes him to fall into evil ways and will hate him. This is what we have found with Yishmael, who behaved wickedly on Avraham his father but did not rebuke him, with the result that he fell into evil ways and he hated him and he left from his house with nothing. What did Yishmael do when he was fifteen years old? He started to bring idols from the market and he would play with them and worship them as he had seen others do, immediately (Bereishit 21, 9) “And Sarah saw the son of the Egyptian Hagar that she had given birth for Avraham was fooling around etc…” And there is no fooling except for idol worship, like that it says (Shemot 32,6): And they rose up to fool around. Immediately (Bereishit 21,10): And she said to Avraham , Send out this maid-servant and her son, perhaps my son will learn from him. Immediately, (Bereishit 21,11) And this thing was very bad in the eyes of Avraham etc...on account of his son because he had become evil. (Bereshit 21,12) And G-d said to Avraham, do not let it be evil in your eyes etc... From here you can learn, that Avraham was secondary to Sarah in prophecy, following on, (Bereishit 21,14): And Avraham got up in the morning and he took bread and a bottle of water, to teach you, that he hated Yishmael because of his evil ways, and sent him and his mother Hagar empty-handed and expelled them from his house because of this. Do you really think that Avraham, of whom it is written (Bereishit 13,2): And Avraham was very rich in cattle etc... that he would send his wife and his son from his house empty-handed, without clothes or means of a livelihood?! Rather, this is to teach you, since he turned evil, he stopped thinking about him. What was his end? After he had been expelled, he sat at the cross-roads and was a bandit, as it says (Bereishit 16,12): And he was a wild man. And similar to this (Bereishit 25,28): And Yitzchak loved Esav, therefore he turned to evil ways, because he was not rebuked, like we were taught: Five transgressions the evil Esav transgressed on that day: He seduced an engaged lady, and killed a man, denied resurrection, and rejected the fundamentals of religion and spurned his birthright, that he desired the death of his father, and sought to kill his brother, as it says (Bereishit 27,41):May the days of mourning for my father be brought close etc.. And he forced Ya'acov to flee from his father. And he even went with Yishmael, to learn from his evil ways and to add to his wives, as it says (Bereshit 28,9): And Esav went to Yishmael. Similarly with David, that he did not rebuke or chastise his son Avshalom, he turned to evil ways and sought to kill his father, and he lay with concubines, and becoming the cause if his wandering, bare-footed and crying, and many thousands and myriads of Israelites were slaughtered, and he caused much suffering upon them which did not end. As it is written (Psalms 3,1): A song of David, when he fled from Avshalom his son, just as it was written after (Psalms 3,2) How great in number have my enemies become etc. And cultural evil is harsher on one's home than the war of Gog and Magog, for regarding the war of Gog and Magog it says: (Tehilim 2:1) "Why do the nations stir?" and later it is written: (Tehilim 3:2) "God, how many my enemies are!" And similarly David behaved with Adoniyah, he did not beat him in punishment, and did not get angry at him, and therefore he left to cultural evil, as is written: (Kings 1 1:6) "And his father never scolded him...and she bore him after Avshalom." Wasn't Avshalom the son of Maacha, while Adoniyahu was the son of Chagit? What does it mean, "she bore him after Avshalom"? Instead- since he [Avshalom] left to cultural evil, and his father never beat him, and it is written about Adoniyahu "his father never scolded him," he too left to cultural evil, and therefore it is written: "and she bore him after Avshalom." (Proverbs 13:24) "But he who loves him disciplines him in his youth" refers to the Holy Blessed One, who loves Israel, as it is written (Malachi 1:2) "I have loved you, says God," who increases their suffering. One can find three good gifts that the Holy Blessed One gave to Israel, and they were each given only by means of suffering: the Torah, the Land of Israel, and life in the World to Come. The Torah, as it is written: (Psalms 94:12) "How lucky is the man who You discipline, God, and to whom You teach Your Torah." The Land of Israel, as it is written: (Deuteronomy 8:5) "Bear in mind that the LORD your God disciplines you just as a man disciplines his son." What is written next? (Deuteronomy 8:7) "For the LORD your God is bringing you into a good land..." The World to Come, as it is written: (Proverbs 6:23) "For the commandment is a lamp, the teaching is a light, and the way to life is the rebuke that disciplines." And when anyone rebukes his son, the son increases his love for his father, and he honors him, as it is said: (Proverbs 29:17) "Discipline your son and he will give you peace." And it says: (Proverbs 19:18) "Discipline your son while there is still hope." And he increases his love for him, as it says: "But he who loves him disciplines him early," meaning because he disciplines him early, therefore he loves him. You find that Abraham disciplined Isaac his son and taught him Torah and guided him in his ways, as is written about Avraham: (Genesis 26:5) "In return for Avraham's obedience to my voice" and it is written: (Genesis 25:19) "These are the descendants of Isaac, son of Abraham," which teaches you that he was similar to his father in all ways- in beauty, in wisdom, in wealth, and in good deeds. You should know that he [Isaac] was thirty-seven years old when his he was bound by his father, and it is written: (Genesis 24:1) "And Abraham was old, advanced in age" and yet he bound him and positioned him like a lamb, and he did not refuse. Therefore: (Genesis 25:5) "Abraham gave all that he had to Isaac," Which is to say, "he who loves him disciplines him early." In the same manner, Isaac would discipline Jacob early, for Isaac taught him Torah and disciplined him in his house of study, as it says: (Genesis 25:27) "but Jacob was a mild man who stayed home." And he learned what his father taught him, and then he separated from his father and hid in the house of Ever to study Torah. Therefore he merited blessing and inherited the land, as it says: (Genesis 27:1) "Jacob lived in the land of his father's residence, in the land of Canaan." And even our Patriarch Jacob disciplined his sons, and beat them and taught them his ways, so that none of them would be disposable, as it is written: (Exodus 1:1) "These are the names of the sons of Israel who arrived to Egypt..." The verse equates them all to Jacob, for they were all righteous as he had been. This resolves: "But he who loves him disciplines him early."

