Midrasch zu Tehillim 23:5

Before the waters were gathered together the depths were created. These are the depths which are beneath the earth; for the earth is spread upon the water like a ship which floats in the midst of the sea, so likewise is the earth spread out over the water, as it is said, "To him that spread forth the earth above the waters…" (Ps. 136:6). He opened an entrance to the Garden of Eden because thence were planted upon the face of all the earth all kinds of trees yielding fruit according to their kind, and all kinds of herbs and grass thereof, and in them (was seed), as it is said, "Wherein is the seed thereof, upon the earth" (Gen. 1:11). He prepared a table for the creatures whilst as yet they were not created, as it is said, "Thou preparest a table before me" (Ps. 23:5). All the fountains arise from the depths to give water to all creatures.

Another interpretation (of Lev. 27:2), “When anyone explicitly vows”: The nations say (in Micah 6:6-7), “With what shall I come before the Lord, bow myself before God on high, [….] Does the Lord want thousands of rams […] shall I give my firstborn for my transgression, the fruit of my belly for the sin of my soul?” The Holy One, blessed be He, said to them, “Do you want to offer your children to Me? Neither your children nor your sacrifices do I want. For my children I have given a Parashah on value equivalents (in Lev. 27:1-8) and a Parashah on sacrifices, as it is their sacrifices that are beloved in front of Me.” And so it says (in Ps. 37:16), “Better is the little of the righteous.” You yourself know what is at the beginning of the book (in Lev. 1:2), “Speak unto the Children of Israel, and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “of you,” and not "of the nations." Then at the end of the book [one finds (in Lev. 27:2),] “Speak unto the Children of Israel and say unto them, ‘When anyone explicitly [vows].’” It also says (in Ps. 147:19), “He declares His words to Jacob….” The Holy One, blessed be He, said to Israel. “If you bring before me your value equivalents, I will ascribe it to you as if you had offered up your lives before Me.” It is therefore stated (in Lev. 27:2), “When anyone explicitly vows [to the Lord the value of human beings].” The Holy One, blessed be He, said, “By virtue of the value equivalents (rt.: 'rk) I am saving you from the [fiery] preparation (rt.: 'rk) of Geihinnom,²³Cf. Exod. R. 50:5. as stated (in Is. 30:33), “For Topheth has been prepared (rt.: 'rk) from of old.” And I will prepare a table before you, just as David has stated (in Ps. 23:5), “You prepare a table before me in the presence of my enemies; You anoint my head with oil; my cup overflows.”

[Another interpretation] (of Lev. 27:2:) WHEN ANYONE EXPLICITLY VOWS. The nations say (in Micah 6:6–7): WITH WHAT SHALL I COME BEFORE THE LORD, BOW MYSELF BEFORE GOD ON HIGH? [….] DOES THE LORD WANT THOUSANDS OF RAMS […? SHALL I GIVE MY FIRSTBORN FOR MY TRANSGRESSION, THE FRUIT OF MY BELLY FOR THE SIN OF MY SOUL?] The Holy One said to them: Do you want to offer your children to me? Neither your children nor your sacrifices do I want. For my children I have given a parashah on values (in Lev. 27:1–8) and a parashah on sacrifices, < i.e. > which of your offerings are acceptable to me (in Lev. 1). And so it says (in Ps. 37:16): BETTER IS THE LITTLE THAT THE RIGHTEOUS ONE HAS. You yourself know what is at the beginning of the book (in Lev. 1:2): SPEAK UNTO THE CHILDREN OF ISRAEL, [AND SAY UNTO THEM]: WHEN ONE OF YOU PRESENTS AN OFFERING, < i.e. > OF YOU, and not "of the nations." Then at the end of the book < one finds > (in Lev. 27:2): SPEAK UNTO THE CHILDREN OF ISRAEL AND SAY UNTO THEM: WHEN ANYONE EXPLICITLY VOWS…. It also says (in Ps. 147:19): HE DECLARES HIS WORDS TO JACOB…. The Holy One said to Israel: If you bring before me your value equivalents, I will ascribe it to you as if you had offered up your lives before me. It is therefore stated (in Lev. 27:2): WHEN ANYONE EXPLICITLY VOWS TO THE LORD THE VALUE OF HUMAN BEINGS…. The Holy One said: By virtue of the value equivalents (rt.: 'RK) I am saving you from the < fiery > preparation (rt.: 'RK) of Gehinnom,³⁵Cf. Exod. R. 50:5. as he has written about it (in Is. 30:33): FOR TOPHETH HAS BEEN PREPARED (rt.: 'RK) FROM OF OLD; and I will prepare a table before you, just as David has stated (in Ps. 23:5): YOU PREPARE A TABLE BEFORE ME IN THE PRESENCE OF MY ENEMIES; YOU ANOINT MY HEAD WITH OIL; MY CUP OVERFLOWS.

