Zitat Kommentar zu Tehillim 8:2

In this verse Solomon speaks in the name of the emanation חכמה, wisdom. This is the level of wisdom which is concealed even from the מלאכי השרת, “the ministering angels.” Job referred to this elusive wisdom when he said: ”but where can wisdom be found?” (Job 28,12) Concerning this level of wisdom we also have a verse in Job 28,21 “it is hidden from the eyes of all living, concealed from the fowl of heaven.” Our sages interpreted the words: “from the fowl of heaven” as a reference to the ministering angels. This is the “wisdom” which preceded creation of heaven and earth. We have an allusion to this fact in Proverbs 3,19: “The Lord founded the earth by wisdom; He established the heavens by understanding.” We have a further verse in Scripture alluding to this in the very next verse. “By His knowledge the depths burst apart, and the skies distilled dew.” All the verses we have just quoted prove that heaven and earth, the depths and all that is contained within them have been created by G’d using this חכמה, “wisdom” as His instrument. This is also what Solomon meant to say in Proverbs 8,25-29: “Before [the foundations of] the mountains were sunk, before the hills I was born. He had not yet made earth and fields of the world’s first clump of clay. I was there when He set the heavens into place; when He fixed the horizon upon the deep. When He made the heavens above firm, and the fountains of the deep gushed forth; when He assigned the sea its limits so that its waters never transgress His command.”
If you want to examine the various expressions used by Solomon in greater depth, the expression “the deep” refers to what our sages call the קו ירוק, another word for the emanation בינה, “insight.” The word הרים, “mountains” is a reference to the patriarchs. (the emanations חסד, גבורה and תפארת represented by the patriarchs.) The word ארץ is a reference to the emanation סוף [an alternate name for the emanation מלכות, Ed.]
Solomon called this חכמה by the name ראשית, seeing that it preceded the creation of the universe popularly known as מעשה בראשית. This was also the reason that when the Torah commenced its report about the creation of the universe it had to commence with the word בראשית. The word ראשית not only refers to the beginning of something in terms of time, but it also means that something is superior in quality. An example is found in Amos 6,6: וראשית שמנים ימשחו, “and anoint themselves with the best oils.” Just as superior oil floats to the top of all other liquids so wisdom rises to the top of all other forms of existence. This is what is meant by the words in our opening verse: “He has created (acquired) me at the beginning of His discourse.” In other words, wisdom proclaims that it had been G’d’s first acquisition, something G’d has secured for Himself from a hidden source. This mysterious source is the region in which wisdom originates. Inasmuch as the words “and from the fowl of heaven it is hidden,” were understood to be a reference to the angels, it is clear that the word קנני of which Solomon spoke in Proverbs 8,22, has its root in the word קן, i.e. a bird’s nest. The nest is the place in which the bird originates. Solomon explained that the original “site” of wisdom gave birth to wisdom which is its first “nest.” Wisdom relates to all other phenomena in this universe as does the nest to all the chicks hatched in it, i.e. it is its origin. If all this is true then wisdom was not created out of a total void as some of the philosophers have thought, but it is a phenomenon and a derivative of the original אין, void or nothingness, the supreme and hidden source. This is what Job spoke about when he said: “where can wisdom be found?” These words of Job must not be understood as an inquiry, a question expressing hopelessness, but as a piece of information. The Torah has informed us that “wisdom” emanates from a hidden source. The Torah itself was created by drawing on that hidden source. Seeing that the Torah originates in that domain it is called לקח טוב, “good instruction” (Proverbs 4,2) and the ministering angels are envious that it was entrusted to man.
Our sages in Shabbat 85 confirmed this when they described that when G’d was about to give the Torah to Moses the angels were upset and remonstrated with G’d how He could entrust such a hidden treasure to mere man, a creature that defiles himself so often, a creature dominated often by its evil urge? We derive the fact that such a conversation took place from David’s remark in Psalms 8,2: “O Lord, our Lord, How majestic is Your name throughout the earth, You Who have covered the heavens with Your splendor!“ This statement reflects the angels’ argument that G’d’s splendor should remain in the heaven and not be made available on earth. G’d answered the angels with rhetorical questions such as: “it is written in the Torah ‘you should remember the Sabbath to keep it holy.’ It is written: ‘honor your father and your mother!;’ it is written in the Torah: ‘you shall not steal, etc., etc.’ Is there any need for such instructions for celestial beings? Do you suffer from either an evil urge or exposure to defilement? Are there foods which are permitted to you and others which are not?” Thus far the Midrash.

