Midrash su Salmi 75:8

When thou takest the sum (Exod. 30:12).¹¹This entire section is to be found almost verbatim in Pesikta de-Rav Kahana, pisha 2:4–5. R. Jonah began to discuss the verse For God is judge; He putteth down one, and lifteth up another (Ps. 75:8). A Roman matron asked R. Yosé the son of Halafta: “In how many days did the Holy One, blessed be He, create the world?” “In six days,” he replied, “as it is said: For in six days the Lord made the heaven and the earth (Exod. 20:11).” “What has he been doing since that time?” she queried. “He has been uniting couples and making one man wealthy and another poor,” he responded. Whereupon she retorted: “I too am able to do this. I have many slaves and maid servants, and I can couple them all on this very night. What He has been doing since the time of creation, I can do easily in one hour.” “It may appear a simple matter to you,” he replied, “but to Him it is as difficult as splitting the Red Sea, for it is written: God maketh the solitary to dwell in a house (Ps. 68:7).”

What does bakosharot (“prosperity”) imply? The one who is not pleased (with his mate) weeps, the one who is pleased sings. Hence the word bakosharot (from beki, “weeping,” and shirot, “songs”) is used in the text. He causes one to ascend the ladder and another to descend. Thus it is said: For God is judge; He putteth down this one, and lifteth up this one (Ps. 76:8).

(Numb. 32:1:) “Much livestock.” This text is related (to Ps. 75:7), “For it is not from the east or from the west [or from the wilderness that there comes an exaltation (harim)].” What is the meaning of (Ps. 75:7) “For it is not from the east (rt.: mts') or from the west?”¹⁵Numb. R. 22:8. It is not from a person working hard by going out (rt.: mts') for trade and traveling from east to west and searching in wildernesses and on mountains (harim) that he becomes wealthy. Rather even if one sails away in ships to go from east to west and searches in wildernesses and on mountains (harim), he does not become wealthy. What is the meaning of (Ps. 75:7, cont.), “or from the wilderness that there comes an exaltation (harim)?” R. Abba Sanagoria says, “Every use of harim in Scripture denotes mountains except for here, where it denotes exaltation. Thus one is not exalted from these things.” So what does the Holy One, blessed be He, do? He takes possessions (nekhasim) from one and gives them to another, as stated (in Ps. 75:7, cont.), “For God it is who gives judgment; He brings down one man, He lifts up another.” That is why they are called nekhasim, as they are covered (nikhsim) from one and revealed to another. And why is the name of [common coins] called zuzim? Because they move (zazim) from one and are given to another. [It is called] money (mammon), because what you count (mah [she’atah] moneh) is not anything. [It is called] coins (ma’ot), because they are from time (me’et) to time. And one can expound [with these] expression[s of money]. And so did Hannah say (in I Sam. 2:7), “The Lord makes poor and makes rich; He casts down, He also (af) lifts high,” [meaning] with the anger (af) that He bring upon one, He lifts up the other. A certain matron asked R. Jose ben Halafta, “In how many days did the Holy One, blessed be He, create His world? He said to her, “In six days, as stated (in Exod. 31:17), ‘for in six day the Lord made the heavens and the earth.’”¹⁶Above, Numb. 1:18; Gen. R. 68:4; PRK 2:4; Lev. R. 8:1; Numb. R. 3:6; cf. above, Gen. 1:2. She said to him, “And what has He been doing since that time?” He said to her, “He sits down and makes ladders for raising up one and putting down another. Hence it is stated (in Ps. 75:7), ‘For God it is who gives judgment; He brings down one man, He lifts up another.’” You yourself know that, when He wanted the Children of Gad and the Children of Reuben to become wealthy, He brought down the Midianites in front of Israel, so that the Children of Gad and the Children of Reuben would become wealthy. What is written above (in Numb. 31:9)? “Then the children of Israel took the women and children of the Midianites captive, and all their cattle, all their livestock, and all their wealth they seized as plunder.” Then after that, it is written (in Numb. 32:1), “Now [the Children of Reuben and the Children of Gad] had much livestock.” See that He brought down the Midianites and raised up the Children of Reuben and the Children of Gad, to fulfill that which is stated, (in Ps. 75:8), “For it is not from the east or from the west…, for it is God who judges; He brings down one man, He lifts up another.”

