Midrash sur Les Proverbes 3:19

With¹The prefix bet in the first word of the Torah can be translated as “with,” “in,”, “by means of,” etc. the beginning (Gen. 1:1). This is what Scripture means when it says: The Lord with wisdom²“Beginning” and “wisdom” are synonyms for “Torah” in rabbinic literature. See Schechter, Aspects of Rabbinic Theology, p. 129. founded the earth (Prov. 3:19). That is, when the Holy One, blessed be He, was about to create this world, He consulted the Torah³Seven things were created two thousand years before the creation of heaven and earth, and the Torah was one of them. before embarking upon the work of creation, as it is said: Counsel is mine and sound wisdom; I am understanding, power is mine (ibid. 8:14). How was the Torah written? It was written with letters of black fire on a surface of white fire, as is said: His locks are curled and black as a raven (Song 5:11). What is meant by His locks are curled?⁴The word taltalim (“curls”) is read as tille tillim (“heaps upon heaps”). Each letter in the Torah has numerous strokes upon it which, according to tradition, represent heaps upon heaps of laws. Cf. Leviticus Rabbah 19:2, Song of Songs Rabbah 5:11–12. It means that each crowned stroke on the letters of the Torah contains heaps and heaps of law. For example, it is written in the Torah: Profane not My Holy Name (Lev. 22:2); but if you should change the het in the word yehallelu (“profane”) into a heh, the word would read “praise,” and you would thereby destroy the world. Conversely, where it is written Let everything that hath breath praise the Lord (Ps. 150:6), if you should alter the heh in the word tehallel (“praise”) into a het, the word would read “profane,” and you would thereby destroy the world.

"In the beginning of God's creating..." - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): "God made me at the beginning of his way." How do we know the Throne of Glory was? As it says (Psalms 93:2): "Your throne is established as of old etc." The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): "Like grapes in the wilderness etc." How do we know Israel was? As it says (Psalms 74:2): "Remember your congregation, whom you purchased from old." How do we know the Temple was? As it says (Jeremiah 17:12): "Your throne of glory, on high from the beginning etc." How do we know the name of the Messiah was? As it says (Psalms 72:17): "May his name exist forever etc. [his name shall be Yinnon as long as the sun]." Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): "Before the mountains were birthed," and at the same time (Psalms 90:3), "You turned man to contrition etc." However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): "God made me at the beginning of his way, the first of his works of old." This is before that of which it is written (Psalms 93:2): "Your throne is established as of old." Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: "Take this ink and pen for my son." They said: "He does not have a son." He replied: "Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken." Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: "Command the children of Israel" or "Speak to the children of Israel." Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): "God founded the world with wisdom etc." Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): "He saw a first part for himself." Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse "In the beginning God created" refers to challah, as it says (Numbers 15:20): "The beginning of your doughs." It also refers to tithes, as it says (Deuteronomy 18:4): "The beginning of your grains." It also refers to first fruits, as it says (Exodus 23:19): "The beginning of the fruits of the land."