Zeror ha-Mor writes: “May my discourse come down as the rain” [32:2]. Moses said: when heaven and earth should remain still, the fools would say that this is not possible, since the world would end when the constellations and heaven stand still. Therefore, Moses said: my teaching should drip like rain. That is to say, when I will teach Torah, then the world will have an existence through my words. It will receive rain and dew through my words, when heaven and the constellations will stand still, since the heavens have their light from the light of the Torah. The righteous person who studies is greater than the constellations. Concerning this, the verse says, “O Lord, our Lord, how majestic is Your name throughout the earth” [Psalms 8:2]. The angels said: how strong is the name of our Lord on the earth, as the verse says, “You who have covered the heavens with Your splendor” [Psalms, 8:2], that the people on the earth give light and splendor to the heavens. If you want to ask, from where does this come, therefore, the verse says further in the same Psalm, “from the mouths of infants and sucklings, You have founded strength” [Psalms, 8:3]. That is to say, the Torah that the children study; from this comes the splendor in heaven and the light in heaven and on the earth. Zeror ha-Mor further writes, “may my discourse come down as the rain” [32:2]. My words in the portion are like a great rain that tears out all the trees and vegetation and does much damage. So too are my words here, that I will punish the people with harsh words that the Holy One will punish them with all kinds of punishment when they will not keep the Torah and God’s commandments. Therefore, Moses said: when my words are heavy like a rain, yet, “my speech distill as the dew” [32:2]. It will drip from the harsh words and punishments like the dew that gives joy to the people. That is to say, the Holy One punishes the one he loves, that he should remember to be pious and should not do any evil. Therefore, Moses also says, “like showers on your growth” [32:2]. My words are like a great wind that comes on the grass and on the grain, as if it would tear out the grain or the vegetation and destroy it. The truth is that this is very good for the grain or vegetation; it grows better because of this. The same strong wind makes the grain very strong. However, the people are very frightened by this wind, since they do not understand it. So too, are my words in the portion. They frighten the people, that I will punish the people when they will be evil. However, in truth the words are very good for the people, that they will become pious and will have blessings from these words. Therefore, the verse also says, “for the name of the Lord I proclaim” [32:3]. When I will call on God, and whoever will say something about God, whether it be good or evil in your eyes, you should give praise and reverence to God.⁶Zeror ha-Mor, Deuteronomy, 32:2–3.

ויקח חמאה וחלב, “he took curd and milk, etc.” this teaches that he fed them both milky and meaty dishes. When G–d was ready to give the Torah to the Israelites, the angels are reported as having said to Him (Psalms 8,2): תנה הודך על שמים, “You have covered the heavens with Your glory” [This is perceived as the angels demanding that the Torah remain in the celestial regions of the universe. Ed.] G–d replied to them: “in My Torah it is written that milky and meaty dishes not be consumed at the same meal (Exodus 23,19), yet when you descended to earth you partook of such a mixture at Avraham’s table. (The inference is clear, i.e. “the laws of the Torah do not apply to you.”) As soon as the angels heard this they withdrew their objections to the Torah being given to people on earth. This is the deeper meaning of Exodus 34,27: כי על פי הדברים האלה כרתי אתך ברית ואת ישראל, “for in accordance with these words I have made a covenant with you and with Israel.” What do “these words” refer to? They refer to the verse prior to this where eating meaty and milky dishes at the same time has been prohibited. Nonetheless, this metaphorical explanation appears to contradict another metaphorical interpretation (Midrash) in which we have been taught that Avraham personally observed not only all the Biblical laws of the Torah, but even the “fences” surrounding them to protect us against violating the prohibition itself. The particular example quoted there for such a “fence” is interestingly the subject of eyruv tavshilin, certain preparations of food when the holiday occurs immediately before the Sabbath. But that is not the only way of explaining the Midrash. The word: eyruv, actually means “mixture,” so that the Midrash may have referred to a mixture of meaty and milky courses of the same meal, so that there is no contradiction at all. Seeing that Avraham is reported as first having served milky dishes, and the meat subsequently, it is reasonable to assume that he wished to give his guests something to eat before freshly slaughtered animals, that had to have their blood removed could be cooked or roasted on the spit. The interval would have sufficed not to violate the laws of mixing milk and meat. [If people ate their main meal during the fourth hour after sunrise, seeing that these men (angels) did not arrive at Sodom until evening, there would have been plenty of time for their eating both. Ed.]