(Lev. 13:2:) “When anyone has [on the skin of his flesh a swelling or a sore or a bright spot].” This text is related (to Job 38:25), “Who split open a channel for the flow (shtp) and a path to move the sounds?” R. Joshua of SIkhnin said in the name of R. Levi, “In Arabia they call the hair (s'r) a flood (shtp'). Thus¹⁷I.e., interpreting Job 38:25 to mean, WHO SPLIT OPEN A CHANNEL FOR THE HAIR? for each and every hair that a person has, the Holy One, blessed be He, has created its own separate follicle (literally, well).”¹⁸Cf. Lev. R. 15:3; BB 16a. Because Job uttered a complaint and said, (in Job 9:17), “’For He crushes me with a tempest (rt.: s'r)¹⁹The Targum and Peshitta both read, FOR A HAIR. and multiplies my wounds for no reason,’ [i.e.] for no reason He has brought all these afflictions upon me.” Elihu said to him (in Job 34:10), “Heaven forbid! May wickedness be far from God and injustice from the Almighty.” Rather (in vs. 11), “’For he repays a person according to his actions, [and provides for one according to his ways].’ He brings everything [upon a person] according to his [own] measure (of what he does).” R. Abbin the Levite said in the name of R. Abba bar Kahana, “The Holy One, blessed be He, does not measure out [reward and punishment] in a basket. Rather everything is with justice, as stated (in Ps. 75:8), ‘For it is God who judges]; one He puts down, and another He lifts up.’” The Holy One, blessed be He, said to Job, “Even with regard to the hair which is upon you, I have made a follicle for it and made a measure for it, as stated (in Job 38:25), ‘Who split open a channel for the flow (i.e., for the hair).’” There is a story about a certain priest who examined leprosy spots. When he became poor, he wanted to go abroad. He called his wife [and] said to her, “Because people used to come to me to show their leprosy spots, it is hard from me to leave them. Rather come and let me teach you, so that you may examine the leprosy spots. If you see a person's hair with its follicle dried up, you will know that [such a person] is stricken; because for each and every hair the Holy One, blessed be He, has created its own separate follicle [from which it drinks. If] its follicle dries up, the hair dries up.” His wife said to him, “But surely if for each and every hair the Holy One, blessed be He, has created its own separate follicle [from which it drinks], in your case, since you are a human being, with so many hairs on you and with your children being supported²⁰PRHS, perhaps related to the Gk. adj. pronoos (“prudent”). by you, is it not all the more certain that the Holy One, blessed be He, will summon support for you?” Therefore, she did not allow him to go abroad. Another interpretation (of Job 38:25), “Who split open a channel for the flow”: When the Holy One, blessed be He, created the human, He created him with wisdom. How? If He had created him with a lot of water and a little blood, he would have become frail.²¹Gk.: asthenes, i.e., “weak” or “sick.” If He had created him with a lot of blood and a little water, he would have become a leper. [He therefore created him with] half water and half blood, [thereby] a perfect human.

