Тегилим 130:3 Мидраш: Midrash Tanchuma Buber, Midrash Tanchuma & Midrash Tehillim

(Exod. 23:21:) PAY HEED TO HIM, AND HEARKEN (SM') TO HIS VOICE. DO NOT REBEL AGAINST HIM, FOR HE WILL NOT PARDON YOUR TRANSGRESSION. You were not worthy of hearing (rt.: SM') my voice. Hearken to (rt.: SM') the voice of an angel. He is unable to pardon your transgressions, because he is from the class who do not sin. Another interpretation (of Exod. 23:21:) FOR HE WILL NOT PARDON YOUR TRANSGRESSION. Why? Because he is an agent (sheliah),⁵⁷Sheliah designates one given power of attorney. It is equivalent to the Gk. term, apostolos (“apostle”), as used by early Christians. and whatever an agent is ordered to do, he does. But I lift up my face to you (i.e., show you favor), as stated (in Numb. 6:26): THE LORD LIFT UP HIS FACE <UNTO YOU>. David said to him: Sovereign of the World, You have delivered me to your angel, one who does not lift up his face. Who can withstand him? (Ps. 130:3) IF YOU, O LORD, {LORD}, KEEP ACCOUNT OF INIQUITIES, WHO WILL WITHSTAND? <Even> if you say there is no forgiveness with you, it is with you, as stated in (vs. 4): FOR WITH YOU THERE IS FORGIVENESS SO THAT YOU MAY BE FEARED.

Another explanation of He will not pardon your transgressions. Why not? For he is only a messenger, and a messenger can only do what he is sent to do. I alone can lift up countenances (i.e., grant pardon), as it is said: The Lord lift up His countenance unto thee (Num. 6:26). David cried out: Master of the Universe, you trust us into the keeping of an angel who cannot pardon us, but if Thou, Lord, shouldest mark iniquities, O Lord, who can stand? (Ps. 130:3). If You should say: Forgiveness is not available to you, For with Thee there is forgiveness that Thou mayest be feared (ibid., 4), therefore do not place over us the angel who is guardian of the Inner Sanctum, since it is said: For he will not pardon your transgressions. Why? For it is said My name is in him (Exod. 23:21) (i.e., he is only my messenger). R. Simeon the son of Lakish said: The name of the Holy One, blessed be He, is coupled with every angel, as it is said: For My name is in him.

Psalm of David. O Lord, in Your anger rebuke me not. As it is written in Jeremiah 10:24, "Correct me, O Lord, but with justice; not in Your anger, lest You bring me to nothing." I am willing to accept discipline, but not to the point of death, as Proverbs 23:13 says, "Do not withhold discipline from a child; if you punish them with the rod, they will not die." David says, "Rebuke me in Your anger," meaning that correction is good, as Proverbs 3:12 says, "For whom the Lord loves He corrects, just as a father the son in whom he delights." But it should not be in anger, which is why it says "in Your anger." David says that suffering is good, as it is written in Psalm 94:12, "Happy is the man whom You instruct, O Lord, and teach out of Your law." However, we are short-tempered and do not have the strength to endure them. David says to God, "Master of the universe, we are sinners, and You are angry with us. Because of this, we are not redeemed but remain captive, one by one." As it is written in Micah 7:19, "He will again have compassion on us, and subdue our iniquities." Therefore, it says "rebuke me in Your wrath." The weaver, while weaving, knows that if he strikes his warp too hard, it will break. Therefore, he weaves with strength when he can, and gently when he cannot. We are the warp and You are the weaver, but we do not have the strength to withstand either wrath or anger. As it is written in Psalm 30:10, "What profit is there in my blood, when I go down to the pit?" One who does not know how to strike, strikes with the rod over the eyes or the head. But one who knows how to strike, hits the back so as not to blind his eyes or for any other danger. As it is written in Zechariah 13:6, "What are these wounds between Your arms?" These wounds have caused me to love the Father in heaven, as it says, "There is no healing in my flesh because of Your indignation." Israel began saying (Ezra 9:6), "Our iniquities have increased over our heads." Rabbi Yitzhak said, "To what can this be compared? It is like a man who was crossing a river and his legs sank, and the current swept over him. They said to him, 'The current is sweeping over you and you are lifting up your legs.' Similarly, the Holy One, blessed be He, said to Israel, 'Why do you say (Psalms 130:3), "If You, God, were to keep track of iniquities, who could stand?" Let the wicked one turn from his evil ways, abandon your wicked deeds, and I will have mercy on you.' Rabbi Hanina bar Pappa said (Psalms 40:6), 'Your wonders and thoughts which are directed toward us.' Abraham cleared away the obstacles that prevented us from standing in the world. Rabbi Shimon bar Abba said in the name of Rabbi Yochanan, 'The Holy One, blessed be He, showed Abraham the exiles and so forth,' as it is written in Psalm 92.