ps

Why, then, is the Psalm concerning Absalom (Ps. iii) next to the Psalm concerning Gog and Magog (Ps. ii)? So that should anybody ask thee, "Is there a slave that rebels against his master?" do thou ask him, "Is there a son who rebels against his father?" The latter has happened, and similarly will the former happen.

Moses referred to the merit of others; as it is said, "Remember Abraham, Isaac and Israel, Thy servants" (ibid, xxxii. 13), and his own merit was referred to ; as it is said, "Therefore He said that He would destroy them, had not Moses His chosen stood before Him in the breach, to turn back His wrath, lest He should destroy them" (Ps. cvi. 23).

R. Jose b. R. Hannina also said in the name of R. Eliezer b. Jacob : Let not a man stand on an elevated place and pray, but let him pray in a lowly place; as it is said, "Out of the depths have I called Thee, O Lord" (Ps. cxxx. 1 ).

Rabbah b. Hinnana the Elder said in the name of Rab : Whoever does not recite "True and firm" in the morning and "True and trustworthy" in the evening has not fulfilled his obligation ; as it is said, "To declare Thy lovingkindness in the morning and Thy faithfulness in the night-seasons" (Ps. xcii. 3).

What is the reason ? Are we to suppose it is because it is written, "There is none of you that is sorry for me or discloseth unto me" (ibid. xxii. 8)? Perhaps it is different in the case of a king! Nay, [derive the reason] from the following : "But as for me, when they were sick, my clothing was sackcloth, I afflicted my soul with fasting ; and my prayer, may it return into mine own bosom" (Ps. xxxv. 13).

There is a teaching : "After your heart" (ibid. v. 39) means heresy; for thus the Scriptures state, "The fool hath said in his heart, There is no God" (Ps. xiv, 1). "After your own eyes" (Num. I.c.) means lustful imagination ; as it is said, "And Samson said unto his father. Get her for me, for she is pleasing in my eyes" (Judg. xiv. 3). "After which ye use to go astray" (Num. I.c.) means idolatrous longing; for thus the Scriptures state, "The children of Israel again went astray after the Baalim " (Judg. viii. 33).

who said in the name of Rab Isaac b. Ashyan : It is forbidden a man to attend to his personal affairs before offering his prayers ; as it is said, "Righteousness shall go before him, and shall make his footsteps a way" (Ps. Ixxxv. 14).

R. Hiyya b. Abba said in the name of R. Johanan : Whoever has evacuation, washes his hands, lays Tefillin, reads the Shema' and offers his prayers, the Scriptures ascribe it to him as though he had erected an altar and brought a sacrifice thereon ; as it is written, "I will wash my hands in cleanliness ; so will I compass Thine altar, O Lord" (Ps. xxvi. 6). Rabbah said to him : Does not the master think that it is as though he had bathed his whole body? [Yes]; for it is written, "I will wash [in cleanliness]" not simply "I will cause [mine hands] to be washed."

R. Hamma b. R. Hannina said : Whoever reads the Shema' with distinct pronunciation of its letters, Gehinnom is cooled for him ; as it is said, "When the Almighty scattereth kings therein, it snoweth in Zalmon" (Ps. Ixviii. 15). Read not bephares "[When the Almighty] scattereth," but read bepharesh "When one uttereth [the name of the Almighty] distinctly" ; and read not beZalmon "in Zalmon," but besalmawet "in the shadow of death."

R. Eleazar said : what means that which is written, "So will I bless Thee as long as I live ; in Thy name will I lift up my hands" (Ps. Ixiii. 5)? "So will I bless Thee as long as I live" refers to the reading of the Shema' ; "in Thy name will I lift up my hands" refers to Tefillah. If one act thus, of him the text saith, "My soul is satisfied as with marrow and fatness" (ibid. v. 6) ; and not only that, but he will inherit two worlds, this world and the world to come, as it is said, "And my mouth will praise Thee with joyful lips" (ibid.).

It was a favourite saying of Raba : The goal of wisdom is repentance and good works; so that a man shall not read [Torah] and study [Mishnah] and then contradict his father or mother or teacher or anybody greater than he in knowledge and number [of years]; as it is said, "The fear of the Lord is the beginning of wisdom, a good understanding have all that do thereafter" (Ps. cxi. 10). "All that learn" is not said here, but "all that do thereafter," i.e. they that practise Torah for its own sake, but not they that practise Torah not for its own sake. As for him who does not fulfil the Torah for its own sake, it were better had he never been created.

As the Rabbis departed from the school of Rab Hisda (another version : the school of R. Samuel b. Nahmani) they said to him : "Our leaders are well laden ; with no breach, and no going forth, and no outcry in our broad places" (Ps. cxliv. 14).

R. Joshua b. Levi said : Whoever talks [evil] after the bier of disciplas of the wise will fall into Gehinnom ; as it is said, "But as for such as turn aside unto their crooked ways, the Lord will lead them away with the workers of iniquity. Peace be upon Israel" (Ps. cxxv. 5) — i.e. even at a time when "there is peace upon Israel," "the Lord will lead them away with the workers of iniquity."

But they are under the obligation of Tefillah ; [obviously] because this is prayer! [not translated] But thou mightest say that since it is written thereby, "Evening and morning and at noonday" (Ps. lv. 18), it is like a command the observance of which depends upon a certain point of time [and women are exempt]; therefore it informs us [the obligation is theirs].

It has been reported : If there be filth upon his body, or his hand is placed within a privy, Rab Huna said : It is permitted to read the Shema' ; Rab Hisda said : It is forbidden to read it. Raba asked : What is Rab Huna's reason ? Because it is written, "Let everything that hath breath praise the Lord" (Ps. el. 6).

There is a teaching in agreement with both of them. There is a teaching in agreement with R. Jose b. R. Hannina: Abraham instituted the morning Tefillah; as it is said, "And Abraham got up early in the morning to the place where he had stood" (Gen. xix. 27) — "standing" means prayer; as it is said, "Then stood up Phineas and prayed" (Ps. cvi. 30).