(Lev. 13:1–3:) THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON, SAYING: WHEN ANYONE HAS ON THE SKIN OF HIS FLESH < A SWELLING OR A SORE OR A BRIGHT SPOT, AND IT BECOMES ON THE SKIN OF HIS FLESH THE PLAGUE OF LEPROSY, HE SHALL BE BROUGHT UNTO AARON THE PRIEST…. AND THE PRIEST SHALL INSPECT THE PLAGUE ON THE SKIN OF HIS FLESH >…. This text is related (to Job 38:25): WHO SPLIT OPEN A CHANNEL FOR THE FLOW (ShTP)? R. Joshua of Sikhnin said in the name of R. Levi: In Arabia they call the hair (S'R) a flood (ShTP'). Thus²⁶I.e., interpreting Job 38:25 to mean, WHO SPLIT OPEN A CHANNEL FOR THE HAIR? for each and every hair that a person has the < Holy One > has created its own separate follicle (literally: well).²⁷Tanh., Lev. 4:6; cf. Lev. R. 15:3; BB 16a. Because Job uttered a complaint and said: (in Job 9:17): FOR HE CRUSHES ME WITH A TEMPEST (rt.: S'R)²⁸The Targum and Peshitta both read, FOR A HAIR. [AND MULTIPLIES MY WOUNDS FOR NO REASON], < i.e. > for no reason he has brought all these afflictions upon me; Elihu said to him (in Job 34:10): Heaven forbid! MAY WICKEDNESS BE FAR FROM GOD AND INJUSTICE, FROM THE ALMIGHTY. Rather (in vs. 11): FOR HE REPAYS A PERSON ACCORDING TO HIS ACTIONS, [AND PROVIDES FOR ONE ACCORDING TO HIS WAYS]. He brings everything < upon a person > according to measure. R. Abbin the Levite said in the name of R. Abba bar Kahana: The Holy One does not measure out reward and punishment {with a respite} [in a basket]. Rather everything is with justice, as stated (in Ps. 75:8 [7]): [FOR IT IS GOD WHO JUDGES]; ONE HE PUTS DOWN, AND ANOTHER HE LIFTS UP. The Holy One said to Job: Even with regard to the hair which is upon you, I have made a follicle for it and made a measure for it, as stated (in Job 38:25): WHO SPLIT OPEN A CHANNEL FOR THE FLOW (i.e., FOR THE HAIR). There is a story about a certain priest who examined leprosy spots. When he became poor, he wanted to go abroad. He called his wife < and > said to her: Because people used to come to me to show their leprosy spots, come and let me teach you, so that you may examine the leprosy spots. If you see a person's hair with its follicle dried up, you will know that < such a person > is stricken, because for each and every hair the Holy One has created its own separate follicle [from which it drinks]. < If > its follicle dries up, the hair dries up. His wife said to him: But surely if for each and every hair the Holy One has created its own separate follicle [from which it drinks], in your case, since you are a human being, with so many hairs on you and with your children being supported²⁹PRHS, perhaps related to the Gk. adj. pronoos (“prudent”). by you, is it not all the more certain that the Holy One will summon support for you?³⁰Cf. Matthew 10:29–31 // Luke 12:6–7. Therefore, she did not allow him to go abroad.

However, a rich man may destroy himself and his wealth in this world, as it is said: And those rights perish by evil adventure (Eccles. 5:13). Not all who are rich today will be rich tomorrow, nor will all who are poor today be poor tomorrow, as it is said: For God is judge; He putteth down one and lifteth up another (Ps. 75:8).