Befitting is (the ascription of) "greatness" to the Lord. And thus did David say (I Chronicles 29:11) "To you, O Lord, is [befitting the ascription of] greatness, might, splendor, triumph, and majesty." A king of flesh and blood enters a province, and all praise him as "strong" — when he is weak; as "rich" — when he is poor; as "wise" — when he is foolish; as "merciful" — when he is cruel; as "trusty" — when he is not. He is lacking in all of these (fine) attributes — All men are flattering him. But it is not so with Him who spoke and brought the world into being. He is more than He is praised for being. I shall sing to the Lord, who is might, as it is written — (Devarim 10:17) "the God who is great and mighty and awesome," (Psalms 24:8) "the Lord, mighty and strong, the Lord, strong in war," (Isaiah 42;13) "The Lord as a mighty one shall go forth. As a man of war, He will stir up wrath. He will shout; He will scream. He will overpower His foes," (Jeremiah 10:14) "There is none like You, O Lord. Great are You and great is Your name in strength." I shall sing to the Lord, who is rich, as it is written — (Devarim 10:19) "To the Lord your God belong the heavens, etc.", (Psalms 24:1) "To the Lord belongs the earth and its fullness, etc.", (Ibid. 95:5) "His is the sea and He has made it," (Chaggai 2:8) "Mine is the silver and Mine is the gold," (Ezekiel 18:4) "All of the souls are Mine. The soul of the father and the soul of the son alike are Mine." I shall sing to the Lord, who is wise, as it is written — (Mishlei 2:6) "For the Lord shall give wisdom. From His mouth are knowledge and understanding", (Daniel 2:21) "He gives wisdom to the wise, and knowledge to the knowers of understanding". (Jeremiah 10:7) "Who will not fear You, King of the nations? For among all the sages of the nations and in all of their kingdoms, there is none like You." I shall sing to the Lord, for He is merciful, as it is written — (Exodus 34:6) "Hashem, Hashem, the G d who is merciful and gracious", (Devarim 4:31) "For a merciful G d is the L rd your G d", (Psalms 25:6) "Remember Your mercies, Hashem, etc.", (Ibid. 145:8) "Good is the Lord to all, and His mercies are on all his works", (Daniel 9:9) "To the Lord our God is mercy and forgiveness." I shall sing to the Lord, who is a Judge, as it is written — (Devarim 1:17) "… for the judgment is God's", (Psalms 82:1) "G d stands in the assembly of the almighty. In the midst of the judges shall He judge," (Devarim 32:4) "The Rock, perfect is His work, for all of His ways are just." I shall sing to the Lord, who is trusty, as it is written — (Ibid. 7:9) "the trusty G d, etc." (Ibid. 32:4) "… a G d of trust, without wrong, etc." I shall sing to the Lord, who is comely, who is glorious, who is exalted, whose like does not exist — (Psalms 89:7) "For who in the heavens can be compared to the Lord, can be likened to the Lord among the sons of the mighty"? (Ibid. 8) "God greatly dreaded in the great council of the holy, held in awe by all around Him"

Rabbi Yonah said in the name of Rabbi Levi: Why was the world created with a "bet"? Just as a bet is closed on all sides and open in the front, so you are not permitted to say, "What is beneath? What is above? What came before? What will come after?" Rather from the day the world was created and after. Bar Kappara said: "You have but to inquire about bygone ages that came before you [ever since God created humanity on earth]" (Deuteronomy 4:32). From the moment God created them you may speculate, however you may not speculate on what was before that. ["From one end of Heaven to the other"] on this you may speculate and investigate, but you may not speculate and investigate on what was before. Rabbi Yehudah ben Pazzi explained the Creation story according to Bar Kappara: Why was the world created with a "bet"? To teach you there are two worlds: this world and the world-to-come. Another interpretation: Why with a "bet"? Because it is an expression of "blessing." And why not with an "aleph"? Because it is an expression of "cursing." Another interpretation: Why not with an "aleph"? So as not to give an argument to the heretics, who would say 'how could the world endure since it was created with an expression of curse?' Rather, the Holy One of Blessing said: 'behold I create it with an expression of blessing, and hopefully it will endure.' Another interpretation: Why with a "bet"? The bet has two points, one on its top and one behind it, they say to the "bet": 'who created you?' and he points with his point on top, and says: 'the One Above created me'. 'And what is His name?' and he shows with his point of behind, and says 'Hashem is His name.' Said Rabbi Eleazar Bar Chanina in the name of Rabbi Acha: for 26 generations the "aleph" screamed 'injustice!' in front of the throne of the Holy One of Blessing, saying to Him: 'Master of the Universe! I am the first of the letters and You did not create the world with me!' The Holy One of Blessing said to her [the aleph]: the world and all what it contains were only created due to the merit of Torah, as it is written: "Ad-nai set the earth with wisdom [with understanding He established the heaven]" (Mishlei/Prov 3:19). Tomorrow I come to give Torah at Sinai and I am going to open at first instance only with you, as it says Anochi 'I am Ad-nai your God' (Exodus/Shemot 20:2). Rabbi Hoshaya says: Why is its name "aleph"? Because he agrees from the outset [aleph], as it says " the word which He commanded to a thousand [eleph] generations."