Isaac instituted the afternoon Tefillah; as it is said, "And Isaac went out to meditate in the field at eventide" (Gen. xxiv. 63) — "meditation" [sihah] means prayer; as it is said, "A prayer of the afflicted when he fainteth, and poureth out his complaint [sihah] before the Lord" (Ps, cii. 1).

R. Eleazar said : Whoever says the morning Tefillah after the fourth hour, of him the Scriptures declare, "Those who are troubled [nuge] because of the appointed seasons will I gather, who are of thee." How is it known that nuge is a term for "trouble" ? For it is written, "My soul melteth away from heaviness [tugah]" (Ps. cxix. 28). Rab Nahman b. Isaac said : From the following : "Her virgins are afflicted [nugot], and she herself is in bitterness" (Lam. i. 4).

R. Hillel, the son of R. Samuel b. Nahmani, said : They correspond to the eighteen times the Divine Name [JHWH] is mentioned by David in the Psalm "Ascribe unto the Lord, O ye sons of might" (Ps.xxix). Rab Joseph said : They correspond to the eighteen times the Divine Name is mentioned in the Shema'. R. Tanhum said in the name of R. Joshua b. Levi : They correspond to the eighteen vertebrae in the spinal column.

R. Levi said : According to R. Hillel, the son of R. Samuel b. Nahmani, it corresponds to "The God [el] of glory thundereth" (Ps. xxix. 3) ; according to Rab Joseph, it corresponds to "One" in the Shema; according to R. Tanhum in the name of R. Joshua b. Levi, it corresponds to the small vertebra in the spinal column.

To what do the seven Sabbath-benedictions correspond ? R. Halafta b. Saul said: To the seven "voices" which David mentioned concerning the waters (Ps. xxix.).

Abbai b. Abin and R. Hannina b. Abin both said : [His prayer is keba'] who does not pray at dawn and sunset ; for R. Hiyya b. Abba said in the name of R. Johanan : It is a religious duty to pray at dawn and sunset. R. Zera said : What Scriptural authority is there for this? "They shall fear Thee with the sun and before the moon throughout all generations" (Ps. Ixxii. 5). In the West, they cursed anyone who prayed at those times. Why? Perhaps the time will be unsuitable for him.

But said R. Jose b. R. Hannina : [Derive it] from the following : "But as for me, in the abundance of Thy lovingkindness will I come into Thy house ; I will bow down toward Thy holy Temple in the fear of Thee" (Ps. v. 8).

R. Johanan said in the name of R. Simeon b. Johai : It is forbidden that a man's mouth be filled with laughter in this world ; because it is written, "Then will our mouth be filled with laughter, and our tongue with singing" (Ps. cxxvi. 2). When ? At the time when "They will say among the nations. The Lord hath done great things with these" (ibid.). It was said of R. Simeon b. Lakish that never again was his mouth full of laughter in this world after hearing this teaching from his master R. Johanan.

Our Rabbis have taught : He who prays must direct his heart to Heaven. Abba Saul said: A [Biblical] indication for this matter is : "Thou wilt direct their heart, Thou wilt cause Thine ear to attend" (Ps. x. 17).

It is possible to imagine that a man can include all his prayers in one act of devotion ; but it has already been clearly stated by David, "Evening and morning and at noonday" (Ps. Iv. 18).

Rab said : A man among men. Samuel said : Seed which will anoint two men ; and who are they ? Saul and David. R. Johanan said : Seed equal to two men ; and who are they? Moses and Aaron ; as it is said, "Moses and Aaron among His priests, and Samuel among them that call upon His name" (Ps. xcix. 6). The Rabbis say : "Seed of men" means seed which will be swallowed up among men.

R. Eleazar also said : From the day the Temple was destroyed, the gates of prayer were locked ; as it is said, "Yea, when I cry and call for help, He shutteth out my prayer" (Lam. iii. 8). But although the gates of prayer are locked, the gates of tears remain unlocked ; as it is said, "Hear my prayer, O Lord, and give ear unto my cry ; keep not silence at my tears" (Ps. xxxix. 13).

R. Hamma b. Hannina said : If a man sees that he prays and is not answered he should repeat his prayer ; as it is said, "Wait for the Lord ; be strong and let thy heart take courage ; yea, wait thou for the Lord" (Ps. xxvii. 14).

Whence is it that prayer [requires effort] ? As it is said, "Wait for the Lord ; he strong, and let thy heart take courage; yea, wait thou for the Lord" (Ps. I.c.).

Whence is this? R. Joshua b. Levi said : The Scriptures state, "Happy are they that dwell in Thy house" (Ps. Ixxxiv, 5).

Rab Aha Karhinaah retorted : In that case, great is vengeance which is placed between two references to the Divine Name; as it is said, "A God of vengeance, the Lord" (Ps. xciv. 1)!

He replied : Quite so, in certain circumstances it is great ; and that is what 'Ulla said : Why is "vengeance" mentioned twice in the verse? One for good, the other for evil — for good, as it is written, "He shone forth from Mount Paran" (Deut. xxxiii. 2) ; for evil, as it is written, "O Lord, Thou God, to Whom vengeance belongeth, Thou God, to Whom vengeance belongeth, shine forth" (Ps. xciv. 1).

Rab Kahana also said : I consider him impertinent who recounts his sins ; as it is said, "Happy is he whose transgression is forgiven, whose sin is pardoned" (Ps. xxxii. 1).

Rab Judah said in the name of Samuel : Whoever enjoys anything of this world without a benediction is as though he had partaken of the holy things of Heaven ; as it is said, "The earth is the Lord's, and the fulness thereof" (Ps. xxiv. 1). R. Levi asked : t is written, "The earth is the Lord's and the fulness thereof," and it is written, "The heavens are the heavens of the Lord, but the earth hath He given to the children of men" (ibid. cxv. 16) ! There is no contradiction ; the former passage referring [[fol. 35 b.]] to before the benediction [has been uttered],

But does it satisfy at all? For lo, it is written, "And wine that maketh glad the heart of man, making the face brighter than oil, and bread that stayeth man's heart" (Ps. civ. 15) — it is bread, not wine, that is a stay! Nay, wine does both, it satisfies and makes glad, whereas bread is only a stay, but does not cheer.

