הַיֹּשֵׁב֙ עַל־ח֣וּג הָאָ֔רֶץ וְיֹשְׁבֶ֖יהָ כַּחֲגָבִ֑ים הַנּוֹטֶ֤ה כַדֹּק֙ שָׁמַ֔יִם וַיִּמְתָּחֵ֥ם כָּאֹ֖הֶל לָשָֽׁבֶת׃
Dialah yang bersemayam di atas lingkaran bumi, dan penduduknya bagaikan belalang di hadapan-Nya; Dialah yang membentangkan langit seperti tirai yang tipis, dan membentangkannya seperti kemah untuk didiami.
Otzar Midrashim
The celestial sphere is likened to a dome, expansive like a tent and measured in length akin to the Mishkan (Tabernacle), as it is written, "He stretches out the heavens like a curtain and spreads them out like a tent to dwell in" (Yeshayahu 40:22). The northern expanse remains uncovered, fashioned in the shape of an open colonnade, as it says, "He stretches out the north over the void" (Iyov 26:7). The southern end is sealed like a chamber, round like a furnace, as it states, "He makes the Bear, Orion, Pleiades, and the chambers of the south" (Iyov 9:9).
The east and west are fixed upon the earth like foundations of a building, as it says, "He builds His upper chambers in the heavens and has founded His vault upon the earth" (Amos 9:6). The sphere spans eighteen measures in circumference, six in width, with the distance from east to west matching the height from earth to the heavens. From north to south, constellations such as Ash (Orion) and Kesil (Pleiades) traverse the heavens, and the heavenly bodies orbit from east to west, as it is written, "Can you bind the chains of Pleiades or loosen the cords of Orion?" (Iyov 38:31).
Pleiades has seven stars, and Orion, five. Together they form twelve. The heavenly sphere contains seven stars aligned inwardly and five outwardly. Seven rise from the north on the right, and five from the left. Correspondingly, six gather by day and six by night. The constellation Te’omim (Gemini) marks the end of the seven, and Akrav (Scorpio) concludes the five. From Te’omim to Keshet (Sagittarius) is the same distance as from Akrav to Sartan (Cancer). Between Akrav and Sartan lies the Agala (Wagon/Ursa Major) in the north, while Akrav is situated in the south.
The celestial sphere rises in a circular motion to the south and sets in a circular motion to the north. In the north, the Agala revolves, serving the Te’li (Celestial Pole). The Te’li influences the constellations, the constellations influence the heavenly sphere, and the sphere revolves around the Te’li. All are moved by the divine wind, as it says, "By His wind the heavens are adorned; His hand pierced the fleeing serpent" (Iyov 26:13). The fleeing serpent refers to the Te’li, stretching across the expanse like a coiled serpent, with its head and tail marked, as it is written, "The Lord will cut off from Israel head and tail" (Yeshayahu 9:13).
The head of the Te’li aligns with the solar circuit, and its tail aligns with the lunar circuit. The sun and moon move in opposite arcs, as it says, "Together they shall form a single ring" (Shemot 26:24). Above these circuits are the windows of heaven, as it states, "Peering through the windows, peeking through the lattices" (Shir HaShirim 2:9). These higher levels guide the heavenly spheres, while the lower spheres operate like waterwheels, drawing sustenance from below, as it states, "He draws water with His feet" (Devarim 11:10).
The sun shines like a blazing torch in its orbit, while the moon glows like a lamp atop a menorah. Other celestial bodies—Mercury and Mars—mirror the sun’s brilliance, while Venus and Jupiter resemble the moon’s light, akin to lamps upon candelabra. Saturn, however, partakes of both luminaries, appearing like a lantern suspended by chains.
The head of the Te’li directs one side of the sphere, while its tail steers the opposite. When the celestial lights align with the Te’li, they move together as if in perfect harmony, as it is written, "One comes near to the other, and no breath passes between them" (Iyov 41:8), and, "Can two walk together unless they have agreed?" (Amos 3:3). (Yet this encounter is fraught, like meeting a bereaved bear rather than a fool in his folly, as it states,) "Better to meet a bereaved bear than a fool in his folly" (Mishlei 17:12).
Whether one is at its head and the other at its tail, or both are at its head or its tail—whether they confront one another directly, stand behind one another, or approach from either side—the result is the same. The sun and moon darken, as it says, "The sun and the moon grow dark" (Yoel 4:15). One of the luminaries and one of the stars withdraw their radiance, leaving their brilliance diminished.
The east and west are fixed upon the earth like foundations of a building, as it says, "He builds His upper chambers in the heavens and has founded His vault upon the earth" (Amos 9:6). The sphere spans eighteen measures in circumference, six in width, with the distance from east to west matching the height from earth to the heavens. From north to south, constellations such as Ash (Orion) and Kesil (Pleiades) traverse the heavens, and the heavenly bodies orbit from east to west, as it is written, "Can you bind the chains of Pleiades or loosen the cords of Orion?" (Iyov 38:31).