R. Nachman b. Isaac said: "Why are the words of the Torah compared to a tree; as it is said (Pr. 3, 19) A tree of life is she to those that lay hold on her. This is to teach you that just as a small piece of wood kindles a larger one, so a lesser scholar brightens the wits of the greater one through his questions. This is what was meant by R. Chanina when he said: 'I have learned much from my teachers, more so from my colleagues, and most of all from my disciples.' "

These words: This is what the verse stated, "Have I not written you thirds with counsels (moatsot) and knowledge" (Proverbs 22:20). The numerical equivalent of counsels is six hundred and six. [That,] and the seven commandments that the Sons of Noach were commanded, is six hundred and thirteen. And so [too,] does it state (Isaiah 5:1), "my beloved had a vineyard in a fertile corner": "A vineyard" - that is Israel, as it is stated (Isaiah 27:2), "a vineyard of wine, sing to it." "And he separated it" (Isaiah 5:2) - with Avraham, that he cast away the residue from him, such as Yishmael. "And he cleared it of stones" - with Yitschak, that he took Esav away from him. "And he planted it with choice vines" - that is Yaakov, as all of the plantings that came out from him were good and desirable, like this choice vine which is completely good. And this is [the meaning of] "all of it was true seed" (Jeremiah 2:21). Choice vine (sorek) has a numerical equivalent of six hundred and six, [together with] the seven commandments of the Children of Noach - behold, that is six hundred and thirteen. It is written (Proverbs 3:19), "The Lord established the earth with wisdom" - and there is no wisdom besides Torah. And what is its name? Confidant (Amon), as it is written (Proverbs 8:30), "And I was a confidant with Him." And it was not called Torah until it was given at Sinai. The numerical equivalent of Torah comes to six hundred and eleven. And the two that are subtracted from six hundred and thirteen are the two that were given by the mouth of the Almighty. And this is what is stated by the verse, "God spoke one, I heard two" (Psalms 62:12). This is [the meaning of] "Moshe commanded us the Torah" (Deuteronomy 33:4) - Moshe commanded us [commandments] according to the numerical equivalent of Torah. And the Holy One, blessed be He, commanded us the [remaining] two, as I explained in Parshat Vayishma Yitro. And it is an inheritance for Yaakov, and not for the [other] nations of the world, as it is stated (Psalms 147:19), "He tells His words to Yaakov, His statutes and His judgments to Israel, He did not do this with any nation." And it is written about it, "each day," as it is stated (Proverbs 8:30), "And I was a confidant with Him and I was His delight each day." And a day is not less than a thousand years, as it is stated (Psalms 90:4), "As a thousand years in Your eyes is like the day, yesterday." Upon what was it written before it was given? If upon silver and gold, gold and silver had not been created. Rather it was written on the forearm of the Holy One, blessed be He. And so every man [should] understand and fathom with his mind and his intelligence to contemplate the Torah day and night - as it is written (Joshua 1:8), "and you shall contemplate about it day and night" - and good deeds. And it is as the Sages said: The world is half guilty and half meritorious - if one comes and commit sins such that the sins outweigh the merits, it comes out that the world becomes guilty through him; but if the transgressions are of equal weight to the merits and one comes and performs one commandment, the merits will outweigh the transgressions. Happy is he who brings merit to the world! And if he has not learned as is fitting him, let him do his actions with faithfulness. Elihayu, may his memory be blessed, said, "I was once walking on the way and I found a man, and he was mocking me and taunting me. I said to him, 'What [can] you answer on the day of judgement, since you have not studied Torah.' He said, 'I have what to answer - it is [because of] the understanding and intelligence and heart that were not given to me from the Heavens.' I said to him, 'What is your craft?' He said to me, 'I am a trapper of birds and fish.' I said to him, 'Who gave you knowledge and heart to take flax and spin it and weave it to make traps, and to catch fish and birds with them and to sell them?' He said to me, 'It is the understanding and the knowledge that were given to me from the Heavens.' I said to him, 'To take flax and to weave and spin and catch fish and birds you were given understanding and intelligence; but to acquire the Torah, they were not given to you? Behold, it is written (Deuteronomy 30:14), "But the thing is very close to you, in your mouth and in your heart to do it."' [So] he immediately thought in his heart and raised his voice in crying. I said to him, 'My son, Let it not be bad to you, as all those that come to the world are rebuked once they come and are pulled away from Torah, as it is stated (Isaiah 19:9), "And embarrassed will be the workers of flax, the combers and weavers of holes."' And it is about him and those similar to him, and those that do like his deeds. And the last word is the fear of the Lord; and those that do it with faithfulness - his craft will be counted and he is fitting for life in the world to come.'"

