Midrash su Salmi 103:7

(Exod. 18:1:) NOW JETHRO PRIEST OF MIDIAN, <…>, HEARD. He was a priest for idolatry.¹⁷Mekhilta de Rabbi Ishmael, Amaleq, 3. (Exod. 18:9:) AND JETHRO REJOICED (rt.: YHD), in that he professed (YHD) the name of the Holy One. Another interpretation (of Exod. 18:9:) AND JETHRO REJOICED (rt.: YHD). <It was> that he became a Jew (rt.: YHD). (Vs. 10:) SO JETHRO SAID: BLESSED BE THE LORD. Jethro said: I did not leave a deity alone without serving him, but I have found no deity like the God of Israel. (Vs. 11:) NOW I KNOW THE LORD IS GREATER THAN ALL GODS. Four children of Adam said four things. If someone else had said them, they would have laughed at them.¹⁸Eccl. R. 3:11:1. And who were they? Moses, Jethro, Solomon, and Nebuchadnezzar. Moses said (in Deut 32:4): THE ROCK!—HIS WORK IS PERFECT, [BECAUSE ALL HIS WAYS ARE JUSTICE]. [If someone else had said it, they would have laughed at him, saying: From where does this one know the ways of the Holy One? However,] because it is written (in Ps. 103:7): HE MADE HIS WAYS KNOWN TO MOSES, it is therefore stated (in Deut. 32:4): THE ROCK!—HIS WORK IS PERFECT, BECAUSE ALL HIS WAYS ARE JUSTICE. Then Solomon said (in Eccl. 3:11): HE HAS MADE EVERYTHING BEAUTIFUL IN ITS TIME. If someone else had said it, they would have laughed at him, saying: Who has made known to this one what is beautiful and what is not beautiful? But, <in the case of> Solomon, whose table lacked nothing, he knew what was beautiful. R. Jose bar Hanina said: Solomon's table did not even lack bitter herbs¹⁹Tanh., Exod. 5:7, and Codex Vaticanus Ebr. 34 read “ice” here. of Tammuz nor melopepones {i.e., radish and lettuce}²⁰The Greek word means “melons.” of Tishri. Nebuchadnezzar said (in Dan. 4:32 [35]): ALL THE INHABITANTS OF THE EARTH ARE OF NO ACCOUNT. If another had said it, they would have laughed at him: Over what does this man rule? He does not even rule over a gnat. But in the case of Nebuchadnezzar it was fitting for him to say so, since it is stated concerning him (in Dan. 2:38): AND [INTO YOUR HAND HE HAS GIVEN] THE CHILDREN OF ADAM, [THE WILD BEASTS OF THE FIELD, AND THE FOWL OF HEAVEN,] WHEREVER THEY MAY DWELL; [AND HE HAS HAD YOU RULE OVER ALL OF THEM]. Jethro said (in Exod. 18:11): NOW I KNOW THE LORD IS GREATER THAN ALL GODS, because among all his gods he did not see one as great as the Lord. (Ibid., cont.:) YES, BY THE THING WHICH <THE EGYPTIANS> PLOTTED AGAINST THEM.²¹PRK 11:5. R. Eleazar said: By that with which the Egyptians intended to destroy Israel, <i.e.,> by water, by that they were destroyed. So they were drowned in the midst of the sea.

Four men said four things which, had they been uttered by other men, would have been scoffed at with the comment: “How does he know about the ways of the Holy One, blessed be He?” These four were Moses, Nebuchadnezzar, Jethro, and Solomon. Moses said: The Rock, His work is perfect; for all His ways are justice (Deut. 32:4), but if any other man had said this, they would have said about him: “How does he know that?” It was proper, however, for Moses to make this statement, since it is written about him: He made known His ways unto Moses (Ps. 103:7). Thus Scripture says: Show me Thy ways (Exod. 33:13).

(Exod. 3:1:) NOW MOSES WAS TENDING <THE FLOCK>. This text is related (to Ps. 103:7): HE MADE HIS WAYS KNOWN TO MOSES….⁴¹Cf. Exod. R. 2:1; M. Pss. 103:10. Why would he make known his ways to Moses? Because Moses knew all the ways of the Holy One, but no one else knew them. It is written (in Exod. 33:13): AND NOW, […,] PLEASE MAKE YOUR WAYS KNOWN TO ME. The Holy One said to him: Do you desire to stand upon my⁴²The Buber text reads “his.” ways? By your life, I will make <them> known to you. (Ps. 103:7): HE MADE HIS WAYS KNOWN TO MOSES.

Another interpretation (of Ps. 103:7): HE MADE HIS WAYS KNOWN TO MOSES. The Holy One <did so> because he alone knew the final end of the captivity in Egypt. Thus it is stated (in Exod. 2:25): GOD SAW THE CHILDREN OF ISRAEL, AND GOD KNEW. To whom did he make known <what he knew>? To Moses, as stated (in what follows, i.e., Exod. 3:1ff.:) NOW MOSES WAS TENDING <THE FLOCK…>.⁴³This reference to Exod. 3:1 must be understood as a reference to the whole story of the burning bush in which God reveals to Moses the plan for delivering Israel.