Pleiades has seven stars, and Orion, five. Together they form twelve. The heavenly sphere contains seven stars aligned inwardly and five outwardly. Seven rise from the north on the right, and five from the left. Correspondingly, six gather by day and six by night. The constellation Te’omim (Gemini) marks the end of the seven, and Akrav (Scorpio) concludes the five. From Te’omim to Keshet (Sagittarius) is the same distance as from Akrav to Sartan (Cancer). Between Akrav and Sartan lies the Agala (Wagon/Ursa Major) in the north, while Akrav is situated in the south.
The celestial sphere rises in a circular motion to the south and sets in a circular motion to the north. In the north, the Agala revolves, serving the Te’li (Celestial Pole). The Te’li influences the constellations, the constellations influence the heavenly sphere, and the sphere revolves around the Te’li. All are moved by the divine wind, as it says, "By His wind the heavens are adorned; His hand pierced the fleeing serpent" (Iyov 26:13). The fleeing serpent refers to the Te’li, stretching across the expanse like a coiled serpent, with its head and tail marked, as it is written, "The Lord will cut off from Israel head and tail" (Yeshayahu 9:13).
The head of the Te’li aligns with the solar circuit, and its tail aligns with the lunar circuit. The sun and moon move in opposite arcs, as it says, "Together they shall form a single ring" (Shemot 26:24). Above these circuits are the windows of heaven, as it states, "Peering through the windows, peeking through the lattices" (Shir HaShirim 2:9). These higher levels guide the heavenly spheres, while the lower spheres operate like waterwheels, drawing sustenance from below, as it states, "He draws water with His feet" (Devarim 11:10).
The sun shines like a blazing torch in its orbit, while the moon glows like a lamp atop a menorah. Other celestial bodies—Mercury and Mars—mirror the sun’s brilliance, while Venus and Jupiter resemble the moon’s light, akin to lamps upon candelabra. Saturn, however, partakes of both luminaries, appearing like a lantern suspended by chains.
The head of the Te’li directs one side of the sphere, while its tail steers the opposite. When the celestial lights align with the Te’li, they move together as if in perfect harmony, as it is written, "One comes near to the other, and no breath passes between them" (Iyov 41:8), and, "Can two walk together unless they have agreed?" (Amos 3:3). (Yet this encounter is fraught, like meeting a bereaved bear rather than a fool in his folly, as it states,) "Better to meet a bereaved bear than a fool in his folly" (Mishlei 17:12).
Whether one is at its head and the other at its tail, or both are at its head or its tail—whether they confront one another directly, stand behind one another, or approach from either side—the result is the same. The sun and moon darken, as it says, "The sun and the moon grow dark" (Yoel 4:15). One of the luminaries and one of the stars withdraw their radiance, leaving their brilliance diminished.
Bereshit Rabbah
Rabbi Yehuda bar Simon began: “He reveals the deep and the hidden [umsatrata]” (Daniel 2:22). “He reveals the deep” – this is Gehenna, as it is stated: “He does not know that the ghosts are there; [her guests are in the depths of the netherworld]” (Proverbs 9:18). And it says: “He deepened [he’emik] and widened” (Isaiah 30:33). “And the hidden [umsatrata]” – this is the Garden of Eden, as it is stated: “For protection and refuge [ulmistor]” (Isaiah 4:6). And it says: “Conceal them [tastirem] in the hideaway of Your presence” (Psalms 31:21).
Another matter, “He reveals the deep and the hidden [umsatrata]” – these are the actions of the wicked, as it is stated: “Those who go deep from the Lord” (Isaiah 29:15). Umsatrata – these are the actions of the wicked, as it is stated: “To conceal [listor] counsel” (Isaiah 29:15). “He knows what is in the darkness” (Daniel 2:22) – these are the actions of the wicked, as it is stated: “Their actions are in the darkness” (Isaiah 29:15). “And the light rests with Him” (Daniel 2:22) – these are the actions of the righteous, as it is written: “But the path of the righteous is like a dawning light” (Proverbs 4:18), and it says: “Light is sown for the righteous…” (Psalms 97:11). Rabbi Abba Sarongaya said: “And the light rests with Him” – this is the messianic king, as it is stated: “Arise, shine, [for your light has come and the glory of the Lord has shone upon you]” (Isaiah 60:1), etc. in Pesikta. 26The Midrash refers us to Pesikta Rabati parashat Kumi ori, where the idea of light representing the Messiah is expounded further. (According to some, the word בפסיקתא is a scribal error and should be deleted.)