R. Zutra b. Tubia in the name of Rab said: "With ten things the world was created: Wisdom and understanding; knowledge and strength; rebuke and might; righteousness and justice; mercy and compassion." That it was created with wisdom and understanding we infer from the following passage (Ib. 3, 19) The Lord hath through wisdom founded the earth; He hath established the heavens through understanding. But how will the two passages [of width and height] he explained? The height and the width hold the same measure. By knowledge, as it is written (Ib. 13, 20) By his knowledge were the depths split; by power and strength, as it is written (Ps. 65, 7) Who setteth firmly the mountains with His power, who is girded with might; by rebuke, as it is written (Job 26, 11) The pillars of heaven tremble, and are astounded at His rebuke; by righteousness and Justice, as it is written (Ps. 89, 15) Righteousness and Justice are the prop of Thy throne; by mercy and compassion, as it is written (Ib. 25, 6) Remember Thy mercies, O Lord, and Thy kindness; for they are from everlasting. R Juda in the name of Rab said: "When the Holy One, praised be He! created the world, it went spreading on like two clews of shoot and warp, until the Holy One, praised be He! rebuked it and brought it to a standstill, as it is said (Job 26, 11) The pillars of heaven tremble and are astounded at His rebuke." And this is also the interpretation of Resh Lakish: "What is the meaning of the passage (Gen. 17, 1) I am the Almighty God (Shadye). This means: "I, who said to My world, Dye (enough)." Resh Lakish said again: "When the Holy One, praised be He! created the sea, it went spreading on, until the Holy One, praised be He! rebuked it and made it dry, as it is said (Nah. 1, 4) He rebuketh the sea and maketh it dry; and all the rivers He dried up."

Another explanation of It hath been already (Eccles. 1:10). It is written: The Lord by wisdom founded the earth (Prov. 3:19) and also: I have filled him with the spirit of wisdom (Exod. 31:3). This teaches us that the Tabernacle was equal both to all the world and to a human embryo, which is a world in miniature.⁷Ginzberg, Legends of the Jews 5:75, n. 20. How is that so? When the Holy One, blessed be He, created His world, He did so just as a child is born to a woman. A child starts to grow at the navel and then develops in all directions, and the Holy One, blessed be He, began the creation of His world at the foundation stone, and built the world upon it. Why was it called a foundation stone? Because the Holy One, blessed be He, began the creation of His world upon it. Then He created the celestial Temple, as it is said: The place, O Lord, which Thou hast made to dwell in (Exod. 15:14). Do not read the word as makom (“foundation”), but as mekuvan (“exactly opposite”). Your dwelling place above is directly opposite Your dwelling place below. The formation of the embryo is like the formation of the world, for just as the embryo is formed in the womb of its mother, so too the world was formed at the foundation stone.

There (in the north) is the abode of the destroying spirits, earthquakes, winds, demons, lightnings and thunders; thence evil issues forth into the world, as it is said, "Out of the north evil shall break forth upon all the inhabitants of the earth" (Jer. 1:14). Some say by ten Sayings was the world created || and in three (Divine attributes) are these (ten Sayings) comprised, as it is said, "The Lord by wisdom founded the earth; by understanding he established the heavens, by his knowledge the depths were broken up" (Prov. 3:19, 20). By these three (attributes) was the Tabernacle made, as it is said, "And I have filled him with the spirit of God, with wisdom, with understanding, and with knowledge" (Ex. 31:3). Likewise with these three (attributes) was the Temple made, as it is said, "He was the son of a widow woman of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and knowledge" (1 Kings 7:14). By these three attributes it will be rebuilt in the future, as it is said, "Through wisdom is an house builded; and by understanding it is established; and by knowledge are the chambers filled" (Prov. 24:3, 4).