But R. Judah declares : "...Who createst divers kinds of herbs." R. Zera (another version : R. Hinnana b. Pappa) said : The Halakah is not in accord with R. Judah. R. Zera (another version: R. Hinnana b. Pappa) also said: What is R. Judah's reason? The Scriptures state, "Blessed be the Lord day by day" (Ps. Ixviii. 20) — are we to bless Him by day and not by night ! Nay, it means to tell thee : Day by day give Him the appropriate blessing ; so here also, for every species of food give Him an appropriate benediction.

Rab Judah said : He who goes out during the days of Nisan and sees the trees budding should say "Blessed be He Who has caused nothing to be lacking in His Universe and created therein beautiful creations and beautiful trees where-from men may derive pleasure." Rab Zotra b. Tobiah said in the name of Rab : Whence is it learnt that one should pronounce a benediction over a fragrant smell? As it is written, "Let every soul praise the Lord" (Ps. cl. 6). From what is it that the soul, but not the body, derives enjoyment? Say it is a fragrant smell.

GEMARA Whence is this derived? Rab Assi said : Because the Scriptures state, "O magnify ye the Lord with me, and let us exalt His name together" (Ps. xxxiv. 4). R. Abbahu said : From the following, "For I will proclaim the name of the Lord; ascribe ye greatness unto our God" (Deut. xxxii. 3).

Rabbi says : "And thou shalt eat and be satisfied and bless" refers to the benediction "Who feedest," but the benediction of Zimmun is derived from "Magnify the Lord with me" (Ps. xxxiv. 4) ; "for the land" — to the benediction of "the land" ; "the good"— to "Who...rebuildest Jerusalem," for so it states "That goodly hill-country and Lebanon"; the benediction "Who art kind and dealest kindly" was instituted in Jabneh. I have here only the Grace after meals ; whence do we derive the Grace before meals ? There is a teaching to state, "Which He hath given thee" — ie. as soon as He hath given thee.

Rab Sheshet said : If one opens with "Have mercy... upon Israel Thy people," he concludes with "Who savest Israel" ; if one opens with "Have mercy... upon Jerusalem Thy city," he concludes with "Who...rebuildest Jerusalem." Rab Nahman said: Even if one opens with "Have mercy... upon Israel Thy people," he should conclude with "Who... rebuildest Jerusalem"; because it is said, "The Lord doth build up Jerusalem, He gathereth together the dispersed of Israel" (Ps. cxlvii. 2) — when "doth the Lord build up Jerusalem"? At the time that "He gathereth together the dispersed of Israel."

According to the numerical size of the assembly do they determine the form of the benediction; as it is said, "Bless ye God in full assemblies, even the Lord, ye that are from the fountain of Israel" (Ps. Ixviii. 27). R. 'Akiba said: What do we find in the Synagogue? Whether many or few, one says "Bless ye the Lord." R. Ishmael says : "Bless ye the Lord Who is to be blessed."

Abbai said to Rab Dimai : But it is written, "And from Thy blessing let the house of Thy servant be blessed for ever" (II Sam. vii, 29) ! With a petition it is different. With a petition likewise it is written, "Open thy mouth wide, and I will fill it" (Ps. Ixxxi. 11) ! This is written in connection with words of Torah.

What does R. 'Akiba make of the verse quoted by R. Jose of Galilee ? He requires that for the following teaching : R. Meir says : Whence is it derived that even the embryos in their mothers' womb sang the song at the Red Sea? As it is said, "Bless ye God in full assemblies, even the Lord, ye that are from the fountain of Israel" (Ps. Ixviii. 27). And the other? He derives it from the word "fountain".

But also with something which would not become repugnant let him push it on one side and say the benediction! Rab Isaac Kaskesaah explained [why that is not so] in the presence of R. Jose b. Abin, in the name of R. Johanan : Because it is said, "My mouth shall be filled with Thy praise" (Ps. Ixxi. 8).

"He takes it with both hands" — R. Hinnana b. Pappa said : What is the Scriptural authority? "Lift up your hands in holiness, and bless ye the Lord" (Ps. cxxxiv. 2).

"He raises it a hand-breadth from the floor" — R. Aha b. R. Hannina said: What is the Scriptural authority ? "I will lift up the cup of salvation and call upon the name of the Lord" (Ps. cxvi. 13).

"The wings of the dove are covered with silver, and her pinions with the shimmer of gold" (Ps. Ixviii. 14). Just as a dove only escapes with the aid of its wings, so Israel is only delivered through the aid of the commandments.

"And behold, Boaz came from Bethlehem, and said unto the reapers, The Lord be with you ; and they answered him. The Lord bless thee" (Ruth ii. 4); and it is said, "The Lord is with thee, thou mighty man of valour" (Judges vi. 12); and it is said, "And despise not thy mother when she is old" (Prov. xxiii. 22); and it is said, "It is time for the Lord to work ; they have made void Thy law" (Ps. cxix. 126). R. Nathan says : [This means,] They have made void Thy law, because it is time for the Lord to work. GEMARA Whence have we this?

As he sought to draw it off, his teeth were extended on both sides, so that it was impossible to extricate himself. That is what is written, "Thou hast broken the teeth of the wicked" (Ps. iii. 8) ; and it is in accord with the statement of R. Simeon b. Lakish who said: What means that which is written, "Thou hast broken the teeth of the wicked"? Read not "Thou hast broken" [shibbarta] but "Thou hast prolonged" [shirbabta].