Rabbi Yehuda bar Simon said: From the beginning of the creation of the world, “He reveals the deep and the hidden” (Daniel 2:22). [The verse states:] “In the beginning God created [the heavens]” (Genesis 1:1) – but it did not elaborate.27As to how they were created. And where did it elaborate? It was elsewhere: “Who spread the heavens like a curtain” (Isaiah 40:22). [It states further:] “And the earth” (Genesis 1:1) – but it did not elaborate. And where did it elaborate? It was elsewhere: “For He says to the snow: Become the earth” (Job 37:6); “when the dust consolidated into a mass…” (Job 38:38). [It states:] “God said: Let there be light” (Genesis 1:3) – but it did not elaborate. Where did it elaborate? “Enveloping with light as if with a cloak” (Psalms 104:2).
Another matter, “He reveals the deep and the hidden [umsatrata]” – these are the actions of the wicked, as it is stated: “Those who go deep from the Lord” (Isaiah 29:15). Umsatrata – these are the actions of the wicked, as it is stated: “To conceal [listor] counsel” (Isaiah 29:15). “He knows what is in the darkness” (Daniel 2:22) – these are the actions of the wicked, as it is stated: “Their actions are in the darkness” (Isaiah 29:15). “And the light rests with Him” (Daniel 2:22) – these are the actions of the righteous, as it is written: “But the path of the righteous is like a dawning light” (Proverbs 4:18), and it says: “Light is sown for the righteous…” (Psalms 97:11). Rabbi Abba Sarongaya said: “And the light rests with Him” – this is the messianic king, as it is stated: “Arise, shine, [for your light has come and the glory of the Lord has shone upon you]” (Isaiah 60:1), etc. in Pesikta. 26The Midrash refers us to Pesikta Rabati parashat Kumi ori, where the idea of light representing the Messiah is expounded further. (According to some, the word בפסיקתא is a scribal error and should be deleted.)
Rabbi Yehuda bar Simon said: From the beginning of the creation of the world, “He reveals the deep and the hidden” (Daniel 2:22). [The verse states:] “In the beginning God created [the heavens]” (Genesis 1:1) – but it did not elaborate.27As to how they were created. And where did it elaborate? It was elsewhere: “Who spread the heavens like a curtain” (Isaiah 40:22). [It states further:] “And the earth” (Genesis 1:1) – but it did not elaborate. And where did it elaborate? It was elsewhere: “For He says to the snow: Become the earth” (Job 37:6); “when the dust consolidated into a mass…” (Job 38:38). [It states:] “God said: Let there be light” (Genesis 1:3) – but it did not elaborate. Where did it elaborate? “Enveloping with light as if with a cloak” (Psalms 104:2).
Midrash Tehillim
An alternative interpretation of: “Why do nations rumble” (Psalms 2:1) – this [relates to] that which is said by Scripture, “It is [God] who sits above the horizon of the earth [and its inhabitants are like grasshoppers]” (Isaiah 40:22). To what can the wicked be compared? They are like grasshoppers, placed in a jar, they struggle to escape, but they [keep] falling. This is what the wicked are like. Rabbi Yehuda bar Nachmani said, after the generation of the flood, it is written, “And all [the people of] the land spoke one language” (Genesis 11:1) – [thus beginning the story of Babel]. Couldn’t the later generation have learnt [its lesson] from the earlier generation? And [likewise] Gog and Magog will arise in the epoch to come, and they [too] will fall. And David saw [this] and said, “Why do nations rumble?” [i.e., why don’t they learn their lesson?] An alternative interpretation: just as the wave of the sea ascends and gets stronger, as if it will flood the world, but then, when it reaches the shore, it prostrates itself [literally: it flattens itself] before the sand; so too with the idolatrous nations; [and so too with] all who conspire against the Israelites, to harm them. [Ultimately, they will] fall before them. Why? Because Israel is compared to sand. As it is said, “The number of the people of Israel shall be like that of the sands of the sea,” (Hosea 2:1). And the idolatrous nations are compared to the sea. As it says, “But the wicked are like the rumbling sea” (Isaiah 57:20). One finds that Nimrod and his colleagues conspired against Abraham and [then] fell before him. As it is said, “At night, he and his servants deployed against them [and defeated them],” (Genesis 14:15). Abimelech [fell] before Isaac; Esau before Jacob; Pharoah and Egypt before Israel; and so too many more [such stories appear] in the Torah. And even in the time to come, Gog and Magog are destined to fall before Israel. And David saw this and wailed [in prayer, saying] “Why do nations rumble?” [i.e., God, why do you allow the nations to pursue such folly?] Rabbi Yitzchak said, even if a person asks his friend, “Why are you acting like this?”, his friend will be angry with him. But the righteous say to the Holy One, blessed be He, “Why are you acting like this?”, and they are not punished. And why are they not punished? Because they were not asking for their own benefit, but for [the benefit] of Israel. Rabbi Aybo said, all of the tumult and toil of the wicked is for nothing. As it is said, “Peoples shall toil to no end” (Jeremiah 51:58). But Israel “shall not toil to no end; they shall not bear children [destined] to misfortune” (Isaiah 65:23).