Another comment on Curiously wrought in the lowest parts of the earth. Blessed be He, who fashioned man with wisdom just as He created the earth with wisdom, as is said: The Lord with wisdom founded the earth (Prov. 3:19). Concerning Bezalel it is stated: He hath filled him with the spirit of God, in wisdom and understanding, and in knowledge (Exod. 35:31). The very attributes with which the Holy One, blessed be he, created His world and fashioned man were possessed by Bezalel. And he constructed the Tabernacle. Furthermore it is stated: The Lord by wisdom founded the earth; by understanding He established the heavens; by His knowledge the depths were broken up (Prov. 3:19–20). And about Bezalel it is written: And he hath filled him with the spirit of God, in wisdom and in understanding, and in knowledge (Exod. 35:31). The three attributes mentioned in the verse are referred to in the other: Therefore who doeth great things and unsearchable, marvelous things without number (Job 5:9).

See, he hath called by name Bezalel (Exod. 35:30). Observe what He did for Bezalel. The Holy One, blessed be He, instilled wisdom in his heart, as it is said: And he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge (ibid., v. 31). It was with these attributes the Holy One, blessed be He, created His world, as it is said: The Lord by wisdom founded the earth; by understanding He established the heavens; by knowledge the depths were broken up (Prov. 3:19–20). With these same attributes Bezalel erected the Tabernacle.

R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me. If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.”⁶⁴Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East?⁶⁵Above, Gen. 7:24; PR 14:9. [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field.
It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers⁶⁶Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.”⁶⁷The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me.⁶⁸Above, Lev. 3:11. “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”⁶⁹It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets⁷⁰Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.⁷¹See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”⁷²The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al)⁷³The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs⁷⁴Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).⁷⁵See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”⁷⁶This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁷⁷Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁷⁸A fish of the genus anthias. (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁷⁹Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁸⁰Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁸¹Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.”⁸²Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10. (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification.⁸³See Numb. R. 19:4. When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”

Another interpretation (of Exod. 35:30): SEE, THE LORD HAS CALLED [… IN WISDOM, UNDERSTANDING, AND KNOWLEDGE]. See the wisdom, [understanding, and knowledge] which I have instilled in his heart (i.e., the heart of Bezalel).²⁶So according to the parallel in Tanh., Exod. 10:5. By these three things were heaven and earth created,²⁷Exod. R. 48:4. as stated (in Prov. 3:19–20): THROUGH WISDOM THE LORD FOUNDED THE EARTH; HE ESTABLISHED THE HEAVENS THROUGH UNDERSTANDING; [THROUGH HIS KNOWLEDGE THE DEPTHS BURST APART]. Moreover, by these three things was the Tabernacle made, as stated (in Exod. 31:3): AND I HAVE FILLED HIM WITH THE DIVINE SPIRIT IN WISDOM, UNDERSTANDING, AND KNOWLEDGE. Again, by these three things was the Temple made, as stated (in I Kings 7:14): HE (i.e., Hiram) WAS THE SON OF A WIDOW…; AND HE WAS FILLED WITH WISDOM, UNDERSTANDING, AND KNOWLEDGE. And also in the world to come the Temple shall be built on these three things, [as stated (in Prov. 24:3–4): THROUGH WISDOM SHALL A HOUSE BE BUILT, BY UNDERSTANDING SHALL IT BE ESTABLISHED, AND BY KNOWLEDGE SHALL ITS ROOMS BE FILLED WITH ALL PRECIOUS AND LOVELY RICHES. Ergo (in Exod. 31:3): AND I HAVE FILLED HIM <WITH THE DIVINE SPIRIT IN WISDOM, UNDERSTANDING, AND KNOWLEDGE >….