"They who go down to the sea" — whence have we this ? For it is written, "They that go down to the sea in ships... these saw the works of the Lord... He raised the stormy wind... They mounted up to the heaven, they went down to the deeps... They reeled to and fro, and staggered like a drunken man... They cried unto the Lord in their trouble, and He brought them out of their distresses. He made the storm a calm... Then were they glad because they were quiet... Let them give thanks unto the Lord for His mercy, and for His wonderful works to the children of men" (Ps. cvii. 23-31).

"The invalid who recovers" — whence have we this? For it is written, "Crazed because of the way of their transgression, and afflicted because of their iniquities, their soul abhorred all manner of food... They cried unto the Lord in their trouble... He sent His word and healed them...Let them give thanks unto the Lord for His mercy" (Ps. cvii. 17—21).

But lo, it is written, "There shall no evil befall thee" (Ps. xci. 10), and Rab Hisda said in the name of Rab Jeremiah b. Abba : [These words mean,] neither bad dreams nor evil thoughts will trouble thee! [not fully translated] Nay; the good man sees no evil dream, but others dream about him.

Three verses in which "turn" occurs — "Thou didst turn for me my mourning into dancing ; Thou didst loose my sackcloth and gird me with gladness" (Ps. xxx. 12); "Then shall the virgin rejoice in the dance, and the young men and the old together; for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow" (Jer. xxxi. 12); "Nevertheless the Lord thy God would not hearken unto Balaam; but the Lord thy God turned the curse into a blessing unto thee" (Deut. xxiii. 6).

Three verses in which the word "redeem" occurs — "He hath redeemed my soul in peace so that none came nigh me" (Ps. Iv. 19) ; "And the redeemed of the Lord shall return and come with singing unto Zion...and sorrow and sighing shall flee away" (Is. 35:10) ; "And the people said unto Saul, Shall Jonathan die, who hath wrought this great salvation in Israel?... So the people rescued [padah] Jonathan, that he died not" (I Sam. xiv, 45).

R. Hiyya b. Abba said : Who dreams of wheat will see peace ; as it is said, "He maketh thy borders peace ; He giveth thee in plenty the fat of wheat" (Ps. cxlvii. 14). Who dreams of barley, his iniquities will depart; as it is said, "Thine iniquity is taken away, and thy sin expiated" (Is. vi. 7). R. Zera said : I never went up from Babylon to the Land of Israel without dreaming of barley.

Who dreams of a well-laden vine, his wife will not miscarry ; as it is said, "Thy wife shall be as a fruitful vine" (Ps. cxxviii. 3). [Who dreams] of a choice vine may hope for the Messiah ; as it is said, "Binding his foal unto the vine and his ass' colt unto the choice vine" (Gen. xlix. 11).

Who dreams of olives, if small, his business will be fruitful and multiply and endure like olives. But this applies only to [dreaming of] the fruit ; if [he dreamt] of olive-trees, then he will have numerous offspring; as it is said, "Thy children like olive-plants, round about thy table" (Ps. cxxviii. 3). Some say that he who dreams of the olive, a good name will proceed from him; as it is said, "The Lord called thy name a leafy olive-tree, fair and goodly fruit" (Jer. xi. 16). Who dreams of olive-oil may hope for the light of Torah ; as it is said, "That they bring unto thee pure olive-oil beaten for the light" (Exod. xxvii. 20). Who dreams of palms, his iniquities will be ended; as it is said, "The punishment of thine iniquity is accomplished, O daughter of Zion" (Lam. iv. 22).

[Who dreams] that he entered a town, his desires will be fulfilled for him ; as it is said, "And He led them unto their desired haven" (Ps. cvii. 30). Who dreams of shaving his head, it is a good omen for him; [of shaving] his head and beard, [it is a good omen] for him and all his family.

A Tanna taught in the presence of R. Johanan : To dream of any kind of liquids is a good omen, with the exception of wine. Some [dream they] drink it and it is a good omen for them, and some do so and it is a bad omen for them. There are some who [dream they] drink it and it is a good omen for them, as it is said, "Wine that maketh glad the heart of man" (Ps. civ. 15); and there are some who [dream they] drink it and it is a bad omen for them, as it is said, "Give strong drink unto him that is ready to perish, and wine unto the bitter in soul" (Prov. xxxi. 6). R. Johanan said to the Tanna : Teach that in the case of a

Our Rabbis have taught : Who sees the houses of Israelites when inhabited says, "Blessed... Who dost set the boundary of the widow" ; [but when he sees them] in ruins he says, "Blessed be the true Judge." [Who beholds] the houses of idolaters when they are inhabited says, "The Lord will pluck up the house of the proud" (Prov. xv. 25); [but when he sees them] in ruins he says, "O Lord, Thou God, to Whom vengeance belongeth. Thou God to Whom vengeance belongeth, shine forth" (Ps. xciv. 1 ).

He said to him, "Thus spake R. Johanan : From the day the Temple was destroyed, a decree was issued that the houses of the righteous should be destroyed ; as it is said, 'In mine ears said the Lord of hosts : Of a truth many houses shall be desolate, even great and fair, without inhabitant' (Is. v. 9). Also said R. Johanan: The Holy One, blessed be He, will restore them to habitation ; as it is said, 'A Song of Ascents. They that trust in the Lord are as Mount Zion' (Ps. cxxv. 1) — just as the Holy One, blessed be He, will restore Mount Zion to habitation, so will He restore the houses of the righteous to habitation." He perceived that his mind was still not at rest, so he said to him, "It is enough for the slave to be like his master."

R. Joshua b. Levi said : Who sees his friend after [an interval of] thirty days says, "Blessed... Who hast kept us in life, and hast preserved us, and enabled us to reach this season." After [an interval of] twelve months he says, "Blessed... Who quickenest the dead." Rab said : The dead is only forgotten from the heart after twelve months ; as it is said, "I am forgotten as a dead man out of mind ; I am like a lost vessel" (Ps. xxxi. 13).

