עֲשֵׂה לְךָ, מִשֶּׁלְּךָ. עֲשֵׂה לְךָ, לְךָ אַתָּה עוֹשֶׂה וְאֵין אַתָּה עוֹשֶׂה לְאַחֵר, אַתָּה מִשְׁתַּמֵּשׁ בָּהֶן וְאֵין אַחֵר מִשְׁתַּמֵּשׁ בָּהֶן. תֵּדַע לְךָ, שֶׁהֲרֵי יְהוֹשֻׁעַ תַּלְמִידוֹ שֶׁל מֹשֶׁה לֹא נִשְׁתַּמֵּשׁ בָּהֶן אֶלָּא בְּשׁוֹפָרוֹת. כְּשֶׁבָּא לְהִלָּחֵם בִּירִיחוֹ, נִתְכַּנְּסוּ לִירִיחוֹ שֶׁבַע אֻמּוֹת, שֶׁנֶּאֱמַר: וַתַּעַבְרוּ אֶת הַיַּרְדֵּן וַתָּבֹאוּ אֶל יְרִיחוֹ וַיִּלָּחֲמוּ בָכֶם בַּעֲלֵי יְרִיחוֹ הָאֱמֹרִי וְהַפְּרִזִּי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַגִּרְגָּשִׁי הַחִוִּי וְהַיְבוּסִי וָאֶתֵּן אוֹתָם בְּיֶדְכֶם (יהושע כד, יא). וְכִי שֶׁבַע אֻמּוֹת הָיוּ בַּעֲלֵי יְרִיחוֹ שֶׁהַכָּתוּב אוֹמֵר בַּעֲלֵי יְרִיחוֹ הָאֱמֹרִי וְגוֹ'. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, יְרִיחוֹ הָיְתָה סוֹגָרָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל. אָמְרוּ, אִם נִכְבְּשָׁה יְרִיחוֹ, מִיָּד כָּל הָאָרֶץ נִכְבֶּשֶׁת, לְפִיכָךְ נִתְכַּנְּסוּ לְתוֹכָהּ שֶׁבַע אֻמּוֹת. וּמַה כְּתִיב שָׁם. וַיָּרַע הָעָם וַיִּתְקְעוּ בַּשּׁוֹפָרוֹת (יהושע ו, כ), מְלַמֵּד, שֶׁאֲפִלּוּ יְהוֹשֻׁעַ תַּלְמִידוֹ לֹא נִשְׁתַּמֵּשׁ בָּהֶן. וְלֹא תֹּאמַר, יְהוֹשֻׁעַ בִּלְבַד, אֶלָּא מֹשֶׁה רַבֵּינוּ עַצְמוֹ עַד שֶׁהוּא בַּחַיִּים, נִגְנְזוּ. אָמַר רַבִּי יִצְחָק, הֲרֵי זֶה שֶׁמּשֶׁה אוֹמֵר, כְּשֶׁהוּא בָּא לְהִפָּטֵר מִן הָעוֹלָם, הַקְהִילוּ אֵלַי אֶת כָּל רָאשֵׁי שִׁבְטֵיכֶם (דברים לא, כח). וְהֵיכָן הָיוּ הַחֲצוֹצְרוֹת שֶׁלֹּא הָיָה אוֹמֵר לָהֶם תִּקְעוּ בָּהֶן וְיִתְכַּנְּסוּ אֶלָּא שֶׁעַד הוּא בְּחַיָּיו, נִגְנְזוּ. אָמַר רַבִּי יְהוֹשֻׁעַ דְּסַכְנִין בְּשֵׁם רַבִּי לֵוִי, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: אֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת (קהלת ח, ח). הֱוֵי, עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרוֹת, לְךָ אַתָּה עוֹשֶׂה וְאֵין אַתָּה מִשְׁתַּמֵּשׁ בָּהֶן כָּל יְמֵי חַיֶּיךָ. דָּבָר אַחֵר, עֲשֵׂה לְךָ, אַתָּה מִשְׁתַּמֵּשׁ בָּהֶן שֶׁאַתָּה מֶלֶךְ, וְאֵין אַחֵר מִשְׁתַּמֵּשׁ בָּהֶן אֶלָּא דָּוִד הַמֶּלֶךְ, שֶׁנֶּאֱמַר: וַיַּעַמְדוּ הַלְּוִיִּם וְגוֹ', וְהַשִּׁיר מְשׁוֹרֵר וְהַחֲצוֹצְרוֹת מְחַצְּרִים (דה״ב כט, כו-כח). אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לַבְּרָכָה, אַף הַחֲצוֹצְרוֹת שֶׁהָיוּ בַּמִּקְדָּשׁ, נִגְנְזוּ. אֲבָל דָּוִד הַמֶּלֶךְ, הָיָה מִשְׁתַּמֵּשׁ בְּכִנּוֹר, שֶׁנֶּאֱמַר: עוּרָה כְבוֹדִי, עוּרָה הַנֵּבֶל וְכִנּוֹר (תהלים נז, ט). אָמַר רַבִּי שִׁמְעוֹן חֲסִידָא, כִּנּוֹר הָיָה תָּלוּי לְמַעְלָה מִן מִטָּתוֹ שֶׁל דָּוִד. כֵּיוָן שֶׁהִגִּיעַ חֲצוֹת לַיְלָה, רוּחַ צְפוֹנִית מְנַשֶּׁבֶת בּוֹ וּמְנַגֵּן מֵאֵלָיו. מִיָּד הָיָה עוֹמֵד דָּוִד וְכָל תַּלְמִידָיו וְהָיוּ עוֹסְקִין בַּתּוֹרָה, וְהָיוּ יְגֵעִים וּמְנַדְּדִין שֵׁנָה מֵעֵינֵיהֶם וְהוֹגִים בַּתּוֹרָה עַד עַמּוּד הַשַּׁחַר. לְפִיכָךְ הָיָה אוֹמֵר דָּוִד, עוּרָה כְבוֹדִי, עוּרָה הַנֵּבֶל וְכִנּוֹר, אֲעִירָה שַׁחַר (שם). דֶּרֶךְ הַשַּׁחַר לִהְיוֹת מְעוֹרֵר בְּנֵי אָדָם, אֲבָל אֲנִי מְעוֹרֵר אֶת