(Fol. 55a) R. Jochanan said: "Three things God Himself proclaimeth: Famine, plenty and a good chief of the community. Famine, as it is written (II Kings 8. 7.)' The Lord hath called for a famine; Plenty, as it is written (Ezek. 36, 29.) And I will call for corn and increase it; A good chief of the community, as it is written (Ex. 31, 2.) Behold, I have called by name, Bezalel." R. Isaac said: "A chief of a community is not to be appointed unless the community be consulted first; as it is written (Ex. 35, 30.) And Moses said to the children of Israel, behold God hath called by name Bezalel. i.e., The Holy One, praised be He! said thus to Moses, 'Moses! is Bezalel worthy enough for you?' 'Sovereign of the universe,' replied Moses, 'if he is worthy in thine eyes, then he certainly is worthy enough for me.' Then said God to him: 'Consult then, the children of Israel.' Moses thereupon went and said thus to the children of Israel: 'Is Bezalel worthy of you?' They said, 'If he is worthy for the Holy One, praised be He! and for thee, then he is surely worthy enough for us.' " R. Samuel b. Nachmeini in the name of R. Jonathan said: "The name Bezalel was given to him because of his wisdom; for when the Holy One, praised be He! said unto Moses, ' Go, tell Bezalel to erect for me a Mishkan, ark and vessels.' Moses went and told it to him in the reverse order — make ark, vessels and a Mishkan. [Upon hearing the order] Bezalel said: 'Moses, our teacher, the custom of the world is that a man first builds a house and then brings into it vessels, and thou sayest to me I should first make the ark, and then the Mishkan; where shall I put the vessels if I make them first? Perhaps the Holy One, praised be He! said first Mishkan and then the ark and the vessels?' Thereupon Moses said to him: 'Perhaps in the shadow of God hast thou been that thou knowest.'" [Thus Bezalel means — Bezal (in the shadow), El (of God)]. R. Juda said in the name of Rab: "Bezalel knew how to arrange the letters with which heaven and earth were created, for it is written here (Ex. 35, 31.) And He hath filled him with the spirit of God, in wisdom (Chachma) in uderstanding (Bithbuna), and in knowledge, and it is written (Pr. 3, 19.) The Lord hath founded the earth through wisdom (Chachma); He hath established the heavens through understanding (Tebuna). And it is further written By His knowledge were the depths split open." R. Jochanan said: "The Holy One, praised be He! doth not give wisdom to a man unless he possesses some; as it is said (Dan. 2, 21.) Who giveth wisdom unto the wise, and knowledge to those who possess understanding." When R. Tachalifa of the west (Palesine) heard this he went and related it to R. Abuhu, whereupon the latter replied: "What you infer from that passage, we derive from another; it is written (Ex. 31, 6.) And in the heart of all that are wise-hearted have I put wisdom."

As to His wisdom: The Lord by wisdom founded the earth (Prov. 3:19); With Him is wisdom and might (Job 12:13); With Him is strength and sound wisdom (ibid., v. 16); For the Lord giveth wisdom; out of His mouth cometh knowledge and discernment (ibid. 2:6). It likewise says: He giveth wisdom unto the wise, and knowledge to them that know understanding (Dan. 2:21), and Forasmuch as among all the wise men of the nations, and in all their royalty, there is none like unto Thee (Jer. 10:7).

Rabbi Yehoshua ben Korḥa says: The yod in Sarai ascended and prostrated itself before the Holy One blessed be He and said: ‘Master of the universe, You eradicated me from the name of this righteous woman, the wife of this righteous individual, Abraham our patriarch, and You called her name Sarah.’ The Holy One blessed be He said to it: ‘Go. At first, you were at the end of the letters and in the name of a female. Now, I am placing you in the name of a male and at the beginning of the letters, and in [the name] of one of the most righteous people in the world.’ That is what is written: “Moses called Hoshe’a bin Nun, Joshua [Yehoshua]” (Numbers 13:16).
Rabbi Elazar bar Avuna [said] in the name of Rabbi Aḥa: For twenty-six generations alef was objecting before the Holy One blessed be He: ‘Master of the universe, You placed me at the head of the letters, but You created the world not with me but with bet, as it is stated: “In the beginning [bereshit], God created the heavens and the earth”’ (Genesis 1:1). The Holy One blessed be He said to it: ‘My world and all its contents were created only due to the merit of the Torah, as it is stated: “The Lord founded the earth with wisdom” (Proverbs 3:19). Tomorrow, I will reveal Myself and give the Torah to Israel, and I will place you in the first of the commandments, and I will begin with you first, as it is stated: “I [anokhi] am the Lord your God”’ (Exodus 20:2). Bar Ḥota said: Why is it called alef? Because it endures for one thousand [elef] generations, as it is stated: “He commanded the matter for one thousand generations” (Psalms 105:8).⁵⁹God planned to give the Torah, and to start it with the letter alef, for the one thousand generations before it was given (see Bereshit Rabba 28:4; Kohelet Rabba 7:28).