And for thunders. What is thunder? Samuel said : The clouds in a whirl ; as it is said, "The voice of Thy thunder was in the whirlwind ; the lightnings lighted up the world, the earth trembled and shook" (Ps. Ixxvii. 19). The Rabbis say : The clouds pouring water one into the other; as it is said, "At the sound of His giving a multitude of waters in the heavens" (Jer. x. 13). Rab Aha b. Jacob said : It is a mighty lightning-flash which strikes against a cloud and the latter is shattered into hail-stones. Rab Ashe said : The clouds are hollow and a blast of wind comes and blows across their mouths, so it is like a blast across the mouth of a jar. The most probable view is that of Rab Aha b. Jacob, that the lightning strikes, the clouds are made to rumble and rain descends.

For mountains and hills... he says, "Blessed...Who hast made the Creation." Is it then to be supposed that all the other things hitherto mentioned do not belong to the work of Creation? For lo, it is written, "He maketh lightnings for the rain" (Ps. cxxxv. 7)! Abbai said : Connect them all and learn them together. Raba said : In the former instances he pronounces two benedictions : "Blessed...Whose strength fills the world and Who hast made the Creation" ; but here "...Who hast made the Creation" is applicable, but "Whose strength fills the world" is not applicable.

Our Rabbis have taught : It happened that Hillel the Elder was returning from a journey and heard a cry of lamentation in the city and said, "I am confident that it is not in my house" ; and to him the Scriptural verse applies, "He shall not be afraid of evil tidings ; his heart is steadfast, trusting in the Lord" (Ps cxii. 7). Raba said : Whenever thou expoundest this verse, it is to be explained from the first clause to the second and from the second to the first. It is to be explained from the first clause to the second, thus : "He shall not be afraid of evil tidings." Why? "His heart is steadfast, trusting in the Lord." It is to be explained from the second clause to the first, thus : "His heart is steadfast, trusting in the Lord"; [therefore] "he shall not be afraid of evil tidings."

R. Aha said in the name of R. Levi: What is the Scriptural authority? "I will sing of mercy and justice ; unto Thee, O Lord, will I sing praises" (Ps. ci. 1) — if it be mercy, I will sing ; and if it be justice, I will sing.

Or [it may be explained] according to the statement of R. Jeremiah b. Eleazar who said : The Holy One, blessed be He, made Adam with two faces ; as it is said, "Behind and before hast Thou formed me" (Ps. cxxxix. 5).

There is a teaching : R. Jose of Galilee says : The good impulse controls the righteous ; as it is said, "My heart is wounded within me" (Ps. cix. 22). The evil impulse controls the wicked ; as it is said, "Transgression speaketh to the wicked, in the midst of the heart, There is no fear of God before his eyes" (ibid, xxxvi. 2). Both impulses control average people ; as it is said, "Because He standeth at the right hand of the needy, to save him from them that judge his soul" (Ps. cix. 31).

There is a teaching : R. Jose of Galilee says : The good impulse controls the righteous ; as it is said, "My heart is wounded within me" (Ps. cix. 22). The evil impulse controls the wicked ; as it is said, "Transgression speaketh to the wicked, in the midst of the heart, There is no fear of God before his eyes" (ibid, xxxvi. 2). Both impulses control average people ; as it is said, "Because He standeth at the right hand of the needy, to save him from them that judge his soul" (Ps. cix. 31).

The ministering angels spake before the Holy One, blessed be He, "Such Torah, and such a reward? 'From men, by Thy hand, O Lord, from men' etc. (Ps. xvii. 14)." He replied to them, "Their portion is in this life" (ibid.). A Bat Kol issued forth and announced, "Happy art thou, R. 'Akiba, for thou art destined for the life of the world to come!"

And it is stated, "It is time for the Lord to work ; they have made void Thy Law" (Ps. cxix. 126). Raba said : This verse is to be explained from the first clause to the second, and from the second to the first.

R. Abin the Levite also said : What means that which is written, "The Lord answer thee in the day of trouble; the name of the God of Jacob set thee up on high" (Ps. xx. 2)? The God of Jacob, but not the God of Abraham and Isaac ! From this we learn that the owner of a beam should go in with the heaviest part of it[1].

"Great peace have they that love Thy law; and there is no stumbling for them" (Ps. cxix. 165). "Peace be within thy walls, and prosperity within thy palaces" (ibid, cxxii. 7). "For my brethren and companions' sakes, I will now say, Peace be within thee" (ibid. v. 8). "For the sake of the house of the Lord our God, I will seek thy good" (ibid. v. 9). "The Lord will give strength unto His people ; the Lord will bless His people with peace" (ibid. xxix. 11)[2]

Said Rabbah bar R. Shila: The inference is made from the word ḥeḳer (search), used both in the verse just quoted and in a verse referring to the creation of the world; for here (Job, 5.9) Scripture says: "Who doeth great things and unsearchable" (ḥeḳer), while there (Is., 40.28) it says: "Hast thou not known? Hast thou not heard that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? His discernment is past searching (ḥeḳer) out." Furthermore, Scripture says (Ps., 65.7): "Who by Thy strength settest fast the mountains, Who art girded about with might."

In Palestine they mention also the key of sustenance, as it is written (Ps., 145.16): "Thou openest Thy hand, and satisfiest every living thing with favour."

And He causeth to come down for you, etc. (Joel 2.23): Said R. Naḥman to R. Isaac: The former rain does not fall in Nisan, but in Marḥeshwan! For a Baraita reads (Sifrē, Deut., §42): The former rain falls in Marḥeshwan and the latter rain in Nisan! "Thus said R. Johanan," replied R. Isaac, "this verse (Joel, 2.23) has proven true (only) in the days of Joel the son of Petuel, for it is written (Joel, 1.4): 'That which the palmerworm hath left hath the locust eaten,' etc. Now there is a tradition that in that year Adar had passed without rainfall, and the first rain did not appear until the first of Nisan. The Prophet then said to the Israelites: Go out and sow! But they replied: Should one who has a Ḳab of wheat or two Ḳabs of barley, eat it and live, or sow it and die? The prophet said: Nevertheless go out and sow! They then went out and sowed. Thereupon a miracle happened, that all the grain which was hidden (by mice) in the walls and in crevices (by ants) and in the holes of ants, appeared before their eyes. Again they went out and sowed on the second, third, and fourth (of Nisan); on the fifth there was the second rainfall and on the sixteenth they offered the 'Omer. Thus, produce that used to ripen in six months ripened in eleven days, and the 'Omer which was usually offered from the crop that grew six months was now offered from one that grew in eleven days! With reference to that generation the Psalmist says (Ps., 126.5-6): 'They that sow in tears shall reap in joy. Though he goeth on his way weeping, bearing forth the seed; he shall come again with joy, bringing his sheaves with him.'"