הַשַּׁחַר. דָּבָר אַחֵר, עוּרָה כְבוֹדִי. מַהוּ כְּבוֹדִי. מִפְּנֵי כְּבוֹד יוֹצְרִי. שֶׁהָיָה יִצְרוֹ אוֹמֵר לוֹ: דָּוִד, הֲלֹא אַתָּה מֶלֶךְ. דֶּרֶךְ הַמְּלָכִים לִהְיוֹת יְשֵׁנִים עַד שָׁלֹש שָׁעוֹת בַּיּוֹם, וְלָמָּה אַתָּה עוֹמֵד חֲצוֹת לַיְלָה. וְהָיָה אוֹמֵר לוֹ: עוּרָה כְבוֹדִי. אֵין כְּבוֹדְךָ לִפְנֵי כְּבוֹד יוֹצְרְךָ כְּלוּם. לְכָךְ נֶאֱמַר: עוּרָה כְבוֹדִי וְגוֹ'. חֲצוֹת לַיְלָה אָקוּם לְהוֹדוֹת לְךָ (תהלים קיט, סב). אָמַר דָּוִד, חַיָּב אֲנִי לַעֲמֹד בַּחֲצוֹת הַלַּיְלָה וּלְקַלֶּסְךָ עַל פְּלָאוֹת שֶׁעָשִׂיתָ עִם זְקֶנְתִּי בַּחֲצִי הַלַּיְלָה, דִּכְתִיב: וַיְהִי בַּחֲצִי הַלַּיְלָה וְיֶחְרַד הָאִישׁ וְיִלָּפֵת וַיֹּאמֶר מִי אֶת, וַתֹּאמַר אֲנֹכִי רוּת אַמָּתֶךָ (רות ג, ח-ט). אָמַר רַבִּי יְהוּדָה הַלֵּוִי בַּר שָׁלוֹם, אָמְרָה לוֹ: בִּדְבָרִים אַתָּה מוֹצִיאֵנִי. אָמַר לָהּ: חַי ה', אֵינִי מוֹצִיאֵךְ בִּדְבָרִים. חַי ה', מְלַמֵּד, שֶׁהִשְׁבִּיעַ לְיִצְרוֹ שֶׁהָיָה מְקַטְרְגוֹ וְאוֹמֵר לוֹ: אַתָּה פָּנוּי וְהִיא פְּנוּיָה, הֲרֵי הַשָּׁעָה שֶׁתִּזָּקֵק לָהּ. מִיָּד נִשְׁבַּע אוֹתוֹ הַצַּדִּיק, חַי ה'. כְּלוֹמַר, אֵינִי נוֹגֵעַ בָּהּ בְּזוֹ הַלַּיְלָה. וְלֹא בֹּעַז לְבַד, אֶלָּא כָּל הַצַּדִּיקִים מַשְׁבִּיעִין לְיִצְרָן. שֶׁכֵּן אַתְּ מוֹצֵא בְּדָוִד כְּשֶׁנָּפַל שָׁאוּל בְּיָדוֹ, מַה כְּתִיב שָׁם, וַיֹּאמֶר דָּוִד, חַי ה' כִּי אִם ה' יִגָּפֶנּוּ אוֹ יוֹמוֹ יָבֹא וָמֵת אוֹ בַּמִּלְחָמָה יֵרֵד וְגוֹ' (ש״א כו, י). לָמָּה נִשְׁבַּע שְׁתֵּי פְעָמִים. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, הָיָה יִצְרוֹ בָּא וְאוֹמֵר לוֹ: אִלּוּ נָפַלְתָּ אַתָּה בְּיָדוֹ, לָא הָיָה מְרַחֵם עָלֶיךָ וְהָיָה הוֹרְגְךָ. וּמִן הַתּוֹרָה, מֻתָּר לְהָרְגוֹ, שֶׁהֲרֵי רוֹדֵף הוּא. לְפִיכָךְ קָפַץ וְנִשְׁבַּע שְׁתֵּי פְּעָמִים חַי ה', שֶׁאֵינִי הוֹרְגוֹ. אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, אַתָּה יוֹדֵעַ כֹּחוֹ שֶׁל יֵצֶר הָרַע שֶׁהוּא קָשֶׁה. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, סַלְּקוּ אוֹתוֹ קִמְעָא קִמְעָא בָּעוֹלָם הַזֶּה, וַאֲנִי מַעֲבִירוֹ מִכֶּם לֶעָתִיד, שֶׁנֶּאֱמַר: סוֹלוּ סוֹלוּ הַמְּסִלָּה סַקְּלוּ מֵאֶבֶן (ישעיה סב, י). וְכֵן הוּא אוֹמֵר, סוֹלוּ סוֹלוּ פָּנוּ דֶּרֶךְ, הֲרִימוּ מִכְשׁוֹל מִדֶּרֶךְ עַמִּי (שם נז, יד). וְלָעוֹלָם הַבָּא, אֲנִי עוֹקְרוֹ מִכֶּם, שֶׁנֶּאֱמַר: וַהֲסִירוֹתִי אֶת לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָהֶם לֵב בָּשָׂר (יחזקאל לו, כו). כָּךְ דָּרַשׁ רַבִּי תַּנְחוּמָא בַּר אַבָּא. (Numb. 10:2 translated literally:) “Make for yourself (lekha),” [i.e.,] at your own expense (literally: from what belongs to you [lekha]).27Numb. R. 15:16. (Ibid.:) “Make for yourself.” For yourself you shall make [them] and not for others. You are to use them, and no one else is to use them. You yourself know that in the case of his disciple Joshua, he did not use those [trumpets] but horns (shofars). When they came to fight against Jericho, there gathered in Jericho seven peoples. It is so stated (in Josh. 