It was after R. Tarphon and the elders had been occupied for a long time discussing the section concerning the manna that R. Elazar of Modein, who was among them, answered, saying: "The manna which came down to Israel in the desert was sixty cubits high." Thereupon R. Tarphon said to him: "Modite! How long wilt thou rake words together and bring them up against us (what authority have you for your assertions)?" "Rabbi," answered he, "I take my theory from the following passages (Gen. 7, 20) Fifteen cubits upward did the war ters prevail, and the mountains were covered. Does this mean that the water was fifteen cubits above the valley or fifteen cubits above the mountains? Did then the water stand like walls [so that it could be measured]? And besides, how could the ark ascend the mountains? Therefore, [we must explain it as follows], first of all apply the former passage (Ib. 11), … were all the fountains of the great deep broken up, until they were level with the mountains; and then apply the passage, fifteen cubits upward did the water prevail, etc. Let us see which measure is larger, the one of Divine goodness or of evil dispensation? Surely the measure of Divine goodness is larger than that of evil dispensation. Now, concerning the measure of evil dispensation, it is said (Ib. ib. 11) and the windows of heaven were opened; and concerning the measure of Divine goodness, it is written (Ps. 78, 23) And the doors of heaven He opened; and He caused to rain manna unto thee; and we have been taught as to how many window spaces a door space contains; viz., four windows to each door space. Hence there are eight window spaces, [and since at the evil dispensation when water came from two windows, it comprised fifteen cubits above the earth], therefore the manna [which came from eight windows] must have been sixty cubits high, [four times the amount]." We are taught in a Baraitha: Issi b. Juda says: "The manna which ascended for Israel was increased by itself in height till all the kings of the East and the West saw it, as it is said (Ib. 23, 15) Thou preparest for me a table in the presence of my assailants." "From this we infer," said Abaye, "that the [wine] cup of King David in the future world will hold two hundred and twenty-one quarts, as it is said (Ib. ib. b) My cup runneth over. The word cup (Kossi) equals in numerical value the above number. But how can Rabbi Elazar the Modite compare both things, since the flood lasted for forty days and the manna lasted only a short time; again, the flood did the work, for the entire world while the manna was merely for Israel alone. Hence the measure ought to be much more. We must, therefore, say that R. Elazar the Modite makes the inference by analogy of P'thicha, p'thicha, mentioned in both places.