R. Naḥman further asked R. Isaac, how do you explain the verse (Hos., 11.9): "The Holy One in the midst of thee, and I will not enter into the city?" Surely it can not mean, because the Holy One is in the midst of thee, I shall not enter into the city?! "Thus said R. Johanan," R. Isaac replied, "the Holy One, blessed be He, meant to say: I will not enter into the heavenly Jerusalem until I can enter into the earthly Jerusalem." But is there a heavenly Jerusalem? Yes, for it is written (Ps., 122.3): "Jerusalem, that art builded as a city that is compact together."

R. Naḥman further asked R. Isaac, how do you explain the verse (I Sam., 8.1): "And it came to pass, when Samuel was old"? Did Samuel become old at all? Indeed, Samuel only reached the age of 52, for it is said (Mo'ed Ḳaṭan, 28a) that if one dies at the age of 52, he has attained to the age reached by Samuel the Ramathite. "Thus said R. Johanan," replied R. Isaac, "Samuel grew old prematurely, for it is said (ibid., 15.11): 'It repenteth me that I have set up Saul to be king, for he is turned back from following Me, and hath not performed My commandments. And it grieved Samuel; and he cried unto the Lord all night,' saying: Master of the world! Thou hast declared me equal to both Moses and Aaron, for it is written (Ps., 99.6): 'Moses and Aaron among His priests, and Samuel among them that call upon His name.' Now just as their work was not destroyed during their life-time, so should my work not be destroyed during my life-time. The Holy One, blessed be He, then said to Himself, what shall I do? Shall I cause Saul to die? Samuel will not let me. Shall I cause Samuel to die? Seeing he is still young, people will speak ill of him. Shall I spare both Saul and Samuel? The time for the kingdom of the house of David has arrived, and the term set for one kingdom must not overlap that of another even by a hair's breadth. Immediately Samuel was overtaken by old age, and hence it is written (I Sam., 22.6): 'And Saul was sitting in Gibeah, under the tamarisk tree in Ramah.' Now what relation is there between Gibeah and Ramah? The idea therefore is that what had enabled Saul to sit (as king) in Gibeah two and a half years was the prayer of Samuel the Ramathite." But is the life of one man set aside (cut short) on account of that of another? Yes, for R. Samuel b. Naḥamani said in the name of R. Jonathan: What is the meaning of the verse (Hos., 6.5): "Therefore have I hewed them by the prophets; I have slain them by the words of My mouth"? It is not said by the works of their hands, but "by the words of My mouth", which proves that one man may be set aside on account of another.

Our Rabbis have taught (Sifrē, Deut. § 42): The former rain is called yoreh (Deut., 11.14), because it teaches the people to plaster their roofs, to gather in their fruit, and to make all other preparations for the winter. Another opinion is that it is so called because it falls gently, not vehemently. Still another opinion is: because it saturates the earth and waters it to its very depth, as it is said (Ps., 65.11): "Watering her ridges abundantly, settling down the furrows thereof. Thou makest her soft with showers; Thou blessest the growth thereof." But is it not possible that it is so called because of its damaging effect in making the fruit drop (from the trees) and in washing away the seeds? No, because Scripture has here also malḳōsh (the latter rain), and just as the latter rain comes as a blessing, so also the former rain. But may not the latter rain be called malḳōsh because it causes the houses to fall, breaks the trees, and brings the crickets? No, because Scripture has in the same verse also yoreh (the former rain), and just as the former rain comes as a blessing, so also the latter rain. But whence do you know that the former rain is a blessing? From the following verse (Joel 2.23): "Be glad then, ye children of Zion, and rejoice in the Lord your God; for He giveth you the former rain in just measure."

R. Tanḥum b. Ḥanilai said: No rain falls unless the sins of Israel first have been forgiven, as it is said (Ps. 85.2-3): "Lord, Thou hast been favourable unto Thy land; Thou hast turned the captivity of Jacob. Thou hast forgiven the iniquity of Thy people, Thou hast pardoned all their sin, Selah." Said Ze'iri of Dahabat to Rabina: You derive this teaching from that verse, we derive it from this verse (I Kings, 8.36): "Then hear Thou in heaven and forgive the sin of Thy servants, and of Thy people Israel, when Thou teachest them the good way wherein they should walk; and send rain upon Thy land, which Thou hast given to Thy people for an inheritance."

R. Ḳeṭina said: Rain is withheld only on account of the neglect of the Torah, as it is said (Eccl., 10.18): "By slothfulness the rafters sink in," that is to say on account of the indolence of the Israelites, who neglect the study of the Torah, the enemy of the Holy One, blessed be He, becomes impoverished; for mak means poor, as it is said (Lev., 27.8): "But if he be poorer than thy estimation," while meḳāreh denotes the Holy One, blessed be He, as it is said (Ps., 104.3): "Who layest the beams of Thine upper chambers in the waters." R. Joseph said: I derive it from this verse (Job, 37.21): "And now men see not the light which is bright in the skies, but the wind passeth and cleanseth them," for or (light) means the Torah, as it is said (Prov., 6.23): "For the commandment is a lamp and the law is light."