14:11), “When you crossed the Jordan and came unto Jericho, the citizens of Jericho, the Amorites, the Perizzites, [the Canaanites, the Hittites, the Girgashites,] the Hivites, and the Jebusites fought against you." Did seven peoples make up the citizens of Jericho, in that it says [here], “the citizens of Jericho: the Amorites….” R. Samuel bar Nahmani said, “Jericho was the door bolt [for unlocking] the land of Israel. They said, ‘If Jericho is conquered, the whole land will be conquered immediately.’ For that reason seven peoples gathered within it.” What is written (in Josh. 6:20)? “So the people shouted when [the priests] blew on the horns.” [This] teaches that even though Joshua was [Moses'] disciple, he did not use them (i.e. the silver trumpets). Moreover you should not say [this only] about Joshua but even [about] our master Moses, [in that the trumpets] were hidden while he was [still] alive. R. Isaac said, “Note that when Moses was going to depart this world, he said (in Deut. 31:28), ‘Gather unto me all the elders of your tribes [and your officials].’ But where were the trumpets? After all, he did not say, ‘Blow on them for [those people] to gather.’ It is simply that [it was already] while he was [still] alive that they were hidden.” R. Joshua of Sikhnin said in the name of R. Levi, “It was to fulfill what was said (in Eccl. 8:8), ‘nor is there control on the day of death….’” Ergo (in Numb. 10:2), “Make for yourself....” Make it for yourself, but you shall not use them all the days of your life. Another interpretation (of Numb. 10:2), “Make for yourself.” You are to use them because you are a king, but another is not to use them except King David, as stated (in II Chron. 29:26, 28), “And the Levites stood… the song was sung and the trumpets were blown.”28Numb. R. 15:16. Our masters have said, “The trumpets that were in the sanctuary were also hidden, but King David used the harp, as stated (in Ps. 57:9), ‘Awake, my glory; awake, O lyre and harp.’” R. Shimon Hassida said, “A harp was hanging above David's bed.29yBer. 1:1 (2d); Ber. 3:b; PRK 7:4; PR 17:3; M. Pss. 22:8; Ruth R. 6:1; Lam. R. 2:19 (22). When midnight arrived, a north wind would blow strongly on it, and it would play of its own accord. Immediately David and the students would arise to occupy themselves with the Torah; and driving sleep from their eyes, they would meditate on the Torah until the dawn arose. Therefore, David said (ibid.), ‘Awake, my glory.’ It is customary for the dawn to awaken the people, but (ibid. cont.) ‘I will awaken the dawn.’” Another interpretation (of Ps. 57:9), “Awake my, glory.” What is the meaning of “my glory?” [My glory is] due to the glory of my Creator. For the [evil] drive would say to him, “David, are you not a king? It is customary for kings to arise at three hours into the day; so why are you arising at midnight?” Then [David] said to it, “Empty is my glory. My glory is nothing before the glory of my Creator.” It is therefore stated, “Awake my glory (words which can also be rendered: empty is ['urah] my glory.”30The form ‘urah can be either a simple imperative (AWAKE) from the root ‘WR or a past intensive passive (WAS EMPTY) from the root ‘RH. (Ps. 119:62:) “At midnight I will arise to praise You.” David said, “It is my duty to arise at midnight and to praise You for the wonders that You have done with my ancestor (Ruth) at midnight.” It is so stated (in Ruth 3:8–9), “Now it came to pass at midnight that the man was startled, [so he turned aside, and here was a woman lying at his feet]. Then he said, ‘Who are you?’ And she said, ‘I am your handmaid Ruth.’” R. Judah bar Shallum the Levite said, “She said to him, ‘Are you sending me away with [mere] words?’ He said to her (Ruth 3:13) ‘”As the Lord lives,” I am not sending you away with [mere] words.’” (Ruth 3:13:) “As the Lord lives.” [This oath] teaches that he had imposed an oath on his [evil] drive, which was inciting him by saying to him, “You are an unmarried man and she is an unmarried woman. Now is the time to seduce her.” Immediately this righteous man swore, “As the Lord lives, I am not touching her tonight.” And not only Boaz, but all the righteous impose an oath on their [evil] drive. Thus you find it so with David, for when Saul fell into his hands, what did David say (in I Sam. 26:10)? “And David said, ‘As the Lord lives, the Lord shall smite him; either he will die when his day comes or he will go down and perish in battle; [the Lord forbid that I lay my hand on the Lord's anointed].’” Why did he swear two times? R. Samuel bar Nahman said, “His [evil] drive came and said to him, ‘If you had fallen into his hand, he would have shown you no mercy and killed you. [Moreover] according to the Torah it is permissible to kill him, since here he is pursuing [you].’ He therefore hastened to swear two times, ‘As the Lord lives, I will not kill him.’” Israel said to the Holy One, blessed be He, “Master of the universe, You know the power of the evil drive, how strong it is.” The Holy One, blessed be He, said to them, “Remove it little by little in this world, and I will take it away from you in the future.” Thus it is stated (in Is. 62:10), “build up, complete the highway31The biblical text renders, BUILD UP, BUILD UP THE HIGHWAY. [take away some stone] (i.e. the evil drive)!” It also says (in Is. 57:14), “Build up, build up; clear out a way; remove an obstacle (i.e. the evil drive) from the way of my people!” Then in the world to come I will root it out of you, as stated (in Ezek. 36:26), “I will remove the heart of stone from your flesh.” Thus has R. Tanhuma bar Abba interpreted.