Similarly, Absalom went astray because David failed to chastise and punish him. He tried to kill (his father), he slept with his father’s ten concubines, he forced his father to wander about barefoot and weeping, he brought about the slaughter of thousands of Israelites, and caused him innumerable trials, as it is written:, A psalm of David, when he fled from Absalom, his son (Ps. 3:1), and this is followed by: Lord, how many are mine adversaries become.

And his sister stood from afar... - Why did Miriam stand from afar? Rabbi Amram said in the name of Rav: Because Miriam prophesied and said "In the future, Mother will give birth to a child that will be the savior of the Jewish people." When Moshe was born, the entire house was filled with light. [Miriam's] father arose and kissed her on the head. He [Amram] said to her [Miriam]: "My daughter, your prophecy has been fulfilled". That is what is said (Exodus 15:20) "And Miriam the Prophetess, the brother of Aharon, took the tambourine..." Was she only the brother of Aharon and not the brother of Moshe? Rather, she had stated that prophecy while she was the sister of Aharon and not (yet) the sister of Moshe. When they put him (Moshe) in the river, her mother arose and hit her on the head and said to her daughter: "My daughter, where is your prophecy!?" And this is why the verse says "And his sister stood by from afar", for she wanted to know what would be the results of her prophecy. And the Rabbis say the entire verse was said with the Divine Spirit. "And she stood" similar to (Samuel I 3:10) "And G-D came and stood". "His Sister" similar to (Proverbs 7:4) "Say to wisdom, she is your sister". "From afar" similar to (Jeremiah 31:2) "From afar G-D is seen to me". "To know what will happen to him" similar to (Samuel I 2:3) "For G-D is all knowing".

"And his sister stood back" - Why did Miriam stand back? Rabbi Amram said in the name of Rav: "Because Miriam had prophesied: 'In the future, my mother will give birth to a son who will save Israel'. When Moses was born, the whole house was filled with light; her father rose and kissed her on the head. He said to her: 'My daughter! Your prophecy has come to pass' - as it is written [Exodus 15:20]: 'And Miriam the prophetess, sister of Aaron, took up the timbrel.' [Why was she called] 'Sister of Aaron,' and not 'sister of Moses'?! Because when she issued her prophecy, she was [only] the sister of Aaron - Moses had not been born yet. When she cast him into the Nile, her mother rose and struck her on the head. She said: 'My daughter! What has become of your prophecy?!' This is why it is written 'his sister stood back etc.': in order to know would become of her prophecy. And our rabbis taught: This entire verse speaks [not of Miriam, but] of the Holy Spirit. 'And she stood...' refers to 'The LORD came and stood...' [I Samuel 3:10]; '[His] sister' refers to 'Say to Wisdom: "You are my sister"' [Proberbs 7:4]. 'Back' refers to 'The Lord appeared to me from far back' [Jeremiah 31:3]. 'In order to know what would happen to him' refers to 'For the LORD is a God of knowledge.' [I Samuel 2:3]".

(Est. 5, 1) And placed herself in the inner court of the king's house. R. Levi said: "As soon as she reached the house of idols, the Shechina left her; so she began to say (Ps. 22, 2) My God, my God, why hast thou forsaken me? Doth thou hold guilty one who does a thing unintentionally as though she did it intentionally, and what one is compelled to do as if she did it voluntarily?" (Ib.) And it happened when the king saw Esther the queen. R. Jochanan said: "Three angels came to her help at the same time; one angel raised her head [that the king might see her]; one, who strung a chord of grace (protection) around her, and one who stretched out the sceptre which the king handed out to her." How far did it stretch? R. Jeremiah said: "Its usual length was two cubits and it became twelve cubits long"; and others say it stretched to sixteen. R. Joshua b. Levi said: "To twenty-four." R. Chisda said: "To sixty." So also we find that it happened with the arm of Pharaoh's daughter; and thus also it happened with the teeth of Og, as it is whitten (Ps. 3, 8) The teeth of the wicked Shibarta, and Resh Lakish said: "Do not read Shibarta (hast thou broken) but read it Shibabta (that became ramified)." Rabba b. Uphran, in the name of R. Eliezer, who had heard it from his master, who quoted his master, said: "It became longer by two hundred ells."

(Ib. b) Further said R. Jochanan in the name of R. Simon b. Jochai: "A degenerate child in a man's house is worse than the war of Gog and Magog, for it is said (Ps. 3, 1.) A song of David, when he fled from before Abshalom, his son. Immediately after this is written. Lord! How numerous are my assailants! How many that rise up against me, while of the war of Gog and Magog it is written (Ib. 2, 1.) Wherefore do nations rage and people meditate vain things? But How numerous are my assailants is not stated [in connection with the war of Gog and Magog]." A song of David, when he fled from Abshaalom his son (Ib.) It should have been said, A lamentation of David? R. Simon b. Jochai said: "Unto what can David's incident be likened? Unto a man against whom a large note was brought forth to be paid; before he paid it he felt grieved and sorrowful, but after he had paid it, he rejoiced. So was David — since the Holy One. praised be He! said to him (II Sam. 12, 11.) Behold! I will raise up against thee evil out of thy own house; he felt grieved, for he feared it would be a slave or a bastard who would have no mercy on him. But when he saw it was Abshalom [his own son] he was glad and composed a song."