“He made everything beautiful in its time; the world, too, He has placed in their heart, but so that man will not discover the work that God has performed from beginning to end” (Ecclesiastes 3:11).
“He made everything beautiful in its time.” Rabbi Tanḥhuma said: The world was created at its appointed time; it was not fit to have been created earlier, but at its proper time it was created, as it is stated: “He made everything beautiful in its time.” Rabbi Abbahu said: From here [it is derived] that the Holy One blessed be He created worlds and destroyed them, created worlds and destroyed them, until he created this [world], and said: ‘These please Me and those did not please Me.’ Rabbi Elazar says: This opening is open to the depths,³⁷The following is a clear proof to what Rabbi Abbahu stated above (Maharzu). as it is stated: “God saw everything that He made, and, behold, it was very good” (Genesis 1:31).
Had another said: “He made everything beautiful in its time,” I would say: This one, who never ate a piece of bread in his life, says: “He made everything beautiful in its time”? However, Solomon, because it is written in his regard: “Solomon’s provision for one day was thirty kor of choice flour…” (I Kings 5:2), for him it is appropriate to say: “He made everything beautiful in its time.”³⁸Others who did not experience luxury might be easily impressed; if Solomon, who lived a life of incredible luxury, praised all that God created, that is a more significant compliment.
Another matter, had another said: “Vanity of vanities, said Kohelet…” (Ecclesiastes 1:2), I would have said: This one, who never acquired even two perutot worth [of property] in his life, he ridicules all the property in the world and says: “Vanity of vanities”? However, this one, Solomon, of whom it is written: “The king made the silver in Jerusalem as stones…” (I Kings 10:27), but they were not stolen, as they were ten cubit stones and eight cubit stones. The weights during the reign of Solomon were made of gold, as it is stated: “None of silver, as it was not considered anything during the reign of Solomon” (I Kings 10:21), for him it is appropriate to say: “Vanity of vanities.” Why did he say: “Vanity of vanities”? He saw the world and what would ultimately occur.
Had another said: “All residents of the earth are considered as nothing” (Daniel 4:32),³⁹This was stated by Nebuchadnezzar in praise of God. I would have said: Is it appropriate for this one, who has never had dominion over two flies to say: “All residents of the earth are considered as nothing”? It is more [significant now that] it was [stated by] the wicked Nebuchadnezzar, who had dominion over the entire world, as it is stated: “I have given him all the beasts of the field, as well” (Jeremiah 28:14) to serve him. [This is also evident] from what is written [regarding Nebuchadnezzar]: “Everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, He has given into your hand and established your rule over all of them” (Daniel 2:38). For this one it is appropriate to say: “All residents of the earth are considered as nothing.”
Had another of the wise men of the nations of the world said the verse: “Now I know that the Lord is greater than all gods” (Exodus 18:11), I would have said: This one, who does not know the nature of idol worship, says: “Now I know that the Lord is greater than all gods”? However, it is Yitro who said: “Now I know that the Lord is greater [than all gods],” [although] he engaged in many forms of idol worship, as Rabbi Yishmael taught: Reuel, who is Yitro, did not leave any form of idol worship in the world that he did not seek and serve, as it is written: “Woe unto us. Who will deliver us from the hand of these mighty gods? These are the gods [that smote the Egyptians]” (I Samuel 4:8).⁴⁰This verse was stated by the Philistines when preparing to face the Israelites in battle, upon realizing that the ark of the covenant was brought to the Israelite camp. Thus, it is not immediately clear what this verse adds to the midrash, and there are some commentaries who suggest it should be removed. Some suggest that this verse is offered as a contrast to Jethro. The Philistines recognized God and His power, yet assumed that He was just one of many gods, and therefore perhaps other gods to deliver them from Him. Jethro, on the other hand, repudiated all other gods (Matnot Kehuna). [Yitro] then said: “[Now I know that the Lord is greater] than all gods,” and ultimately converted and conceded to the Holy One blessed be He; for him it is appropriate to say: “Now I know that the Lord is greater than all gods…” – He repented before the Holy One blessed be He, and He accepted him and established him [as a model] for Israel for the generations.
Had a prophet and wise man arisen and said: “The Rock, His actions are perfect [for all His ways are justice]” (Deuteronomy 32:4) other than Moses our master, [one might have said that he does not really know God’s ways. But in the case of Moses] because it is written in his regard: “He informed Moses of His ways, the children of Israel of His feats” (Psalms 103:7), for this one it is appropriate to say: “The Rock, [His actions] are perfect.”
Had another person come and rebuked Israel, I would have said: Shall a person who ate and drank from them and derived benefit from them, rebuke them? Rather, Moses, in whose regard it is written: “I have not taken one donkey from them” (Numbers 16:15), for this one it is appropriate to rebuke Israel. That is what is written: “These are the words that Moses spoke to all of Israel beyond the Jordan…” (Deuteronomy 1:1).⁴¹All the places mentioned in the continuation of this verse are allusions to events for which Moses reprimanded the children of Israel.