R. 'Ami further said: One's prayer is not accepted unless he puts his heart in his hands, as it is said (Lam., 3.41): "Let us lift up our heart with our hands unto God in the heavens." After R. 'Ami had left, R. Samuel b. Nahamani placed an Amora by his side and discoursed as follows: "But they beguiled Him with their mouth, and lied unto Him with their tongue. For their heart was not steadfast with Him, neither were they faithful in His covenant." And yet "He, being full of compassion, forgiveth iniquity" (Ps., 78.36-38). Do not R. 'Ami and R. Samuel contradict one another? No, one refers to individual, the other to communal, prayers.

R. 'Ami also said: Rain comes down only for the sake of men of faith, as it is said (Ps., 85.12): "Truth springeth out of the earth and righteousness hath looked down from heaven." R. Ḥanina said: Come and learn the greatness of men of faith from the story about the weasel and the well. If this is the reward of one who trusts in a weasel and a well, how much more so when one trusts in God, the Holy One, blessed be He!

R. Johanan said: He who conducts himself righteously here below is judged strictly in the heaven above, as it is said, "Truth springeth out of the earth and righteousness hath looked down from heaven." R. Ḥiyya b. 'Abba derives this lesson from this verse (Ps., 90.11): "And Thy wrath according to the fear that is due unto Thee." Resh Laḳish derives it from this verse (Is., 64.4): "Thou didst take away him that joyfully worked righteousness."

the expression "bear" is used in connection with a woman and with reference to the soil; the expression "remember" is also used both in reference to a woman and the soil. "Shutting up" is said with reference to woman (Gen., 20.18): "For the Lord had fast closed up all the wombs"; and with reference to rain, it is said (Deut., 11.17): "And He will shut up the heavens"; "bear" is said of a woman, as it is written (Gen., 30.23): "And she conceived and bore a son"; and is also said of the soil, as it is written (Is., 55.10): "And maketh it bring forth and bud"; "remember" is used in connection with woman, as it is said (Gen., 21.1): "And the Lord remembered Sarah"; and it is said also of the soil, as it is written (Ps. 65.10): "Thou hast remembered the earth, and watered her, greatly enriching her with the river of God that is full of water."

In the days of R. Samuel b. Nahamani there was a famine accompanied with pestilence. Said the Rabbis, what are we to do? One cannot pray at once for the cessation of two afflictions; let us therefore pray for the staying of the pestilence and let us suffer famine. But R. Samuel b. Nahamani advised: Let us pray for the cessation of the famine, for when the Merciful gives plenty, He gives it to the living, as it is said (Ps., 145.16): "Thou openest Thy hand and satisfiest every living thing with favour." But whence do we know that it is not proper to pray for two things at the same time? It is written (Ezra, 8.23): "So we fasted and besought our God for this." The word "this" implies that there was yet another thing to pray for. In Palestine it was derived in the name of R. Zera from this verse (Dan., 2.18): "That they would desire mercies of the God of heaven concerning this secret." The implication of "this" is that there was also another thing to be desired.

R. Johanan said: The day of rain is as important as that of the gathering of the exiled (Israelites), for it is said (Ps., 126.4): "Turn our captivity, O Lord, as the streams in the dry land," the word 'afiḳim (streams) meaning rain, as it is said (Ps. 18.16): "And the channels of water appeared." R. Johanan further said: Great is the day of rain, for then even armies must stop fighting, as it is said (Ps. 65.11): "Watering her ridges abundantly, settling down the furrows thereof." R. Johanan further said: Rain is withheld only on account of those who subscribe to charity in public and refuse to pay, for it is said (Prov., 25.14): "As vapours and wind without rain, so is he that boasteth himself of a false gift." R. Johanan further said: What is the meaning of the verse (Deut., 14.22):

R. Johanan said: The day of rain is as important as that of the gathering of the exiled (Israelites), for it is said (Ps., 126.4): "Turn our captivity, O Lord, as the streams in the dry land," the word 'afiḳim (streams) meaning rain, as it is said (Ps. 18.16): "And the channels of water appeared." R. Johanan further said: Great is the day of rain, for then even armies must stop fighting, as it is said (Ps. 65.11): "Watering her ridges abundantly, settling down the furrows thereof." R. Johanan further said: Rain is withheld only on account of those who subscribe to charity in public and refuse to pay, for it is said (Prov., 25.14): "As vapours and wind without rain, so is he that boasteth himself of a false gift." R. Johanan further said: What is the meaning of the verse (Deut., 14.22):

R. Johanan said: The day of rain is as important as that of the gathering of the exiled (Israelites), for it is said (Ps., 126.4): "Turn our captivity, O Lord, as the streams in the dry land," the word 'afiḳim (streams) meaning rain, as it is said (Ps. 18.16): "And the channels of water appeared." R. Johanan further said: Great is the day of rain, for then even armies must stop fighting, as it is said (Ps. 65.11): "Watering her ridges abundantly, settling down the furrows thereof." R. Johanan further said: Rain is withheld only on account of those who subscribe to charity in public and refuse to pay, for it is said (Prov., 25.14): "As vapours and wind without rain, so is he that boasteth himself of a false gift." R. Johanan further said: What is the meaning of the verse (Deut., 14.22):

It has been said above: "R. Eliezer said, it gets sweetened in the clouds"—whence did he derive this? He derived it in the way reported by R. Isaac b. Joseph in the name of R. Johanan: In one passage we find it written (Ps., 18.12): "darkness (ḥeshkat) of waters," in another we find (II Sam., 22.12): "gathering (ḥashrat) of waters"; take the kaf (of ḥeshkat) and add it to the resh (in ḥashrat) and then read hakshārat (=improvement) of waters. What use does R. Joshua make of these two verses? He explains the matter on the basis of what was later reported by R. Dimi who, upon returning from Palestine to Babylon, said that the Palestinians used to say: when the clouds are dark they contain much water, but when they are light they contain little water.