(Ex. 2, 5) And the daughter of Pharaoh came down to wash herself at the river. Said R. Jochanan in the name of R. Simon b. Jochai: "From this it may be inferred that she came down to cleanse herself from the idols of her father's house, and so also do we find [that the word 'washing' is applied for idols.] (Is. 4, 4) When the Lord shall have washed away the filth from the daughters of Zion." (Ex. 2, 5) And her maidens walked along by the side of the river. Said R. Jachanan: "The word halicha (walk), is used in connection with death, and so also does the passage read, (Gen. 25, 32) Behold I am going (holech) to die." (Gen. 2, 5) And when she saw the box among the flags; i.e., as soon as her maidens noticed that she desired to save Moses they said to her: "Our princess, the custom of the universe is that if a frail king issues a decree even though the decree is not observed by the rest of the world, nevertheless the king's sons and household obey it and thou art transgressing the decree of thy father, [which caused the throwing of the children in the river]." Thereupon the angel, Gabriel, came and smote them upon the ground [thus the above meaning, going to death, is derived]. (lb.) She sent Amatha and fetched it. R. Juda and R. Nechemiah differ in the explanation of Amatha. One said it means her hand, while the other contends that it means her maid. The one that explains it to mean hand bases his opinion upon the text (amatha, means arm), but the one that explains it to mean maid bases his opinion that for hand the text should have used Yada (hand), [which could not be misunderstood]. But how can you interpret Amatha maid? Have we not said above that Gabriel came and smote them upon the ground? One of the maidens was left, for it is not customary to leave a princess without a maiden. Again, the one who interprets Amatha hand, why did not the text used rather Yada? By using Amatha it informs us that her arm became stretched out, for the master said: "So also we find that it happened with the arm of Pharaoh's daughter! and thus also it happened with the teeth of the wicked [Og] as it is written (Ps. 38) The teeth of the wicked Shibarta, and Resh Lakish said: Do not read Shibarta (hast Thou broken) but read it Shirbabta (that became remified)."

There were some highwaymen in the neighborhood of R. Meier who annoyed him so much that he once prayed that they should die; but his wife Baruriah said to him: "How do you justify this? [such prayer?] Is it because, it is written (Ps. 104, 35.) Let sin be consumed [which you understand to mean that the wicked should be destroyed]; behold is it then written The sinners? It is written sin! Besides, read the last part of this verse And the wicked will be no more. Pray, therefore [on their behalf] , that they may be led to repentance and the wicked will be no more." He did pray for them and thereupon they were led to repent. A Sadduce once asked R. Abuhu: "It is written (Ps. 3, 1.) A psalm of David when he fled from his son, Abshalom, and it is written (Ib. 57, 1.) By David a Michtam, when he fled from Saul. Let us see, which event occurred first? Was it not the incident with Saul? Why then is it written last? "Aye," R. Abuhu said to him, "you, who do not recognize the rule of contiguous passages find this difficult, but to us who recognize the rule of contiguous passages, it is not at all difficult; for R. Jochanan said: "What is the Biblical proof for the rule of contiguous passage? It is said (Ps. 111, 8.) They are well supported forever and eternally they are framed in truth and uprightness. Why is the story of Abshalom placed near the chapter of Gog and Magog? If one should ask you, 'Is it possible that a slave (Gog and Magog) shall rebel against his master (God)?' answer him: 'How is it possible that a son shall rebel against liis own father? Yet, it did so happen (with Abshalom); so is this also possible.' "

... Our teachers have said: Once, while Moses our Teacher was tending [his father-in-law] Yitro’s sheep, one of the sheep ran away. Moses ran after it until it reached a small, shaded place. There, the lamb came across a pool and began to drink. As Moses approached the lamb, he said, “I did not know you ran away because you were thirsty. You are so exhausted!” He then put the lamb on his shoulders and carried him back. The Holy One said, “Since you tend the sheep of human beings with such overwhelming love - by your life, I swear you shall be the shepherd of My sheep, Israel.”

Similarly, when the representative of the community held the Kiddush or Havdalah cup in his hand he would say: “Have you agreed, what is your decision?”⁵A expression meaning: “Have you agreed to allow me to recite this prayer?” See Jastrow. And the congregation would respond: “To life”; that is to say, May this cup be for the living. R. Levi discussed the words Tabernacle of testimony. It is written elsewhere: For the mouth of them that speak lies shall be stopped (Ps. 63:12), that is to say, the mouths of the peoples of the world, who say to Israel that the Shekhinah will never return to Israel, should be stopped, as it is said: Many there are that say of My soul: “There is no salvation for him in God.” Selah (Ps. 3:3). Before they built the golden calf, the Holy One, blessed be He, dwelt among them, but when He became angry at them they would say: “He will never return to them.” What did He do? He said: Let them make Me a Sanctuary that I may dwell among them (Exod. 25:8). Then all the inhabitants of the world will know that I have pardoned Israel. Therefore it is written; The Tabernacle of the testimony. It hath already been⁶Indicating that what was to follow had already been written. (Eccles. 1:10).

[(Exod. 30:12): WHEN YOU TAKE <A CENSUS>.] This text is related to Ps. 3:3 [2]): MANY SAY TO MY SOUL….. This refers to David, when that deed (of II Sam. 11) took place at his hand.¹¹Tanh., Exod. 9:4; PRK 2:1; PR 10:10; M. Pss. 3:5/6. They said: What person is there who has carried off the ewe lamb, killed the shepherd, and made Israel fall by the sword?¹²The ewe lamb was Bathsheba, and the shepherd was Uriah the Hittite. Is there salvation for him? (Ibid., cont.:) THERE IS NO SALVATION FOR HIM THROUGH HIS GOD. David said (in vs. 3 [2]): AND YOU, O LORD, have concurred with them and have written in the Torah (at Lev. 20:10): THE ADULTERER AND THE ADULTERESS SHALL SURELY BE PUT TO DEATH. Still (according to Ps. 3:4 [3]) <YOU, O LORD, ARE> A SHIELD ABOUT ME. You <are the one> who shielded me through the merit of my ancestors, <the one> who restored me to the kingship, AND (ibid. cont.:) THE ONE WHO RAISES UP MY HEAD. Instead of that which I owed you, < namely > the lifting off of the head, you gave me an uplifted head at the hands of the prophet Nathan, [who said to me] (in II Sam. 12:13): THE LORD HAS ALSO REMITTED YOUR SIN; YOU SHALL NOT DIE.