(Nume. 32:1:) MUCH LIVESTOCK. This text is related (to Ps. 75:7–8 [6–7]): FOR IT IS NOT FROM THE EAST OR FROM THE WEST OR FROM THE WILDERNESS THAT THERE COMES AN EXALTATION (harim), FOR IT IS GOD WHO JUDGES; ONE HE PUTS DOWN, AND ANOTHER HE LIFTS UP. What is the meaning of (Ps. 75:7 [6]:) FOR IT IS NOT FROM THE EAST (rt.: MTs') OR FROM THE WEST?¹⁹Tanh., Numb. 9:6; Numb. R. 22:8. It is not from the fact that, when a person works hard by going out (rt.: MTs') for trade and traveling from east to west, he becomes wealthy. <No!> Even if one sails away in ships to go from east to west and returns over wildnesses and over mountains (harim), he does not become wealthy. What is the meaning of (Ps. 75:7 [6], cont.:) OR FROM THE WILDERNESS THAT THERE COMES AN EXALTATION (harim)? R. Abba²⁰According to Tanh., Numb. 9:6; and Numb. R. 22:8, this sage was R. Abba of Serungaya (near Tiberias). says: Every use of harim in Scripture denotes mountains except for here, where it denotes exaltation. Thus one is not exalted from these things. So what does the Holy One do? He takes from one and gives to another. A certain matron asked R. Jose ben Halafta: In how many days did the Holy One create his world? He said to her in six days.²¹Above, Numb. 1:18; Gen. R. 68:4; PRK 2:4; Lev. R. 8:1; Numb. R. 3:6; cf. above, Gen. 1:2. She said to him: And what has he been doing since that time? He said to her: He sits down and makes ladders for raising up one and putting down another. You yourself know that, when he wanted the children of Reuben and Gad to become wealthy, he brought down the Midianites at their hand. What is written (in Numb. 31:9)? THEN THE CHILDREN OF ISRAEL TOOK THE WOMEN [AND CHILDREN] OF THE MIDIANITES CAPTIVE, [AND ALL THEIR CATTLE, ALL THEIR LIVESTOCK,] <AND ALL THEIR WEALTH THEY SEIZED AS PLUNDER>. Then after that <comes> (Numb. 32:1:) NOW THE CHILDREN OF REUBEN <AND THE CHILDREN OF GAD> HAD MUCH LIVESTOCK. Ergo (in Ps. 75:8 [7]): FOR IT IS GOD WHO JUDGES; ONE HE PUTS DOWN, AND ANOTHER HE LIFTS UP. And who is wealthy? One who is happy with his lot, as stated (in Ps. 128:2): YOU SHALL EAT THE PRODUCE OF YOUR HANDS; YOU SHALL BE HAPPY, AND IT SHALL GO WELL WITH YOU.

The Holy One, blessed be He, said: I have exalted you and have humbled the poor, but I am also able to humble you and exalt the poor, for I am the Judge, as it is said: For God is judge; He putteth down one and lifteth up another (Ps. 75:8).

The R. Nahman BeRabbi said: Observe what is written in this verse: Thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him; of this thing the Lord thy God will bless thee in all thy work (Deut. 15:10). It does not say “for the sake of,” “on account of,” “in consequence of,” or “instead of,” but simply because of this I have made you rich and him poor. But if you do not give to him, I will reverse the wheel of fortune and make you poor and him rich. Why is that? Because God is judge; He putteth down one, and lifteth up another (Ps. 75:8).

