Les Psaumes 29:3 Midrash : Midrash Tanchuma Buber, Midrash Tehillim, Shir HaShirim Rabbah & Bereshit Rabbah

(Gen. 18:1:) THEN THE LORD APPEARED UNTO HIM…. Let our master instruct us: How many blessings does one pray every day?¹Tanh., Gen. 4:1. Thus have our masters taught (in Ber. 4:3): ONE MUST PRAY THE EIGHTEEN BENEDICTIONS.²The Mishnah cited attributes the teaching to R. Gamaliel. And why eighteen?³TBer. 3:25; yBer. 2:4 (5a); 4:3 (7d-8a); yTa‘an. 2:2 (65c); Ber. 9b; 28a; Gen. R. 69:4; Lev. R. 1:8; M. Pss. 20:2. < They > correspond to the eighteen references to the Divine Name which are written in (Ps. 29) ASCRIBE TO THE LORD, O HEAVENLY BEINGS. They reply to R. Levi:⁴The correspondence between the Eighteen Benedictions and Ps. 29 is attributed to R. Levi in yTa‘an. 2:2 (65c). But does not one say nineteen in Babylon? He said to them: That also is from references to the Divine Name, as stated (in Ps. 29:3): THE GOD (El) OF GLORY THUNDERS.⁵This mention of El, when added to the psalm’s eighteen repetitions of the Tetragrammaton, results in nineteen references to the Holy One. R. Simon said: < The Eighteen > correspond to the eighteen vertebrae which are in the spine, since when one stands to pray, it is necessary to bend over with all of them. Thus it is stated (in Ps. 35:10): ALL MY BONES SHALL SAY: LORD, WHO IS LIKE YOU? The Holy One said: Be strictly observant in prayer, for you have no finer way than that. And even though a person is not worth answering, I shall show him loving-kindness, since all my ways are loving-kindness. R. Simlay said: Do you want to know that all the Holy One's ways are loving-kindness?⁶See below, 4:4; 5:2; Gen. R. 8:13; M. Pss. 25:11; Eccl. R. 7:2:2; also Sot. 14a. At the beginning of Torah he has adorned the bride, as stated (in Gen. 2:22): THEN THE LORD GOD BUILT THE RIB < WHICH HE HAD TAKEN FROM THE HUMAN INTO A WOMAN >.⁷According Gen. R. 18:1, the point here is that “to build” can mean “to plait” hair. Thus the verse implies that God adorned Eve as a bride by plating her hair. See also below, section 4, and the note there. Also at the end of < the Torah > there is loving-kindness in that he buried the dead, as stated (in Deut. 34:6): THEN HE (THE HOLY ONE) BURIED HIM (MOSES) IN THE VALLEY. Moreover, in the middle < of the Torah > he visited the sick, as stated (in Gen. 18:1): THEN THE LORD APPEARED UNTO HIM. As soon as Abraham had circumcised < himself > (in Gen. 17:24), the Holy One and his entourage⁸Lat.: familia. came to visit him. {It is so stated} [Where is it shown? Where they read on the matter] (in Gen. 18:1): THEN THE LORD APPEARED UNTO HIM.

Another interpretation of “But his delight is in the Torah of God” (Psalms 1:2): This is what Scripture said, “Oh! Let all who are thirsty come for water, [and he who has no money, let him acquire [food] and eat it, and come and acquire without money, and without cost, wine and milk]” (Isaiah 55:1). Just as water comes from the heavens, as it is said, “When [God] bellows, there is a rumbling of water in the heavens” (Jeremiah 10:13); so too, words of Torah were given from the heavens, as it is said “You have seen for yourselves that I spoke with you from the heavens” (Exodus 20:19). Just as water is free to all, so too are words of Torah free for all, as it is said, “[let him who has no money] acquire [food] and eat it, and come and acquire without money, and without cost, wine and milk.” Just as water descends into the world with thunder and lightning, as it is said, “The voice of God is upon the waters” (Psalms 29:3), so too [regarding] words of Torah, “On the third day, as morning dawned, there was thunder, and lightning, [and a dense cloud upon the mountain, and a very loud blast of the horn; and all the people who were in the camp trembled]” (Exodus 19:16). Just as water [gives] life to all; so too, words of Torah [give] life to all, as it is said, “For they are [a source of] life to those who find them” (Proverbs 4:22). And it is written, “For this is not a trifling thing for you: [it is your very life]” (Deuteronomy 32:47). Just as water descends drop by drop only to form [great] rivers, so too [regarding] words of Torah. A person learns a single halakha one day, and a single halakha on the next day, until he becomes a flowing stream. Rabbi Oniya said, “What is water made for? To [water] gardens and orchards [irrespective of their quality]. Could it be that the same is true regarding words of Torah [that they enter the hearts of a person irrespective of their spiritual or ethical standing]? The verse states [otherwise, as it says,] “For the paths of God are upright; [the righteous can walk on them, while sinners stumble on them]” (Hosea 14:10). [As this teaching appears in Shir HaShirim Rabba 1:2:8, it says: “Rabbi Ḥanina of Caesarea said: Just as water is drawn to gardens, orchards, lavatories, and bathhouses, could it be that the same is true regarding words of Torah? The verse states [otherwise, as it says]: “For