[(Exod. 30:12): WHEN YOU TAKE <A CENSUS>.] This text is related to Ps. 3:3 [2]): MANY SAY TO MY SOUL….. This refers to David, when that deed (of II Sam. 11) took place at his hand.¹¹Tanh., Exod. 9:4; PRK 2:1; PR 10:10; M. Pss. 3:5/6. They said: What person is there who has carried off the ewe lamb, killed the shepherd, and made Israel fall by the sword?¹²The ewe lamb was Bathsheba, and the shepherd was Uriah the Hittite. Is there salvation for him? (Ibid., cont.:) THERE IS NO SALVATION FOR HIM THROUGH HIS GOD. David said (in vs. 3 [2]): AND YOU, O LORD, have concurred with them and have written in the Torah (at Lev. 20:10): THE ADULTERER AND THE ADULTERESS SHALL SURELY BE PUT TO DEATH. Still (according to Ps. 3:4 [3]) <YOU, O LORD, ARE> A SHIELD ABOUT ME. You <are the one> who shielded me through the merit of my ancestors, <the one> who restored me to the kingship, AND (ibid. cont.:) THE ONE WHO RAISES UP MY HEAD. Instead of that which I owed you, < namely > the lifting off of the head, you gave me an uplifted head at the hands of the prophet Nathan, [who said to me] (in II Sam. 12:13): THE LORD HAS ALSO REMITTED YOUR SIN; YOU SHALL NOT DIE.

Another interpretation: David spoke with respect to the event of the <golden> calf. The world said: This is the people who heard from the mouth of its God (in Exod. 20:3): YOU SHALL HAVE NO <OTHER GODS BESIDE ME>. Then at the end of forty days they said of the calf (in Exod. 32:4): THIS IS YOUR GOD, O ISRAEL. Is there salvation for them? (Ps. 3:3 [2]:) <MANY SAY TO MY SOUL>: THERE IS NO SALVATION FOR HIM THROUGH HIS GOD. SELAH. <The word> MANY (in Ps. 3:3 [2]) can only mean the peoples of the world, since it is stated (in Is. 17:12): HERE IS THE ROAR OF MANY PEOPLES. Israel had promised (to have no other gods) and you agreed with them; so you said to Moses our Teacher (in Deut. 9:14): LET ME ALONE, AND I WILL DESTROY THEM. However, (in Ps. 3:4 [3]:) <YOU, O LORD ARE> A SHIELD ABOUT ME. You <are the one> who shielded me through the merit of our ancestors and recalled for us the merit of Abraham, in that you had said to him (in Gen. 15:1): I AM A SHIELD FOR YOU. Before I committed that < sinful > act, you had your Divine Presence dwell in our midst, but after I had committed that act, you said (in Exod. 25:8): AND MAKE ME A SANCTUARY <THAT I MAY DWELL AMONG THEM>. (Ps. 3:4 [3]): THE ONE WHO RAISES UP MY HEAD. Instead of that which we owed you, <namely> the lifting off of our head, you gave us an uplifted head at the hands of Moses our Teacher, [to whom you said] (in Exod. 30:12): WHEN YOU TAKE A CENSUS OF (literally: LIFT UP THE HEAD OF) THE CHILDREN OF ISRAEL….>

Another interpretation: David spoke with respect to the event of the <golden> calf. The world said: This is the people who heard from the mouth of its God (in Exod. 20:3): YOU SHALL HAVE NO <OTHER GODS BESIDE ME>. Then at the end of forty days they said of the calf (in Exod. 32:4): THIS IS YOUR GOD, O ISRAEL. Is there salvation for them? (Ps. 3:3 [2]:) <MANY SAY TO MY SOUL>: THERE IS NO SALVATION FOR HIM THROUGH HIS GOD. SELAH. <The word> MANY (in Ps. 3:3 [2]) can only mean the peoples of the world, since it is stated (in Is. 17:12): HERE IS THE ROAR OF MANY PEOPLES. Israel had promised (to have no other gods) and you agreed with them; so you said to Moses our Teacher (in Deut. 9:14): LET ME ALONE, AND I WILL DESTROY THEM. However, (in Ps. 3:4 [3]:) <YOU, O LORD ARE> A SHIELD ABOUT ME. You <are the one> who shielded me through the merit of our ancestors and recalled for us the merit of Abraham, in that you had said to him (in Gen. 15:1): I AM A SHIELD FOR YOU. Before I committed that < sinful > act, you had your Divine Presence dwell in our midst, but after I had committed that act, you said (in Exod. 25:8): AND MAKE ME A SANCTUARY <THAT I MAY DWELL AMONG THEM>. (Ps. 3:4 [3]): THE ONE WHO RAISES UP MY HEAD. Instead of that which we owed you, <namely> the lifting off of our head, you gave us an uplifted head at the hands of Moses our Teacher, [to whom you said] (in Exod. 30:12): WHEN YOU TAKE A CENSUS OF (literally: LIFT UP THE HEAD OF) THE CHILDREN OF ISRAEL….>

When thou takest the sum of the children of Israel (Exod. 30:12). Scripture states elsewhere: Many there are that say of my soul: “There is no salvation for him in God.” Selah. But Thou, O Lord, art a shield about me; my glory, and the lifter up of my head (Ps. 3:3–4). R. Samuel the son of Ammi and the rabbis discussed this verse. R. Samuel the son of Ammi contended that this verse refers to Doeg and Ahithophel, who were masters of the Torah. That say of my soul suggests that they would say to David: Can a man who captures a lamb and then kills the shepherd⁸Reading the word rabim (“many”) in Ps. 3:3 as though it were the plural of rab (“master”). causing Israel to fall before the sword gain salvation, since it is written: There is no salvation for him in God. Selah.

Then David cried out: But Thou, O Lord, as if to say, O You who art Master of the world, Your law agrees with them, for You said: The adulterer and the adulteress shall surely be put to death (Lev. 20:10). But art a shield about me refers to the merit of my ancestors. My glory indicates that you have restored me to kingship; and Lifter up of my head implies that though I was guilty of murder, You permitted me to lift up the head; that is, to be forgiven through Nathan the prophet, for he said: The Lord also has put away thy sin; thou shalt not die (II Sam. 12:13).⁹A reference to David’s arranging the death of Uriah, the husband of Bath-sheba.