This is related to the verse (in Ps. 75:7), “For it is not from the east or from the west or from the wilderness that there comes an exaltation (harim) […].” What is the meaning of (Ps. 75:7) “For it is not from the east (rt.: mts') or from the west?” It is not from a person working hard by going out (rt.: mts') for trade and traveling from east to west and searching in wildernesses and on mountains (harim) that he becomes wealthy. Rather even if one sails away in ships to go from east to west and searches in wildernesses and on mountains (harim), he does not become wealthy. What is the meaning of (Ps. 75:7, cont.), “or from the wilderness that there comes an exaltation (harim)?” R. Abba of Rumania says, “Every use of harim in Scripture denotes mountains except for here, where it denotes exaltation. Thus one is not exalted from these things.” So what does the Holy One, blessed be He, do? He takes possessions (nekhasim) from one and gives them to another, as stated (in Ps. 75:7, cont.), “For God it is who gives judgment; He brings down one man, He lifts up another.” That is why they are called nekhasim, as they are covered (nikhsim) from one and revealed to another. And why is the name of [common coins] called zuzim? Because they move (zazim) from one and are given to another. [It is called] money (mammon), because what you count (mah [she’atah] moneh) is not anything. [It is called] coins (ma’ot), because they are something for a time (mah le’et). And one can expound [with these] expression[s of money]. And so did Hannah say (in I Sam. 2:6-7), “[…] The Lord makes poor and makes rich; He casts down, He also lifts high.” What is the meaning of, “He also (af) lifts high?” With the anger (af) that He bring upon one, He lifts up the other. A certain matron asked R. Jose ben Halafta, “In how many days did the Holy One, blessed be He, create His world? He said to her, “In six days, as stated (in Exod. 31:17), ‘for in six day the Lord made the heavens and the earth.’”⁵Gen. R. 68:4; PRK 2:4; Lev. R. 8:1; Numb. R. 3:6. She said to him, “And what has He been doing since that time?” He said to her, “He sits down and makes ladders [for] raising up one and putting down another. Hence it is stated (in Ps. 75:7), ‘For God it is who gives judgment; He brings down one man, He lifts up another.’” You yourself know that, when He wanted the Children of Gad and the Children of Reuben to become wealthy, He brought down the Midianites in front of Israel, so that the Children of Gad and the Children of Reuben would become wealthy. What is written above (in Numb. 31:9)? “Then the children of Israel took the women and children of the Midianites captive, [and all their cattle, all their livestock, and all their wealth they seized as plunder].” Then after that, it is written (in Numb. 32:1), “Now [the Children of Reuben and the Children of Gad] had much livestock.” See that He brought down the Midianites and raised up Israel, to fulfill that which is stated, (in Ps. 75:8), “For it is not from the east or from the west…, for it is God who judges; He brings down one man, He lifts up another.”

[The following dialogue, one of many, is reported in the name of R. Yosi ben Halafta, one of the Mishnah’s most prominent sages, and an unnamed Roman woman of rank.] Rabbi Yehudah bar Simon began: "God returns the solitary ones homeward" (Psalms 68:7). A Roman Matron asked Rabbi Yosi ben Halafta, "In how many days did God create the world?" He said, "In six, as it is said, 'Since six days God made...' (Exodus 20:11) "And since then," she asked, "what has God been doing?" "God sits [on the Heavenly Throne] and makes matches: the daughter of this one to that one, the wife [i.e. widow] of this one to that one, the money of this one to that one," responded R. Yosi. "And for merely this you believe in Him!" she said. "Even I can do that. I have many slaves, both male and female. In no time at all, I can match them for marriage." R. Yosi, "Though this may be an easy thing for you to do, for God it is as difficult as splitting the Sea of Reeds." Whereupon, Rabbi Yosi took his leave. What did she do? The Matron lined up a thousand male and a thousand female slaves and said you marry you, and married them all off that night. The next day, one slave had his head bashed in, another had lost an eye, while a third hobbled because of a broken leg. She said to them: "What happened to you?" and they each said to her: "I don't want this one" [with whom you matched me]." Immediately, she sent for and summoned R. Yosi and she said: "There is no God like your God, and your Torah is true, pleasing and praiseworthy. You spoke wisely." He said to her, "Didn't I tell you, if it appears easy in your eyes, it is difficult for the Holy One Blessed Be He like splitting the sea." "What do you think? That The Holy One Blessed Be He, is marrying them against their will but not for their benefit?!?" This is why it states "God returns the solitary ones homeward, and brings out the chained ones with their bindings" (Psalms 58:7) What is binding (Kosharot), Crying (Bechi) and sing (Shirot). The one who wants [their spouse] sings, the one who doesn't want their spouse cries. Rabbi Brekhya said, like this R' Yosi bar Tahlafta responded, "the Holy One Blessed Be He sits and makes ladders, lowers for this and raises for that one, lowers this one raises that one. As it says 'God judges - this one laid low, this one raised (Psalms 75, 8)', there are those who walk to their partner and those whose partner walks to them: Yitzchak's partner came to him, as it says, 'Isaac went out to speak in the field' (Genesis 24, 63) and Yaakov went to his partner, as it says 'Yaakov went out from Be'er Sheva' (Genesis 28, 10)"