the ways of the Lord are upright; [the righteous can walk on them, while sinners stumble on them]” (Hosea 14:10).”] Rabbi [Yehuda Ha-Nassi] said, just as water covers the nakedness of the sea, so too words of Torah cover the nakedness of Israel, as it is said, “love covers up all faults” (Proverbs 10:12). Just as with water, an adult isn’t ashamed to ask a child to give him water to drink, so too with words of Torah, an adult isn’t embarrassed to ask a child to teach him a chapter or a halakha. Just as with water, if a person is thirsty for it, he won’t be too lazy to drink, so too with Torah, a student is not too lazy to go to his Rabbi to learn from him. There was a story of Rabbi Yossi who went to learn from his Rabbi, etc. [This is the Midrash alluding to a story that appears in Eruvin 47b – It teaches that a person, and even a priest, is allowed to leave the land of Israel in order to learn Torah from the teacher that is most suited to them. This Yossi (who is called Yosef in the Talmudic version of the story), was a priest based in Israel who travelled all the way to Tzidon, outside of Israel, to learn Torah from the teacher who was most suited to his style of learning, even though the greatest sage of that generation lived in Israel. Since the greatest sage didn’t suit Yossi’s style of learning, Yossi wasn’t too lazy to walk all the way to Tzidon, and to leave the holiness of the land of Israel]. Regarding that which is written “[Moses charged us with [observing] the Torah;] it is a heritage of the congregation of Jacob” (Deuteronomy 33:4): [it is a heritage] to all those that congregate with Jacob. [This entails that] even the convert that toils in the Torah is equal to a high priest, as it is said, “[You shall keep My laws and My rules,] which a person shall observe and live by them: [I am God]” (Leviticus 18:5). [The word “person,” in this context, is understood as applying to any human being, and thus:] Priests, Levites, and Israelites are not mentioned [in this context] but rather [any] person [including a convert]. See what is written, “The families of the scribes that dwelt at Jabez: [the Tirathites, the Shimeathites, the Sucathites; these are the Kenites who came from Hammath, father of the house of Rechab]” (I Chronicles 2:55). [The Talmud identifies these “Kenites” as the descendants of Jethro, the father-in-law of Moses, some of whom merited to sit as members of the Sanhedrin (Sotah 11a) – their status, as converts, did not get in the way of their becoming leading Torah sages]. And Shamaya and Avtalyion were descendants of Sisera [the Canaanite general], and they [nevertheless] taught Torah to the masses as members of the Great Assembly. Therefore it is written, “God spoke these words to your entire congregation” (Deuteronomy 5:19) [paying no heed to matters of status or pedigree].

Another matter, “as your love is better than wine”—matters of Torah were analogized to water, to oil, to honey, and to milk. To water, “ho, everyone who is thirsty, go to water” (Isaiah 55:1); just as water [extends] from one end of the earth to the other, as it is written: “To the One who spreads the earth over the water” (Psalms 136:6), so too, Torah, [extends] from one end of the earth to the other, as it is stated: “Its measure is longer than the earth” (Job 11:9). Just as water provides life to the world, as it is stated: “A garden spring, a well of living water” (Song of Songs 4:15), so too, Torah provides life to the world, as it is stated: “They are life for those who find them” (Proverbs 4:22), and it is written: “Go, purchase and eat” (Isaiah 55:1).¹³⁵This phrase is interpreted as referring to Torah, and comparing it to food, which sustains life. Just as water is from the heavens, as it is stated: “At the sound of his placement of plenteous water in the heavens” (Jeremiah 10:13), so too, Torah is from the heavens, as it is stated: “That I spoke to you from the heavens” (Exodus 20:19). Just as water [rains down] with thunderous sound, as it is stated: “The voice of the Lord is on the water” (Psalms 29:3), so too, the Torah [was given] with thunderous sound, as it is stated: “It was on the third day when it was morning, there was thunder and lightning” (Exodus 19:16). Just as water restores the soul, as it is stated: “God split the hollow that was in Lehi, [and water emerged from it. He drank, and his spirit returned]” (Judges 15:19), so too, Torah: “The Torah of the Lord is complete, restoring the soul” (Psalms 19:8). Just as water purifies a person from impurity, as it is stated: “I will sprinkle pure water upon you, and you will be purified” (Ezekiel 36:25), so too, Torah purifies the impure from his impurity, as it is stated: “The words of the Lord are pure words” (Psalms 12:7). Just as water purifies the body, as it is stated: “He shall immerse his flesh in water [and become pure]” (Leviticus 14:9), so too, Torah purifies the body, as it is stated: “Your saying is extremely pure” (Psalms 119:140).