However, the rabbis held that this verse refers to the nations of the world. The idolaters are many (rabim), as it is written: The uproar of many peoples (Isa. 17:12). They said to Israel: You are a nation that heard at Sinai: I am the Lord Thy God, thou shalt have no other gods before Me (Exod. 20:3), yet at the end of forty days you said of a calf: This is your god, O Israel (ibid. 32:4). How can they enjoy salvation, since it says: There is no salvation for him in God (Ps. 3:3)? But Thou, O Lord, art a shield about me suggests that Israel cried out: Master of the Universe, do You agree with them, since You have said: He that sacrificeth unto the gods shall be utterly destroyed (Exod. 22:19)? A shield about me alludes to the merit of the fathers; my glory implies that You will cause your Shekhinah to dwell in our midst when You said: Build Me a Sanctuary that I may dwell among them (ibid. 25:8); and lifter up of the head indicates that instead of sentencing us to destruction, You permitted us to lift up the head, that is, to be forgiven because of Moses, as it is said: Thou liftest up the head.

And they wept. Why did they weep? This may be compared to a situation in which a wolf attacks a ram. The ram gores the wolf with his horns, while the wolf sinks his teeth into the ram’s horn until they both cry out. The wolf cries out because he is unable to do any harm to the ram, and the ram cries out because he is fearful that the wolf might attack him once again and kill him. Esau and Jacob cried out for the same reason. Esau cried because Jacob’s neck had become as hard as marble, and Jacob cried out because he was afraid that Esau might try to bite him again. Scripture says about Jacob: Thy neck is as a ivory tower (Song 7:5), and it describes what happened to Esau: Thou hast broken the teeth of the wicked (Ps. 3:8). The Holy One, blessed be He, told Israel: In this world I cast down those who hate thee, but in the world-to-come I will place men beneath thee (Isa. 43:4).

Another interpretation (of Gen. 28:10): AND JACOB SET OUT. It is written (in Is. 26:20): GO, MY PEOPLE, ENTER INTO YOUR CHAMBERS AND SHUT [YOUR DOORS] BEHIND ME.¹⁶The MT reads BEHIND YOU. HIDE JUST FOR A MOMENT UNTIL MY ANGER PASSES. When you see a fateful hour, do not stand against it but give way to it. Thus it is stated: GO, MY PEOPLE, ENTER INTO YOUR CHAMBERS. Look at me, as it were, for I have perceived an hour < made > fateful through your sins. I did nothing. Instead I gave way to it, as stated (in Lam. 2:3): HE HAS WITHDRAWN HIS RIGHT HAND…. So also you, GO MY PEOPLE. Thus, the one who stands against the hour will fall into its hand; but whoever gives way to the hour will have the hour fall into his hand. Naboth stood against the hour {and stood against it} [and fell into its hand]. When Ahab said to him (in I Kings 21:2): GIVE ME YOUR VINEYARD SO THAT I MAY HAVE IT FOR A VEGETABLE GARDEN. What did he do? He said (in vs. 3): THE LORD FORBID < THAT I SHOULD GIVE YOU MY ANCESTORS' INHERITANCE >. What happened to him? He fell into the hand of the hour, as stated (in vs. 13): AND THE MEN OF BELIAL TESTIFIED AGAINST [NABOTH BEFORE THE PEOPLE…. AND THEY STONED HIM TO DEATH WITH STONES]. Abraham gave way to the hour and fled from Nimrod, the king of the Chaldeans. So the hour returned and fell into his hand when he killed sixteen kings. It is so stated (in Gen. 14:15): THEN HE DEPLOYED < HIS FORCES > AGAINST THEM BY NIGHT. Isaac also gave way to the hour when the Philistines said to him (in Gen. 26:16): GO AWAY FROM US. Immediately < the passage continues > (in vs. 17): SO ISAAC WENT AWAY FROM THERE. Then the hour returned and fell into his hand, as stated (in Gen. 26:26-28): THEN ABIMELECH CAME UNTO HIM FROM GERAR…. SO ISAAC SAID UNTO THEM: WHY HAVE YOU COME UNTO ME …? AND THEY SAID: WE HAVE CLEARLY SEEN THAT THE LORD IS WITH YOU…. Joseph also gave way to the hour. When his brothers sold him, was he not able to say: I am your brother? But he gave way to the hour, and the hour returned and fell before him, as stated (in Gen. 50:18): THEN HIS BROTHERS ALSO WENT AND FELL DOWN BEFORE HIM. Moses gave way to the hour, as stated (in Exod. 2:15): BUT MOSES FLED FROM PHARAOH. So the hour returned and fell into his hand, as stated (in Exod. 11:3): {AND} [ALSO] THE MAN MOSES WAS VERY GREAT IN THE EYES OF PHARAOH'S [SERVANTS] AND IN THE EYES OF HIS PEOPLE. David also gave way to the hour, as stated (in I Sam. 20:1): BUT DAVID FLED FROM NAIOTH. It is also written (in Ps. 3:1): WHEN HE FLED FROM HIS SON ABSALOM. And it is written (in Ps. 57:1): [WHEN HE FLED] FROM SAUL IN THE CAVE. So the hour returned and fell into his hand when Saul said to him (in I Sam. 24:21 [20]): [PLEASE] LOOK, I KNOW THAT YOU SHALL SURELY REIGN AND IN YOUR HAND THE KINGDOM OF ISRAEL SHALL ARISE. So < it was > also < with > Jacob, who fled from the hour. (Hosea 12:13 [12]:) THEN JACOB FLED TO THE LAND OF ARAM. And the hour fell into his hand, as stated (in Gen. 36:6): THEN ESAU TOOK HIS WIVES < … > AND WENT INTO A LAND AWAY FROM HIS BROTHER JACOB. Ergo (in Is. 26:20): GO, MY PEOPLE, ENTER INTO YOUR CHAMBERS.

