Midrash sa Mga Awit 124:2: Ein Yaakov (Glick Edition), Midrash Tehillim & Sifrei Devarim

R. Abba b. Cahana based his [Purim] lecture on this passage (Ecc. 2, 26) For to a man who is good in His presence He giveth wisdom and knowledge and joy, this refers to Mordecai, the upright; but to the sinner he giveth employment to gather up and to bring together, that refers to Haman; that he may give it to him that is good before God, refers to Mordecai, concerning whom it is written (Est. 8, 2) And Esther appointed Mordecai over the house of Haman. Rabba b. Uphran based his [Purim] lecture on the following passage (Jer. 49, 39) And I will set up my thrown in Elam, and I will destroy thence kings and princes; i.e., kings, refers to Vashti, and princes, refers to Haman and his ten sons. R. Dimi b. Isaac based his [Purim] lecture on (Fol. 11) this passage (Ezra, 9, 9) For. we. are bondmen; yet in our bondage hath our God not forsaken us, but hath extended unto us kindness before the kings of Persia. When did He extend unto us kindness? In the time of Mordecai. R. Chanina b. Papa based his [Purim] lecture on this passage (Ps. 66, 12) Thou hast caused men to ride over our heads; we went through fire and through water; but Thou didst bring us out unto abundance, i.e., through fire, refers to the time of Nebuchadnezzar, the wicked; through water, refers to the time of Pharaoh. But Thou didst bring us out unto abundance, refers to the time of Haman. R. Jochanan based his lecture on this passage (Ib. 98, 3) He hath remembered His mercy and His faithfulness to the house of Israel; all the ends of the earth have been the salvation of our God. When did all the ends of the earth see it? In the time of Mordecai and Esther. Resh Lakish based his lecture on this passage (Prov. 28, 15) As a roaring lion and greedy bear, so is a wicked ruler over a poor people. As a roaring lion, refers to Nebuchadnezzar concerning whom it is written (Jer. 4, 7) The lion is come up from his lair. Greedy bear, refers to Ahasuerus, about whom it is written (Dan. 7, 5) And behold, there was another, a second beast, like a bear. Concerning which R. Joseph was taught that this refers to the Persians who eat and drink like a bear, and are fleshy like a bear, and let their hair grow like a bear, and have no repose like a bear; wicked ruler, refers to Haman; over a poor people, refers to Israel, who were then poor in meritorious deeds. R. Nachman b. Isaac based his lecture on this passage (Ps. 124, 2) If it had not been the Lord who was for us, when men rose up against us. Men, — not a king (referring to Haman). Raba based his lecture on this passage (Prov. 29, 2) When the righteous are in authority, the people will rejoice; but when the wicked rule, the people groan; i.e., when the righteous rule, refers to Mordecai and Esther, [then] the people rejoice, as it is written (Est. 8, 15) And Mordecai went out from the presence of the king, etc. And the city of Shushan was glad and joyful. But when the wicked rule, this refers to Haman, [then] the people groan, and so says the passage (Ib. 3, 15) And the king and Haman sat down to drink, but the city of Shushan was perplexed. R. Mathna preached with the following passage (Deut. 4, 7) For what great nation is there that hath God so nigh unto it? R. Ashi recited with the following passage (Ib. ib. 34) Or hath God essayed to go to take himself a nation from the midst of a nation.