Just as water covers the nakedness of the sea, as it is stated: “As the water covers the seabed” (Isaiah 11:9), so too, Torah covers the nakedness of Israel, as it is stated: “Love covers all transgressions” (Proverbs 10:12). ¹³⁶The Torah renders those who engage in it beloved to God. Just as water descends drop by drop but becomes streams upon streams, so too, Torah, a person studies two halakhot today and two tomorrow, until he becomes a flowing stream. Just as water, if a person is not thirsty, it is not pleasant for his body, so too, Torah, if one does not exhaust himself [in its study], it is not pleasant for his body. Just as water forsakes an elevated place and goes to a low place, so too, Torah forsakes one who is arrogant and cleaves to one who is self-effacing. Just as water is not preserved in vessels of silver and gold, but rather, in the lowliest of the vessels, so too, Torah is preserved only in one who renders himself like an earthenware vessel. Just as regarding water, a great man is not ashamed to say to his inferior: ‘Give me water to drink,’ so too, in matters of Torah, a great man is not ashamed to say to his inferior: ‘Teach me one chapter, one matter, one verse, or even one letter.’ Just as water, when a person does not know how to sail on it, he will ultimately capsize, so too, in matters of Torah, if a person does not know how to navigate them and to issue rulings in them, ultimately, he will capsize.
Rabbi Ḥanina of Caesarea said: Just as water is drawn to gardens, orchards, lavatories, and bathhouses, could it be that the same is true of matters of Torah? The verse states: “For the ways of the Lord are straight” (Hosea 14:10). Rabbi Ḥama bar Ukva said: Just as water causes the plants to grow, so too, matters of Torah cause anyone who exerts himself sufficiently in their study to grow.
If so, just as water becomes spoiled and foul in the jug, is the same true regarding matters of Torah? The verse states: “[better than] wine”—just as wine, the longer it ages in the jug it improves, so too matters of Torah, the longer they age in the body of a person, the greater they become. If so, just as water is not recognizable in the body, is the same true regarding matters of Torah? The verse states: “Wine”—just as wine is recognizable in the body, so too, matters of Torah are recognizable in the body. [People] motion, point, and say: ‘This is a Torah scholar.’ If so, just as water does not cause the heart to rejoice, is the same true of matters of Torah? The verse states: “Wine”—just as wine causes the heart to rejoice, as it is stated: “Wine will cause the heart of a person to rejoice” (Psalms 104:15), so too, matters of Torah cause the heart to rejoice, as it is stated: “The precepts of the Lord are upright, causing the heart to rejoice” (Psalms 19:9).
If so, just as wine is sometimes harmful to the head and the body, is the same true regarding matters of Torah? The verse states “oil” (Song of Songs 1:3) just as oil is pleasant for the head and the body, so too, matters of Torah are pleasant for the head and the body, as it is stated: “Your word is a lamp to my feet” (Psalms 119:105). If so, just as oil is bitter at its outset and sweet at its culmination, is the same true regarding matters of Torah? The verse states: “Honey and milk” (Song of Songs 4:11); just as they are sweet, so too, matters of Torah are sweet, as it is stated: “Sweeter than honey” (Psalms 19:11). If so, just as honey has waste,¹³⁷This is a reference to the wax of the honeycomb, and to the elements that are found mixed in with honey before it is purified. is the same true regarding matters of Torah? The verse states: “Milk,” just as milk is pure, so too, matters of Torah are pure, as it is written: “Gold and glass cannot equal it” (Job 28:17). If so, just as milk is bland, is the same true regarding matters of Torah? The verse states: “Honey and milk.” Just as honey and milk when they are mixed do not harm the body, so it is with matters of Torah, as it is stated: “It will be healing for your navel” (Proverbs 3:8), “as they are life for those who find them” (Proverbs 4:22).
Another matter, “as your love is better,” these are the patriarchs; “than wine,” these are the princes.
Alternatively, “as your love is better,” these are the offerings; “than wine,” these are the libations. Rabbi Ḥanina said: Had Moses known how beloved the offerings would be when the Israelites performed that deed,¹³⁸The sin of the Golden Calf. he would have sacrificed all the offerings in the Torah. Instead, he ran to the merit of the patriarchs, as it is stated: “Remember Abraham, Isaac, and Jacob your servants” (Exodus 32:13).
Another matter, “as your love is better,” these are the Jewish people; “than wine [yayin],” these are the gentiles; yod, ten, yod, ten, nun, fifty, the seventy nations,¹³⁹The numerical value of yod is ten and of nun is fifty, such that the numerical value of the word yayin (yod-yod-nun) is seventy, which corresponds to the seventy nations of the world. to teach you that Israel is more beloved to the Holy One blessed be He than all the nations.