Wisdoms have built her house (Proverbs 9:1): This is the Torah that has created all of the worlds; it hewed out pillars seven which is hewed from the seven firmaments and given to people. Another [understanding] - Wisdoms have built her house: The Holy One, blessed be He said, "If a man merits and studies Torah and wisdom, he is considered in front of Me as if he stood up entirely all of the world; it hewed out pillars seven these are seven lands - if a man merits and sustains it, he inherits seven lands, and if not, he is divided among seven lands. She prepared her meat, she mingled her wine (Proverbs 9:2): Rabbi Abahu said, "This is Esther the Queen, as at the time that trouble came to Israel in the days of Mordekhai, what did she do? She set up a meal for Achashverosh and Haman the evildoer and she got him very drunk with wine, and the evildoer thought to himself that she was granting him honor and he did not know that she opened a trap for him - from that which she got him drunk with wine, she acquired her people forever; she even prepared her table that she set herself up a table in this world and in the world to come. And what is that? That is the good name that she acquired in this world and in the world to come; since all of the holidays are to be nullified in the future but the days of Purim will not be nullified, as it is stated (Esther 9:28), 'And these days of Purim will not be rescinded from the Jews.'" Rabbi Elazar said, "Also Yom Kippur will forever not be nullified, as it is stated, 'And it will be to you for an everlasting statute to atone for the Children of Israel from all of their sins once a year.'" Another [understanding]: she even prepared her table: This is the Torah, that sets up a table for one who is involved with it, in this world and in the next world, as it is stated (Ezekiel 41:22), "and He spoke to me, 'This is the table that is in front of the Lord.'" Another [understanding]: she even prepared her table: It once happened that Rabbi Akiva was imprisoned in jail and Rabbi Yehoshua the Garsi, his student, was serving him. [On] the eve of the holiday, [the latter] departed from him and went to his house. Eliyahu came and stood at the entrance of his house. He said to him, "Peace be unto you, my teacher." He said [back] to him, "Peace be unto you, my teacher and master." He said to him, "Is there nothing that you require? He said to him, "I am a priest and I have come to tell you that Rabbi Akiva has died in jail." Immediately they both went to the jail and found the opening of the gate of the jail open and the minister of the jail was sleeping and all of the people that were in the jail were [also] sleeping; and they lay Rabbi Akiva on the bed and went out [with him]. Immediately Eliyahu, may he be remembered for the good, attended to him and took him on his shoulders. And when Rabbi Yehoshua the Garsi saw this, he said to Eliyahu, "My teacher, did you not say to me, I am Eliyahu [the] priest, and a priest is forbidden to become impure through [contact with a dead [body]!" He said [back] to him, "It is enough for you, Rabbi Yehoshua, my son, God forbid - as there is no impurity from the righteous, and also not from their students." And they carried him the whole night until they reached the mansion house of Caesarea. And when they reached there, they went up three steps and went down inclines and a cave opened in front of them and there they saw a chair and a bench and a candelabra. And they laid down Rabbi Akiva on the bed and left. And when they went out, the cave sealed and the lamp on the candelabra became lit. And when Eliyahu saw this, he opened and said, "Happy are the righteous and happy are those that toil in the Torah and happy are those that fear God - as covered and hidden and reserved for you is a place in the Garden of Eden in the future to come. Happy are you Rabbi Akiva, that you should find a resting place prepared for you at the time of your death. That is why it is stated, 'she even prepared her table.'" And it also once happened with Rabban Gamliel, that the elders were reclining [to eat] with him and Tabi, his servant, was standing to serve him. Rabbi Elazar ben Azariya said, "Woe is to you Canaan that you obligated your children [to servitude], whether they be righteous or whether they be evil." Rabbi Yishmael said, "We have found greater than this - Avraham was the great one of the world who served the Canaanites." Rabbi Tarfon said, "We have found greater than this - the High priest serves Israel on Yom Kippur." Rabban Gamliel said to them, "You have left over the honor of the Holy One, blessed be He, and you are dealing with the honor of flesh and blood? The Holy One, blessed be He, created His world, makes the wind blow, makes the sun shine, brings down the rain, makes the due appear, makes the plants grow and sets up a table in front of each and every [person], as it is written, (Psalms 23:5), 'Set a table in front of me.' And why [does He do] so much? In the merit of Torah. Therefore Shlomo prophesied and said, 'she even prepared her table.'" Rabbi Nechemiah said, "Come and see how great is the honor of Torah: It is not enough for them, for the sages, that He prepares a table for them, but it [even] adds wisdom to their wisdom. This is what is written (Proverbs 9:9), 'Give to a wise man, and he will become even wiser; inform a righteous one, and he will increase in teaching' - If you see a Torah scholar for whom words of Torah are beloved, give him wisdom and he will become even wiser; 'inform a righteous one, and he will increase in teaching' - that since he destroys his soul to hear words of Torah, it also adds fear [of God] to him."