Whose view is represented in the following Baraita (Bereshit Rabba, 4, 3): The upper waters are suspended (in the air) by a divine ordinance, and the rain is the fruit thereof, as it is said (Ps., 104.13): "The earth is full of the fruit of Thy work"? Whose view? Answer—that of R. Joshua! [R. Eliezer, however, refers this verse to the handiwork of the Holy One, blessed be He.]

Whose view is expressed in the verse (Ps., 104.13): "Who waterest the mountains from Thine upper chambers,"—which was interpreted by R. Johanan to mean the upper waters of the Holy One, blessed be He? Whose view?—that of R. Joshua! But how does R. Eliezer explain this verse? He would say that inasmuch as the moisture first rises to the upper regions, it appears as if the rain came from the upper waters.

Whose view does R. Ḥanina follow who, commenting upon the verse (Ps., 33.7): "He gathereth the waters of the sea together as a heap, He layeth up the deeps in storehouses," says, that it is the deeps that cause the storehouses to fill themselves with grain? Whose view?—that of R. Eliezer! But how does R. Joshua explain this verse? According to him this verse

Our Rabbis have taught: If an individual separates from the community when the latter is in distress, the two ministering angels that accompany every man, place their hands upon his head and say, such and such a man who separated himself from the community shall not live to see the comfort of the community. Another Baraita reads: When the community is in distress one should not say, I will go home, eat and drink, and peace will be upon my soul. And if he does so, Scripture says of him (Is., 22.13): "And behold joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine—'let us eat and drink, for to-morrow we shall die.'" Now, what are the words that follow this verse? "And the Lord of hosts revealed Himself in mine ears, surely this iniquity shall not be expiated by you till ye die." This is the way of the average people, but what is the way of the wicked? "Come ye (say they), I will fetch wine and we will fill ourselves with strong drink; and tomorrow shall be as this day, and much more abundant" (Is., 56.12). But what are the words that follow? "The righteous perisheth, and no man layeth it to heart" (ibid., 57. 1). One should therefore afflict himself with the community, for thus we find that Moses afflicted himself out of sympathy with the community, as it is said (Ex., 17. 12): "But Moses's hands were heavy and they took a stone and put it under him, and he sat thereon." Now, did not Moses have a cushion or a pillow to sit upon? But Moses said to himself, as Israel is in trouble I will also share it with them. If a person should say, however, Who is going to testify against me? Yea, the stones of a man's house and the beams of a man's roof testify against him, as it is said (Hab., 2.11): "For the stone shall cry out of the wall, and the beam out of the timber shall answer it." R. Shila said, the two ministering angels that accompany a man testify against him, for it is said (Ps., 91. 11): "For He will give His angels charge over thee, to keep thee in all thy ways." R. Ḥidḳa says, one's soul testifies against him, for it is said (Micah, 7. 5): "Keep the doors of thy mouth from her that lieth in thy bosom." The other sages said, one's own limbs testify against him, for it is said (Is., 43. 12): "Ye are My witnesses, saith the Lord, and I am God."

"Just and right is He" (ibid.): It was said that when man departs this life, all his deeds are enumerated before him and he is told, thus hast thou done in that place on that day. He, admitting it, says: Yes! and is then told: Sign (the record)! and he signs, as it is said (Job, 37. 7): "He sealeth up the hand of every man." Not only that, but he even acknowledges the justice of the verdict and says, you have judged me rightly, as it is said (Ps., 51. 6): "That Thou mayest be justified when Thou speakest, and be in the right when Thou judgest."

(Is., 49. 7): "Kings shall see and arise." "Princes will have to prostrate themselves," as it is written (ibid.): "Princes and they shall prostrate themselves." R. Zera or, as some say, R. Samuel b. Nahamani, raised an objection: If Scripture said, "they shall prostrate themselves," it would mean what you maintained, but since it says, "and they shall prostrate themselves," it indicates that they will have to do both. Said R. Naḥman: We say in addition that not all will share in light and not all in gladness, but the righteous will have light and the upright will have gladness. As to the righteous having light, it is written (Ps., 97. 11): "Light is sown for the righteous," and as for the upright having gladness, it is written (ibidem): "And gladness for the upright in heart."

Why do they put wood-ashes on the Torah scroll? Said R. Judah b. Pazzi, this means to say: "I will be with him in trouble" (Ps., 91. 15); Resh Laḳish said, it means to say: "In all their affliction He was afflicted" (Is., 63. 9). Said R. Zera: When I saw wood-ashes put on the Torah, I trembled in my whole body.

A certain man was sentenced in the court of Raba to be lashed because he had sexual intercourse with a Gentile woman. Raba had the lashing administered to him, and the man died of the effects. The matter came to the hearing of king Shabur (Sapor), who wanted to punish Raba for the deed, but 'Ifra 'Ormuzd, mother of king Shabur, said to him: "Have no quarrels with the Jews, because anything they ask of their God, He does for them." Said he: "What, for instance?" "They pray for rain," she replied, "and rain comes." Said he: "That is because it is the season when rain is due, let them pray for it now, in the equinox of Tammuz, and bring down rain!" 'Ifra 'Ormuzd thereupon sent word to Raba that he should concentrate his mind and pray for rain. Raba did so, but no rain came. Said he: "Master of the world! 'O God, we have heard with our ears, our fathers have told us, what work Thou didst in their days, in the days of old' (Ps., 44.2), but we did not see it with our own eyes." Immediately a heavy rain fell, so that the gutters of Maḥuza carried the water into the Tigris. Thereupon Raba's father appeared to him in a dream, saying: "Is there another man who puts Heaven to so much trouble! Change thy place." (He did so and) the next morning he found that his bed was scratched with knives.

R. Ḥiyya b. Luliani once discoursed: Why is it written (Ps., 92. 13): "The righteous shall flourish like the palm-tree; he shall grow like a cedar in Lebanon?" If the righteous is compared to a palm-tree, why is he compared to a cedar, and if he is compared to a cedar why should he be compared to a palm-tree? Because if Scripture had only mentioned the palm-tree and not the cedar, one might have said that just as a palm-tree