The Holy One, blessed be He, spake to the Torah: "Let us make || man in our image, after our likeness" (Gen. 1:26). (The Torah) spake before Him: Sovereign of all the worlds ! The man whom Thou wouldst create will be limited in days and full of anger; and he will come into the power of sin. Unless Thou wilt be long-suffering with him, it would be well for him not to have come into the world. The Holy One, blessed be He, rejoined: And is it for nought that I am called "slow to anger" and "abounding in love"? He began to collect the dust of the first man from the four corners of the world; red, black, white, and "pale green," (which) refers to the body.

(Gen. 2:4:) THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH. This text is related (to Prov. 3:19): THROUGH WISDOM THE LORD FOUNDED THE EARTH. You find that through wisdom the Holy One created heaven and earth.³⁶Targum Neofiti I, Gen. 1:1; Frag. (Jerusalem) Targum, Gen. 1:1; Tanh., Gen. 1:1. R. Azariah said in the name of Resh Laqish: On the first day he created heaven and earth. Five days were left over. He created above and below on alternate days. On the second day he created the firmament above. On the third day (in Gen. 1:9): LET THE WATERS BE GATHERED below. On the fourth day (in Gen. 1:14): LET THERE BE LIGHTS above. On the fifth day (in Gen. 1:20): LET THE WATERS SWARM below. The sixth day remained for creating. The Holy One said: If I create above, the earth will be angry; but if I create below, the heavens will be angry. What did the Holy One do? He created Adam below with breath from above. Thus it says (in Prov. 3:19): THROUGH WISDOM THE LORD FOUNDED THE EARTH.

(Eccl. 8:1:) WHO IS LIKE THE WISE PERSON, AND WHO KNOWS THE INTERPRETATION OF A SAYING? {There are a lot of opinions concerning the text; but so as not to go to a lot of bother with our masters, we shall open with a verse <that fits> our needs.} (Eccl. 8:1:) WHO IS LIKE THE WISE PERSON? This is the Holy One, since it is stated about him (in Prov. 3:19): THROUGH WISDOM THE LORD FOUNDED THE EARTH.⁹⁶Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10. (Eccl. 8:1, cont.:) AND WHO KNOWS THE INTERPRETATION OF A SAYING? This <also> is the Holy One, who interpreted the Torah for Moses.

4 (Eccl. 8:1) “Who is like the wise person, and who knows the explanation of a saying”: (Eccl. 8:1) “Who is like the wise person”: This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.”⁴⁵Eccl. R. 8:1:1; PRK 4:4; PR 14:10. (Eccl. 8:1, cont.) “And who knows the explanation of a saying”: This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.) “A person's wisdom lights up his face”: R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man […].” (Eccl. 8:1, cont.) “And the radiance ('oz) of his face is changed (for the better),” in that He changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification.⁴⁶See Numb. R. 19:4. When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if [a priest] becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”

“For there is a man whose toil is with wisdom, and with knowledge, and with skill; yet to a man who has not toiled in it, he will leave it as his portion. This too is vanity and a great evil” (Ecclesiastes 2:21).
“For there is a man whose toil is with wisdom…” – Rabbi Yudan ben Rabbi Simon said: Great is the ability of prophets who liken the created to its Creator.⁶⁷The intent is the reverse; they portray God by means of human attributes. That is what is written: “I heard the voice of a man from the midst of the Ulai.” (Daniel 8:16). And Rabbi Yudan ben Rabbi Simon said: There is another verse that is clearer than that one: “And on the image of the throne, the image of a person” (Ezekiel 1:26). “With wisdom,”⁶⁸The midrash proceeds to cite attributes from the verse in Ecclesiastes and compare them to other verses where these attributes are attributed to God. – “the Lord founded the earth with wisdom” (Proverbs 3:19); “with knowledge” – “by His knowledge the depths were breached” (Proverbs 3:20). “And with skill” – Rabbi Berekhya [said] in the name of Rabbi Yehuda bar Rabbi Simon: Not with toil and not with exertion did the Holy One blessed be He create His world, as it is written: “With the word of God the heavens were made” (Psalms 33:6). “Yet to a man who has not toiled in it, he will leave it as his portion” – this is the generation of Enosh and the generation of the Flood. “This too is vanity and a great evil,” as it is written: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5).