(Numb. 28:3:) AND YOU SHALL SAY TO THEM: THIS IS THE BURNT OFFERING <WHICH YOU SHALL OFFER TO THE LORD: TWO YEARLING LAMBS WITHOUT BLEMISH….> Not two simultaneously, but (as in vs. 4): THE ONE LAMB YOU SHALL OFFER IN THE MORNING, AND THE SECOND LAMB YOU SHALL OFFER AT TWILIGHT. R. Judah bar Simon said: None who ever lodged in Jerusalem had sin on their hands.⁴⁴Tanh., Numb. 8:13, end; Numb. R. 21:21. How so? The sacrifice of the morning atoned for the transgressions which were committed during the night, and the daily sacrifice at twilight atoned for transgressions which were committed during the day. In any case none who lodged in Jerusalem had sin on their hands, as stated (in Is. 1:21): FOR RIGHTEOUSNESS LODGES⁴⁵Although the biblical context requires a past tense for this verb, the sense of the midrash assumes a present or a future. Such a translation also fits the later use of the imperfect tense used here. THERE (i.e., in Jerusalem). The Holy One said to those Israelites: In this world you offer shewbread and sacrifices, but in the world to come I will prepare a great table for you with the nations of the world looking on in shame. It is so stated (in Ps. 23:5): YOU PREPARE A TABLE BEFORE ME IN THE PRESENCE OF MY ENEMIES; YOU ANOINT MY HEAD WITH OIL; MY CUP OVERFLOWS. It also says (in Is. 65:13 (with reference to those who forsake the LORD): BEHOLD, MY SERVANTS SHALL EAT, BUT YOU SHALL GO HUNGRY….

(16:13) "And it was in the evening that the quail arose" — whence you learn that the quail was given to them with a "darkened countenance." "and it (the quail) covered the camp": I would not know to what extent. It is, therefore, written elsewhere (Numbers 11:31) "and about two cubits deep on the ground." And it was two cubits high above the ground so that a man standing (on the ground) could take it with ease. For (the distance) from his heart down is two cubits, and from his heart up, one cubit. R. Yossi Haglili says: (Ibid.) "And it was spread around the camp about a day's journey on one side and a day's journey on the other side" for a distance of three parasangs on every side, "and about two cubits deep on the ground", and (Psalms 78:28) "and He made them (the quail) fall in the midst of their camp around their dwellings." R. Yoshiyah says (Numbers 11:31) "And He spread them over the camp": three parasangs on each side. And what is the intent of (Ibid.) "about a day's journey on this side and a day's journey on that side"? In height. Three by three, making nine (parasangs on each side). Nine and nine, eighteen (all together.) (And thus on all the sides roundabout the camp, as it is written ) (Ibid.) "and about two cubits deep on the ground" (roundabout the camp.) And it is written "And He made them fall in the midst of the camp around their dwellings." Others say: "And it was spread around the camp about a day's journey, etc.": the average (walking distance per day), ten parasangs. "and a day's journey on that side," making it twenty parasangs (all together). And it is written (Psalms 23:5) "You set a table before me in full view of my foes." I might think (that some of the quail fell) on uneven ground, (hard to come by). It is, therefore, written (Numbers 11:31, lit.,) "on the face of all the ground" — on level ground. One verse (Numbers 11:31) states "around the camp," and another (Psalms 78:28) "around their dwellings." (How are these verses to be reconciled?) It circled each dwelling. R. Eliezer says: "and about two cubits above the earth": the quail were two cubits above the ground, and Israel took them from the top (layer). Come and see how the manna descended for Israel: A north wind would come and "sweep" the desert. Then rain would come and clean the ground, and the dew would rise and the wind would blow on it and make it like golden tables, on which the manna descended. And Israel would eat it, saying: If this is what the L rd provides for those who angered Him (by their caviling), what must be the reward for the tzaddikim in the world to come! (Numbers 11:33) "the flesh was still between their teeth": They said: The "kosher" one among them ate it and became immediately diarrhetic. The wicked one among them ate it and suffered up to thirty days, viz. (Ibid.) "and the wrath of the L rd burned against them … an extremely sore plague." (Ibid. 35) "And the people journeyed from Chatzeiroth and they abode in Chatzeiroth": Now did they journey from Chatzeiroth and abide there? We are hereby apprised that they journeyed back for the sake of Miriam. (See Ibid. Chapter 12)