Chapter 2: Rabbi Yochanan opened: "But the eyes of the wicked shall fail, and they shall have no way to flee, and their hope shall be the drooping of the soul." (Job 11:20), a body that isn't destroyed and its soul leaves in a fire that doesn't extinguish, and about them the scripture says: "For their worm shall not die, neither shall their fire be quenched." (Isaiah 66:24). Said Rabbi Yehoshua ben Levi: One time, I walked on the road and I found Elijah the Prophet, his memory for blessing. He said to me: Is it your desire that I place you at the gate of Gehinnom? I said to him: Yes. He showed me humans that were hanging by their noses and humans that were hanging by their hands and humans that were hanging by their tongues and humans that were hanging by their legs, and he showed me women that were hanging by their chests, and he showed me humans that were hanging by their eyes, and he showed me humans to whom they were feeding their flesh and humans to whom they were feeding hot coals of broom-wood and humans sitting alive and worms were eating them. He said to me: These are the ones that about them it is written "For their worm shall not die." (ibid.). And he showed me humans to whom they were feeding fine sand, and they were feeding them against their will and their teeth were breaking, and the Holy One Blessed Is He was saying to them: Evil ones, when you ate stolen [food], it was sweet in your mouths, and now there isn't within you the strength to eat, to fulfill that which is said: "You break the teeth of the wicked." (Psalms 3:8). And he showed me humans whom they were casting from the fire to the snow and from the snow to the fire like this shepherd who shepherds his sheep from mountain to mountain, and about them the scripture says: "Sheeplike they head for Sheol, with Death as their shepherd. The upright shall rule over them at daybreak, and their form shall waste away in Sheol till its nobility be gone." (ibid. 49:15). Said Rabbi Yochanan: Each individual angel is appointed to exact the punishment of one sin. This one comes and judges him and goes on his way, and so the second one and so the third one and so all of them until they recompense for all the sins that are in his hand. To what is the matter similar? To a debtor who had many creditors and they brought him before the king. Said to them the king: What should I do for you? Go and split it (his money) between yourselves. [So too] at that time, his soul is passed in Gehinnom to cruel angels and they split it between themselves.

(Fol. 54a) Our Rabbis taught: "He who sees the passages where Israel crossed the sea, the Jordan, the passage of the brook of Arnon, the stones of the declivity of Beth Charan, the stone which Og attempted to throw upon Israel, the stone upon which Moses was sitting when Joshua fought Amalek, Lot's wife who became a pillar of salt, and the walls of Jericho which sank in their foundations, should give praise and thanksgiving to God." (Ib. b) The stone which Og, King of Bashan, tried to throw upon Israel is delivered by tradition as follows: "The camp of Israel [I see]," said he, "extends three miles. I shall therefore go and uproot a mountain three miles in extent and throw it upon them and kill them." He went and uprooted a mountain three miles in extent, and raised it above his head. But the Holy One, praised be He! sent a host of ants to the mountain and they bored a hole in it causing it to fall over his head and rest on his shouldrers. He tried to throw it oft, but his teeth protruding one into the other, had riveted it upon him and he was not able to throw it off. Thus is understood the passage (Ps. 3, 8.) Thou hast broken the teeth of the wicked; and as R. Simon ben Lakish explained it, for R. Simon b. Lakish said: "Do not read it Shibarta (Thou hast broken) but read it Shirbabta (that became ramified), i.e., Thou hast caused to branch out." What was Moses' height? Ten cubits; he seized an axe ten cubits long, sprang up ten cubits, and struck Og's ankle a mighty blow which killed him. R. Juda in the name of Rab said: "Four classes of people are in duty bound to return thanks to God. Those who have returned from a voyage at sea; those who have traveled in the desert; those who have recovered from a serious illness, and those who are liberated from prison." Whence do we learn this concerning those that have returned from a voyage at sea? It is written (Ps. 107, 23-31.) They who go down to the sea in ships, etc. These have seen the wonders of the Lord. For he spoke, and he raised the stormy wind. They would mount up to heaven, they would go down to the depths. They would reel to and fro, etc. And they were rejoiced because they were silent. They shall therefore give thanks unto the Lord. Whence do we infer this concerning those who have traveled in the deserts? It is written (Ib. ib. 4-8.) They wandered about in the wilderness, hungry and thirsty. Then they cried unto the Lord, and he led them forth upon the right road. Therefore they shall give thanks unto the Lord. Whence do we infer this concerning those who have recovered from a serious illness? It is written (Ib. ib. 17-2.) Fools, because of their transgression. All manner of food their soul abhorreth. But when they cry unto the Lord. He sendeth his word and healeth them. They therefore shall give thanks unto the Lord. Whence do we know this concerning those who have been liberated from prison? it is written (Ib. ib. 10-20.) Such as sit in darkness and in the shadow of death. Because they have rebelled against the words of God. And he humbled their hearts with trouble But when they cry unto the Lord He bringeth them out of the darkness. They, therefore, shall give thanks unto the Lord. How shall they say the grace? R. Juda said: "Blessed art thou who bestoweth kindness." Abaye said: "It should be said in the presence of ten persons, as it is written (Ib. ib. 32) And they must exalt him in the congregation of people." Mar Zutra said: "And two of the ten shall be learned men, as it is written (Ib. ib.) And in the assembly of the elders must they praise Him." (Fol 55a) R. Jochanan and R. Elazar both said: "As long as the Temple was in existence, the altar was [the means of] atonement for Israel, but now [since there is no Temple], each man's table is [the means of] atonement."