Another matter, “He made everything beautiful in its time” – Rabbi Bon stated two approaches regarding the following. Rabbi Bon said: Abraham was worthy to have been created before Adam, the first man, but the Holy One blessed be He said: If I create Abraham first, if he sins, there will be no one to come to make amends after him. Rather, I will create Adam, and if he sins, Abraham will come after him and make amends.⁴²This is based on the verse: “He made everything beautiful in its time.” Rabbi Bon said another [source for this idea]: It is written: “The greatest man among the giants” (Joshua 14:15).⁴³This is interpreted as a reference to Abraham. Abraham was worthy to have been created first, as it is stated: “The greatest man among the giants.” Why is he called “greatest”? It is because he was worthy to have been created first, but the Holy One blessed be He said: If I create Abraham first, if he sins, there will be no one to come after him to make amends. Rather, I will create Adam, the first man, and if he sins, Abraham will come and make amends after him.
Rabbi Abba bar Kahana said: Some cite a parable; to what is this matter analogous? [It is analogous] to one who had a substantial beam in his residence, in his house. Where would he place it? Would he not place it in the middle of the great hall, so that it would be able to support the beams in front of it and the beams that are behind it? So too, why did the Holy One blessed be He create Abraham our patriarch in the middle? So that he could provide support for the generations that preceded him and the generations that succeeded him. Rabbi Levi said: One brings a proper wife into the house of an improper wife, but one does not bring an improper wife into the house of a proper wife.⁴⁴Similarly, Abraham was created after Adam in order to have a positive impact on the world that Adam had previously tarnished. Had Abraham been created first, Adam would have negated the positive impact that Abraham made on the world.
Rabbi Yehuda ben Rabbi Simon said: Adam the first man was worthy to have had the Torah given through him, as it is stated: “This is the book of the generations of Adam. [On the day that God created man, in the likeness of God He made him]” (Genesis 5:1).⁴⁵The midrash interprets the “book” in the verse as a reference to the Torah. The Holy One blessed be He said: Adam is my handiwork, will I not give him the Torah so that he may toil in it? Then He said: If six mitzvot were given him and he was unable to keep them and observe them, were I to give him six hundred and thirteen mitzvot – two hundred and forty-eight positive commandments and three hundred and sixty-five prohibitions – all the more so will he not keep them. That is why it is written: “He said to Adam [la’adam]” (Job 28:28) – not Adam [lo adam], I will not give them to Adam. To whom will I give them? I will give them to his descendants.
Rabbi Yaakov of Kefar Ḥanan said: Adam the first man was worthy of having twelve tribes emerge from him, as it is written: “This [zeh] is the book of the generations of Adam” (Genesis 5:1) – zayin – seven, heh –five, twelve tribes, this is the numerical value of “zeh is the book of the generations of Adam.” The Holy One blessed be He said: Adam is My handiwork, will I not give him twelve tribes? He then said: If I gave him two sons and one rose and killed his brother, had I given him twelve sons, all the more so. That is why it written: “He said to Adam [la’adam]” (Job 28:28), not Adam [lo adam], I will not give them to Adam. To whom will I give them? I will give them to Jacob the righteous.
Rabbi Yitzḥak said: At the time when they departed from Egypt, The Israelites were worthy for the Torah to have been given to them immediately, but the Holy One blessed be He said: The radiance of My children has not yet come; they have emerged from the enslavement of mortar and bricks and cannot receive the Torah immediately. To what is this matter comparable? [It is comparable] to a king whose son arose from his illness and they said to him: ‘Let your son go to his academy.’ He said: ‘The radiance of my son has not yet come; rather, let him be indulged for two or three months with food and drink and recover, and then he will go to his academy.’ So too, the Holy One blessed be He said: ‘The radiance of my children has not yet come, they have emerged from the enslavement of mortar and bricks, and I will give them the Torah? Rather, let My children be indulged for two or three months with manna, a spring, and quails, and then I will give them the Torah.’ When? In the third month.
Rabbi Beivai, Rabbi Aivu, and Rabbi Huna said in the name of Rabbi Yitzḥak bar Maryon: At the time when they departed from Egypt, the Israelites were worthy to enter the Land immediately, but the trees were ancient, from the days of Noah. The Holy One blessed be He said: Shall I bring the Israelites into a wasteland? Rather, I will take them on a circuitous path through the wilderness for forty years so that the Canaanites will rise and chop down the old ones and plant new ones, so [the Israelites] would enter the land and find it filled with blessings.
Rabbi says: Even for matters of transgression it is “beautiful in its time.”⁴⁶“He made everything beautiful in its time” alludes to the fact that even the effect of a transgression is influenced by its timing.