(Numb 28:2:) “Guard to offer it to Me at its set time.” This text is related (to Prov. 13:25), “The righteous man eats to satiate his soul.” This is Eliezer who said to Rebekah (in Gen. 24:17), “Please let me sip a bit of water,” enough to sip. (Prov. 13:25, cont.:) “But the belly of the wicked is lacking.” That is Esau who said to Jacob (in Gen. 25:30), “Please stuff me (haliteini).” R. Isaac bar Zeira said, “He opened his mouth wide like a camel and said, ‘I will open my mouth and you put it in.’” It is taught there (Mishnah Shabbat 24:3), “One may not forcibly overfeed a camel on Shabbat and one may not force-feed it. However, one may place food into its mouth (malitin).” Another interpretation (of Prov. 13:25), “The righteous man eats to satiate his soul”: This is Ruth about whom it is written (in Ruth 2:14), “and she ate her fill and had some left over.” As blessing dwelt in the mouth of that righteous woman. (Prov. 13:25, cont.:) “But the belly of the wicked is lacking.” That is the gentiles. There was a story about a gentile who made a banquet for all the people of his city: R. Dustai said, “He invited me to that banquet, with all the people of his city, and his table was not lacking any of the tasty foods of the world except for perekh nuts alone. What did he do? He took the serving table that was in front of us that was worth more than sixty talents of silver and he broke it. I said to him, ‘Why did you do this?’ He said to me, ‘You say that this world is ours and the next world is yours. If we do not [get to] eat now, when will we eat [it[?’ I read [as being] about him (Prov. 13:25, cont.), ‘but the belly of the wicked is lacking.’” (Numb. 28:3:) “And you shall say to them, ‘This is the burnt offering which you shall offer to the Lord: two yearling lambs without blemish.’” Not two simultaneously, but (as in vs. 4), “The one lamb you shall offer in the morning, and the second lamb you shall offer at twilight.” R. Judah bar Simon said, “None ever lodged in Jerusalem with sin on their hands.³⁷Numb. R. 21:21. How so? The sacrifice of the morning atoned for the transgressions which were committed during the night, and the daily sacrifice at twilight atoned for transgressions which were committed during the day.” In any case none lodged in Jerusalem with sin on their hands, as stated (in Is. 1:21), “righteousness lodges³⁸Although the biblical context requires a past tense for this verb, the sense of the midrash assumes a present or a future. Such a translation also fits the later use of the imperfect tense used here. there (i.e., in Jerusalem).” The Holy One, blessed be He, said to the Israelites, “In this world you offer shewbread, but in the world to come I will prepare a great table for you, with the idolaters looking on in shame. It is so stated (in Ps. 23:5), “You prepare a table before me in the presence of my enemies….” It also says (in Is. 65:13), “Behold, My servants shall eat, [but you shall go hungry]….”

(Exodus 16:13) "and in the morning there was a layer of dew": Scripture comes to apprise us how the manna descended for Israel: A north wind would come and "sweep" the desert. Then rain would come and clean the ground, and the dew would rise and the wind would blow on it and make it like golden tables, on which the manna descended. (Ibid. 14) "and, behold, on the face of the desert": Not on the whole desert, but on part of it. (Ibid.) "thin as hoarfrost": We are hereby apprised that it descended like ice on the ground. These are the words of R. Yehoshua. R. Eliezer Hamodai says: "And the dew layer ascended": (homiletically) there arose the prayers of our forefathers who were buried in the earth, on the face of the ground. "and, behold, on the face of the desert": Not on the whole desert, but on part of it. "dak like hoarfrost": It descended from the firmament, as it is written (Isaiah 40:22) "… who stretches out the heavens like dak." Since it descended from the firmament, I might think it descended cold. It is, therefore, written "cham" ("warm" [i.e., the samech in mechuspas looks very much like a mem]). I might think it descended with a great din. Whence is it derived that it descended silently? It is, therefore, written "hass" ("hush" [i.e., the cheth in mechuspas reads very much like a heh]). I might think that it descended on vessels. Whence do I derive that it descended only on the ground? From "as hoarfrost upon the ground." R. Tarfon says: It descended, as it were, on the palms of the L rd ("pas" in "mechuspas" is a palm). The Holy One Blessed be He stretched out His hand took the prayers of our forefathers buried in the earth and brought down the manna which is like the dew for Israel, viz. (Iyyov 33:24) "Then He will be gracious to him and will say: 'Redeem him from descending to the pit, for I have found his ransom ("kofer," as in the description of the dew, "dak kakfor.") Once, R. Tarfon and the elders were sitting, and R. Elazar Hamodai was sitting before them, when he said to them: The height of the manna was sixty cubits. R. Tarfon: "Modai, until when will you continue to confound us with your wonders?" R. Elazar: "It is a verse in the Torah! Which 'measure' (of the Holy One Blessed be He) is greater? That for evil (i.e., punishment) or that for good (i.e., reward)? That of good. It is written (re the flood, Genesis 7:11 and 7:20) "And the windows of the heavens were opened … Fifteen cubits did the waters increase" (above the mountains). And of the measure of good, what is written? (Psalms 78:23-24) 'And He commanded the skies above, and He opened the doors of heaven, and He rained upon them manna for food, and the grain of heaven did He give them.' As it relates to our subject, the windows in a door being four, then two doors give us eight windows, (so that if two windows provide fifteen cubits,) then the height of the manna must have been (at least) sixty cubits." Issi b. Yehudah says: When the manna descended for Israel, all of the peoples saw it, as it is written (Psalms 23:5) "You spread a table before me in full view of my foes."