"and god saw the evil of man was great" it says: there is a person who's fortune is with wisdom and knowledge and skill, r yudan says the ability of the prophets is great for they compare a creation to its creator, as it says: i heard the voice of a man from inside the river. r yehuda the son of simon says i have a verse which is more logical than this as it says: and on the shape of a chair was the shape of a man standing above it. we expound on the verse above, that his fortune was with wisdom,this refers to the verse "and god made the earth with wisdom"

[(Gen. 6:5:) AND THE LORD SAW THAT < HUMAN EVIL > HAD BECOME GREAT….] This text is related (to Eccl. 2:21):¹⁰⁵Gen. R. 27:1f.; Eccl. R. 2:21. FOR THERE IS A PERSON WHOSE TOIL < IS WITH WISDOM>…. It is speaking about the Holy One. And where is it shown that he is called A PERSON? Where it is stated (in Ezek. 1:26): [AND UPON THE LIKENESS OF THE THRONE WAS] A LIKENESS WITH THE APPEARANCE OF A PERSON UPON IT FROM ABOVE. (Eccl. 2:21:) WHOSE TOIL IS WITH WISDOM, as stated (in Prov. 3:19): THE LORD HAS ESTABLISHED THE EARTH WITH WISDOM. (Eccl. 2:21, cont.:) AND WITH KNOWLEDGE: Where is it shown? Where it is stated (in Prov. 3:20): WITH HIS KNOWLEDGE DID THE DEPTHS BREAK FORTH. (Eccl. 2:21, cont.:) AND WITH ABILITY, because the works became ready by themselves. (Ibid., cont.:) YET TO ONE WHO HAS NOT TOILED AT IT: These were the mortals. (Ibid., cont.:) SHALL HE GIVE IT AS HIS PORTION. THIS ALSO IS VANITY. (Ibid., vs. 23:) FOR ALL HIS DAYS ARE PAINS, because they were pains for the Holy One with their evil deeds. (Ibid., cont.:) AND HIS OCCUPATION VEXATION, because they vexed the Holy One. (Ibid., cont.:) EVEN AT NIGHT HIS HEART HAS NO REST, because they did [evil deeds] at night. And where is it shown that < they did so > even during {the night} the day? Where it is stated (in Gen. 6:5) < EVERY DRIVE IN THE THOUGHTS OF HIS HEART WAS > ONLY EVIL ALL DAY.

... “From the rising of the sun until its setting…” (Psalms 113:3) When flesh and blood wants to make an image, it begins with the head and ends with the feet or begins with the feet and ends with the head. Not so the Holy One! When He makes man, He shapes him all at once, as it says “…for He is the One Who formed everything…” (Jeremiah 10:16) This is ‘from the rising of the sun until its setting.’ And from where do we learn that He created it from Zion? As it says “From Zion, the finery (miclal) of beauty…” (Psalms 50:2) From out of (m’clal) the beauty of the world. What does ‘appeared’ mean? Illuminated. Appearance always refers to light, as it says “…and causes the light of His cloud to appear.” (Job 37:15) From where do we learn that this is speaking of the world? It says here miclal and it says elsewhere “Now the heavens and the earth were completed (vay’chulu)…” (Genesis 2:1) And when He destroys it, He will start from Zion, as it says “And I will make Jerusalem heaps of ruin…” (Jeremiah 9:10) and afterwards “All the land shall be a desolation…” (Jeremiah 4:27) And it says “And the land shall become desolate with its inhabitants…” (Micah 7:13) And at the time when the Holy One renews His world He will renew it from Zion, as it says “…the mountain of the Lord's house shall be firmly established at the top of the mountains…” (Isaiah 2:2)