"For until righteousness returns, judgment will turn back, and after it all the upright in heart. They said to Samuel the small one, 'What is it?' And he replied, 'And after it all the upright in heart.' The reward of the righteous is behind them, while that of the wicked is placed before them, as it is said (Deuteronomy 7:10), 'And He pays those who hate Him.' Rabbi Shimon ben Yochai said, 'When a person commits a sin and the angels accuse him, saying, "Master of the Universe, (Psalms 144:5) "Bow Your heavens, O Lord, and come down; touch the mountains and they shall smoke,"' the Holy One, Blessed be He, responds, 'This man is difficult in his time, but if he repents, I will accept him.' Who will rise up for me against evildoers? Who will stand for me against workers of iniquity? Were it not for the help of the Lord, I would be lost. Rabbi Yehoshua ben Levi said, 'Wherever it is said, "Were it not for the merit of Abraham," as it is said (Genesis 31:42), "Had not the God of my father, the God of Abraham,"' Zevudah ben Levi answered and said, 'But isn't it written (Psalms 124:2), "If it had not been for the Lord who was on our side,"' indicating that it was also in the merit of our forefathers that we were saved. Rabbi Levi said, 'Wherever it is said, "Were it not for the merit of the Torah," it is also said (Psalms 119:92), "Were Your law not my delight."' And through the merit of faith, as it is said (Psalms 27:13), "Were it not for my belief in seeing the goodness of the Lord."' Rabbi Yochanan said, 'Wherever it is said, "Were it not for His Name," it is said (Psalms 124:1), "Were it not for the Lord who was on our side."'...

Another thing regarding the exodus of Israel from Egypt. See what is written (Deuteronomy 4:34): "Or has God ever tried to go and take a nation for Himself from the midst of another nation?" Rabbi Chiya said in the name of Rabbi Yirmiya: This can be compared to a warrior who goes out to battle, either to conquer or to be victorious. Therefore it is said (in the same verse): "in battles." Rabbi Abba Bar Acha said in the name of Rabbi Chanin: What is "a nation from the midst of another nation"? It is like a person who removes a fetus from the belly of an animal. Similarly, the Holy One, blessed be He, took Israel out of Egypt, as it is said: "a nation from the midst of another nation." This is similar to what is said (Leviticus 1:3): "And he shall bring it close," and (Exodus 7:5): "And the Egyptians shall know that I am the Lord." We learn from here the difficulty of being cast off. How do we know that they were cast off? As it is said (Deuteronomy 4:20): "He took you out of the iron crucible." It is like a person who takes gold from a furnace without tongs or a scoop. So it was with Israel. Rabbi Avin said in the name of Rabbi Simon: What is meant by "from the midst of another nation"? They were absorbed within their bellies, as it is said (Psalm 124:3): "They would have swallowed us alive." And if a person wishes to darken the matter and not mention Egypt in that context, behold, it says (Psalm 124:2): "If the Lord had not been for us when men rose up against us." And "men" refer to none other than Egypt, as it is said (Isaiah 31:3): "And Egypt is man and not God." And the Holy One, blessed be He, performed ten miracles for them at the sea. One is that He made walls upon walls, and there was not a wall that did not have a tower, and there was not a tower that did not have a guard, and the ministering angels guarded Israel so that they would not be harmed. Moses said to them, "Come and cross." They said to him, "How can we cross between these walls, as it is said (Exodus 14:22-29), 'And the waters were a wall unto them?'" The sea froze and rose up, filling all its depths. Just as a person floats with both arms, one up and one down, so too did God freeze the heart of the sea and fill all its depths. Then they made the water into the form of arched bricks, as it is said (Habakkuk 3:14), "You pierced with his own arrows the head of his warriors." Moses said to them, "Come and cross." They said, "When the waters were two below and one above, we could not cross, and now that they are two above and one below, how much less can we cross?" Then they made the water into the form of flat bricks, as it is said (Zechariah 2:8), "For he that touches you touches the apple of his eye." And there is no "apple" but bricks, as it is said (Zechariah 2:9), "And I will shake my hand over them, and they shall be a spoil to their servants." Then they took sweet water out of the salty water and drank it, as it is said (Psalm 78:16), "And he brought streams also out of the rock." Then they made the water into the form of clay, as it is said (Habakkuk 3:15), "Thou didst walk through the sea with thy horses, through the heap of great waters." Then they made the water into the form of columns, as it is said (Exodus 15:8), "The floods stood upright as a heap." Like a heap of straw between two piles. Then they made the water into the form of separate drops, as it is said (Psalm 74:13), "Thou didst divide the sea by thy strength." Then they made the water into the form of valleys and caused grass to grow, and Israel grazed therein, as it is said (Isaiah 33:9), "The land mourneth and languisheth: Lebanon is ashamed and hewn down: Sharon is like a wilderness; and Bashan and Carmel shake off their fruits."