21 (Numb 28:2) “Guard to offer it to Me at its set time”: This text is related (to Prov. 13:25), “The righteous man eats to satiate his soul.” This is Eliezer who said to Rebekah (in Gen. 24:17), “Please let me sip a bit of water,” enough to sip. (Prov. 13:25, cont.) “But the belly of the wicked is lacking.” That is Esau who said to Jacob (in Gen. 25:30), “Please stuff me (haliteini).” R. Isaac bar Zeira said, “He opened his mouth wide like a camel and said, ‘I will open my mouth and you put it in.’” It is taught there (Mishnah Shabbat 24:3), “One may not forcibly overfeed a camel on Shabbat and one may not force-feed it. However, one may place food into its mouth (malitin).” (Prov. 13:25), “The righteous man eats to satiate his soul”: This is Ruth about whom it is written (in Ruth 2:14), “and she ate her fill and had some left over.” As blessing dwelt in the mouth of that righteous woman. (Prov. 13:25, cont.) “But the belly of the wicked is lacking”: That is the gentiles. There was a story about a gentile who made a banquet for all the people of his city: R. Dustai said, “He invited me to that banquet, with all the people of his city, and his table was not lacking any of the tasty foods of the world except for perekh nuts alone. What did he do? He took the serving table that was in front of us that was worth more than sixty talents of silver and he broke it. I said to him, ‘Why did you do this?’ He said to me, ‘You say that this world is ours and the next world is yours. If we do not [get to] eat now, when will we eat?’ I read [as being] about him (Prov. 13:25, cont.), ‘but the belly of the wicked is lacking.’”

And these are the days of the years of the life of Avraham (Bereishit 25:7). It's written, God knows the days of the pure, and their inheritance will be eternal (Tehillim 37:18). God knows the days of the pure: this is Avraham, as it is said And be pure. And their inheritance will be eternal - and these are the days of the years of the life of Avraham. That he adores the Holy Blessed One, who gives the righteous and writes them in the Torah, so that the inheritance of their days will be remembered forever: In ripe old age, old and satisfied (Bereishit 25:8). And Avraham perished (ibid.) - Rabbi Yehuda bar Ilai said, the original pious would suffer with intestinal disease for ten and twenty days, to say that illness clarifies. Rabbi Yehuda said, everyone of whom it is said "perish" died of intestinal disease. It's written, strength and beauty are her robes [and she laughs at the last day] (Mishlei 31:25) - every reward of the righteous is prepared for them for the future to come. The Holy Blessed One shows them, before they are in this world, all the reward which They will eventually give them in the world to come - and their souls are satisfied and they sleep. Rabbi Elazar says, it's like a banquet which a king prepared and invited guests, and showed them what they would eat and drink, and their souls are satisfied and they sleep - so too with the Holy Blessed One. They show the righteous before they are in this world their veentual reward, and they sleep, as it is said For now I would be lying down, silent (Iyov 3:13). That is to say, at the time of the departure of the righteous, the Holy Blessed One shows them the reward of their labour. When Rabbi Abahu slept, thirteen rivers of balsam were shown to him. He said to them, whose are these? They said to him, yours. He said, these are Abahu's? ...