Tafsiran yang Mengutip untuk Mazmur 104:25

[Ps. 104:25]: “There is the sea vast and wide, with its creatures without number” corresponds to “Let the waters teem with living creatures” [Gen. 1:20].

[Ps. 104:25]: Parallel to “Let the waters bring forth creeping things” [Gen. 1:20] it says: “There is the sea, vast and wide, its creatures beyond number, beings both small and great.” “The face of the cherub is like that of a man,”¹⁸⁴b. Hagigah 13b. the cherub being in the form of a little child. When it says “birds shall fly” [Gen. 1:20], it refers to the two cherubim which draw blessing forth, the attributes of south and north. Of these Scripture says: “Awake, O north, and come forth, O south. blow your winds in my garden” [Cant. 4:16], as we have explained it. Once heaven and earth are doing their work, the power of these other two attributes is drawn toward them and added to them.

והנה ה’ נצב עליו “and here the Lord was standing above it, etc.” According to the plain meaning of the text the word עליו refers to the ladder. A kabbalistic approach: the word עליו refers to Yaakov, i.e. G’d appeared to Yaakov as if He were standing above him.” What the Kabbalists are trying to tell us is that Yaakov viewed himself in this dream as the carrier of the שכינה, the Divine Presence, and its entourage. The Torah would thereby have compared Yaakov to one of the cherubs of whom it has been said וירכב על כרוב ויעוף, (Samuel II 22,11) “He mounted a cherub and flew.” The patriarchs are the true מרכבה, the “chariots” supporting the שכינה, the benevolent Presence of G’d. They performed a task on earth which the angels perform in the celestial spheres. Kabbalists (True scholars, i.e. the sages of the Talmud) have expressed this thus when speaking about the כרובים, cherubs: The face of a human being is considered the major “face,” whereas the face of the cherub is considered as the “minor” face. (compare Rashi, Sukkah 5B where the cherubs on the lid of the Holy Ark are discussed). According to Kabbalists it was this idea David referred to in Psalms 104,25 where he referred to חיות קטנות עם גדולות, “small and large חיות.” Let me enlighten you on this subject. We already mentioned that Yaakov’s facial features are engraved on G’d’s throne (Bereshit Rabbah 68,12 and that the angels descended to compare Yaakov’s sleeping countenance with that engraved on G’d’s throne). This was the reason the Torah describes him as יושב אהלים, “dweller in tents,” (25,27) i.e. he was “at home” both in a celestial residence as well as in a terrestrial one. This idea is expressed even more forcefully in connection with the revelation at Mount Sinai where the “nobles” of Israel (Exodus 24,10) are described as having a vision of אל-הי ישראל ותחת רגליו, “of G’d, and Israel who is at His feet.” This is also what Yaakov had in mind when he said to Rachel who had demanded that he make children for her (30,2) התחת אל-הים אנכי. This statement was not a rhetorical question but he explained to Rachel that he was not G’d-like, but his image was inscribed below, i.e. beneath the throne of G’d who has the power to bestow children.