[(Exod. 3:1:) NOW MOSES WAS TENDING <THE FLOCK>.] This text is related (to Ps. 11:4): THE LORD IS IN HIS HOLY TEMPLE….⁴⁴Cf. Hab. 2:20. R. Samuel bar Nahman said: Before the destruction of the Sanctuary, the Divine Presence was situated in the Temple, as stated (Ps. 11:4): THE LORD IS IN HIS HOLY TEMPLE;⁴⁵Exod. R. 2:2; M. Pss. 11:3. but, after the Temple was destroyed, (ibid. cont.:) THE LORD'S THRONE IS IN THE HEAVENS. He had removed his Divine Presence to the heavens. R. Eleazar ben Pedat said: Whether the Temple is destroyed or not destroyed, the Divine Presence has not moved from its place, as stated (in Ps. 11:4): THE LORD IS IN HIS HOLY TEMPLE. And where is it shown? Where it is stated (in I Kings 9:3): MY EYES AND MY HEART SHALL BE THERE FOR ALL TIME. It also says so (in Ps. 3:5 [4]): I RAISE MY VOICE UNTO THE LORD, AND HE ANSWERS ME FROM HIS HOLY HILL. SELAH. For even though it is <only> a hill,⁴⁶Midrash Tanhuma (Jerusalem: Eshkol: n.d.), vol. 1, appendix, p. 90, n. 2, suggests emending HR (“hill”) to HRB (“destroyed”) so that the clause would read in agreement with Codex Vaticanus Ebr. 34 and Exod. R. 2:2: “For even though it is destroyed.” here he remains in his holiness. R. Eleazar ben Pedat said: See what is written (in Ezra 1:3): AND LET HIM BUILD THE HOUSE OF THE LORD GOD OF ISRAEL. HE IS THE GOD WHO IS IN JERUSALEM. He has not moved from there. R. Aha said: The Divine Presence has never moved from the West Wall (i.e., the Wailing Wall) of the Sanctuary. Thus it is stated (in Cant. 2:9): THERE HE STANDS BEHIND OUR WALL. Ergo (in Ps. 11:4): THE LORD IS IN HIS HOLY TEMPLE. R. Jannay said: Although they said (in Ps. 11:4): THE LORD IS IN HIS HOLY TEMPLE; THE LORD HAS HIS THRONE IN THE HEAVENS; < nevertheless > (the verse continues), HIS EYES BEHOLD, HIS EYELIDS TEST THE CHILDREN OF ADAM. To what is the matter comparable? To a king who had an orchard⁴⁷Pardes. Cf. the Gk.: paradeisos, i.e., “paradise.” and brought in the workers. Now by the orchard gate there was a certain storehouse full of everything good. The king said: Whoever does his work wholeheartedly will receive his reward from here, but whoever does not do his work wholeheartedly, him I shall return to my palace⁴⁸Lat.: palatium. and judge. Who is this king? This is the Supreme King of Kings, the Holy One. And what is the garden? It is this world. Within it the Holy One has put the children of Adam so that they may observe the Torah. But he has made a stipulation with them and said to them: For everyone who truly observes the Torah, here is paradise < lying > before him; but for everyone who does not truly observe the Torah, here is Gehinnom < lying > before him. The Holy One said: Although I seemed to have removed my Divine Presence from the Sanctuary, still (in Ps. 11:4): MY EYES BEHOLD, <MY EYELIDS TEST THE CHILDREN OF ADAM >.⁴⁹The Masoretic Text of this verse reads “his” for MY in both places. Whom does he test? (According to vs. 5:) THE LORD TESTS THE RIGHTEOUS. And why does he not test the wicked? R. Jannay said: When the flax worker is pounding away and sees that the flax is good, he pounds it a lot; but, when he sees that it is not good, he does not pound on it, lest it be spoiled.⁵⁰Gen. R. 32:3; 34:2; 55:2; Cant. R. 2:16:2. Ergo (in Ps. 11:4:) HIS EYES BEHOLD, HIS EYELIDS TEST THE CHILDREN OF ADAM. [And whom does he test? The righteous, as stated (in vs. 5):] THE LORD TESTS THE RIGHTEOUS.

“The Lord is in His Holy Temple. The Lord-His throne is in Heaven…” (Tehillim 11:4) When Israel does the will of the Makom ‘The Lord is in His Holy Temple,’ and when they do not do the will of the Makom ‘The Lord-His throne is in Heaven.’ R’ Elazar said: whether the Holy Temple is destroyed or not the Divine Presence doesn’t move from within it, as it says “The Lord is in His Holy Temple.” Even though His throne is in Heaven, His Presence is in the Holy Temple, as it says “…and My eyes and My heart shall be there at all times.” (Kings I 9:3) So too it says “…and He answered me from His holy mount to eternity.” (Tehillim 3:5) Even though it is just a mountain, it maintains its holiness. R’ Elazar said: see what is written “…for now you shall go forth from the city; and you shall dwell (shachantah) in the field…” (Micah 4:10) It is written as shechinati (My Presence), even though it is destroyed My Presence remains there. R’ Acha said: the Divine Presence never moved from the western wall, as it says “…behold, he is standing behind our wall…” (Shir haShirim 2:9) R’ Yanai said: when a king of flesh and blood enters his banquet hall, he does not know what is in the bed chamber. Not so the Holy One, rather ‘The Lord is in His Holy Temple. The Lord-His throne is in Heaven.’ He looks and sees the whole world, and no eye can grasp Him.

When the earth heard this expression thereupon it trembled and quaked, crying before its Creator: Sovereign of all worlds ! I have not the power to feed the multitude of mankind. The Holy One, blessed be He, replied: I and thou will (together) feed the multitude of mankind. They agreed to divide (the task) between themselves: the night was for the Holy One, blessed be He, || and the day (was apportioned) to the earth. What did the Holy One, blessed be He, do? He created the sleep of life, so that man lies down and sleeps whilst He sustains him and heals him and (gives) him life and repose, as it is said, "I should have slept: then had I been at rest" (Job 3:13). The Holy One, blessed be He, supports (man) with the earth, giving it water; and it yields its fruit and food for all creatures—but the first man's food "in toil shalt thou eat of it all the days of thy life" (Gen. 3:17).

33 Another interpretation of (Numb. 21:17), "Then Israel sang": This is one of the three things that Moses said before the Holy One, blessed be He, and He said [back] to him, "You have taught me." He said in front of Him, "Master of the Universe, from where does Israel know what they did (was wrong)? Did they not grow up in Egypt? And all of Egypt are idolaters. And when You gave the Torah, You did not give it to them, and they were also not standing there, as it is stated (Exod. 20:18), 'And the people stood from afar.' And You only gave it to me, as it is stated (Exod. 24:1), 'And He said to Moses, "Ascend to the Lord.'" And when You gave the statements (Ten Commandments), You did not give [them] to them. You did not say, 'I am the Lord, your (plural) God'; but rather I am the Lord, your (singular) God. [Hence] You said it to me. Did I sin?" The Holy One, blessed be He, said to him, "By your life, you have spoken well. You have taught Me! From now on, I will say the expression, 'I am the Lord, your (plural) God.'" The second one is when the Holy One, blessed be He, said ( in Numb. 34:7), "visiting the iniquity of the parents upon the children": Moses said, "Master of the Universe, how many evildoers begat righteous ones; should they be removed by the iniquities of their parents? Terach was an idol-maker, but his son, Abraham, was righteous; so too Hezekiah was righteous, but Ahaz, his father was an evildoer; Josiah was righteous, but Amon, his father, was an evildoer. Is this proper, that the righteous be struck for the iniquities of their parents?" The Holy One, blessed be He, said to him, "Behold, you have taught Me! By your life, I will nullify My words and preserve your words, as it is stated (Deut. 24:15), ‘The parents shall not die for the children, and the children shall not die for the parents'; and it is by your life that I shall write [these things] in your name, as it is stated (II Kings 14:6), 'as it is written in the Torah of Moses, which God commanded ....'" The third one is when the Holy One, blessed be He, said to him, "Make war on Sichon; even if he does not want to engage with you, wage war with him, as stated (Deut. 2:24), 'Get up, go and cross the Arnon .'" But Moses did not do like this. Rather what is written above? "And I sent messengers" (Deut. 2:26). The Holy One, blessed be He, said to him, "By your life, I will nullify My words and preserve your words, as it is stated (Deut. 20:11), 'When you approach a town to attack it, you shall offer it terms of peace.'" Once Sichon did not accept, the Holy One, blessed be He, felled him in front of them, as it is stated (Deut. 20:33), "and we smote him." And not only that, but even [with] those that were hiding themselves in the caves to kill [the Israelites], the Holy One, blessed be He, signaled to the mountain and it crushed them, as it is stated (Ps. 74:13-14), "who smashed the heads of the monsters in the waters. It was You who crushed the heads of Leviathan." A common proverb says [that] if you gave bread to an infant, let his mother know. The Holy One, blessed be He, said, "From where will Israel know the favor I did for them?" What did He do? He distanced the mountains from each other and the streams swept down [the corpses], as it is stated (Numb 21:17), "And the streams poured." And the Israelites passed by and sang song - "then Israel sang" (Numb. 21:17). Israel said, "It is for You to do miracles for us, but it is for us to bless and laud Your name" - "Salvation is to the Lord; upon Your people is Your blessing, Selah" (Ps. 3:9). Upon the waters was it decreed against Moses, so he was not mentioned in the song. Moses said, "Master of the Universe, "I am dying because of them. You gave them the Torah from the wilderness, as it is stated, (Numb. 21:18), 'and from the wilderness, Matanah (which is also the word for gift).' And they possessed (nachalu) it from my hands, as it is stated (Numb. 21:19), 'And from Matanah, Nachliel.'" And from when they possessed it, You decreed death upon me, as it is stated (Numb. 21:19), "and from Nachliel, Bamot" - and from possession comes death (menachal, ba mot). "And from Bamot, Haggai in the field of Moav" (Numb. 21:20), as it is stated (Deut. 34:6), "And He buried him in the valley in the land of Moav." Job said, "He is not partial to princes; the noble are not preferred to the wretched; for all of them are the work of His hands" (Job 34:19).

Shem, the son of Noah, came forth to meet him, and when he saw all the deeds which he had done and all the wealth which he had brought back, || he wondered in his heart. He began to praise, to glorify, and to laud the name of the Most High, saying: "And blessed be God the Most High, who hath delivered thine enemies into thy hand" (ibid.). Abraham arose and prayed before the Holy One, blessed be He, saying: Sovereign of all worlds ! Not by the power of my hand, nor by the power of my right hand have I done all these things, but by the power of Thy right hand with which Thou dost shield me in this world and in the world to come, as it is said, "But thou, O Lord, art a shield about me" (Ps. 3:3) in this world; "my glory, and the lifter up of mine head" (ibid.) in the world to come. The angels answered and said: Blessed art Thou, O Lord, the shield of Abraham.

(Bamidbar 18:8) "And the L-rd spoke to Aaron": I would think (the intent is) that the speaking was to Aaron; it is, therefore, written (Ibid. 17:5) "A sign for the children of Israel … as the L-rd spoke to Moses about him" (Aaron, viz., that only he and his sons are to be Cohanim), whereby we are apprised that the speaking was to Moses, to tell to Aaron. (Bamidbar, Ibid.) "And I, behold, (I have given to you") with joy, (the twenty-four priestly gifts.) These are the words of R. Yishmael — whereupon his disciples said to him: But master, it is written (Bereshit 6:17) "And I, behold, shall bring a flood of water, etc." Are we, then to assume that this was a joy to Him? He answered: When His angerers go lost from the world, it is a joy to Him. And thus is it written (Proverbs 11:10) "When the righteous prosper, the city exults, and when the wicked perish there is rejoicing." And (Psalms 3:9-10) "You have broken the teeth of the wicked. Deliverance is the L-rd's. Upon Your people are Your blessings, selah." And (Ibid. 10:16) "The L-rd is King for ever and ever. Nations have gone lost from His land." And (Ibid. 104:35) "Sinners will end from the earth, and the wicked will be no more. Bless the L-rd, O my soul, Hallelukah!" R. Nathan said to him: I will add to your words: "And I" — willingly; "behold" — with joy. And thus is it written (Shemot 4:14) "Behold, he (Aaron) is going out to meet you (Moses; and when he sees you, he will rejoice in his heart."