Midrash su Salmi 90:2

"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."

Whence do we know that this applies to the Torah? Because it is said, "The Lord possessed me in the beginning of his way, before his works of old" (Prov. 8:22). "Of old" means before the world was created. Whence do we know this with regard to the Garden of Eden? Because it is said, "And the Lord God planted a garden of old" (Gen. 2:8). "Of old," whilst as yet the world had not been created. Whence do we know this with reference to the Throne of Glory? Because it is said, "Thy throne is established of old" (Ps. 93:2). "Of old," whilst as yet the world had not been created. Whence do we know that Repentance (was premundane)? Because it is said, "Before the mountains were brought forth, or ever thou hadst formed the earth and the world" (Ps. 90:2); and then in close proximity (we read), "Thou turnest man to contrition" (Ps. 90:3). "Before," i.e. before || the world was created. Whence do we know this with regard to the Temple? Because it is said, "A glorious throne, set on high from the beginning, is the place of our sanctuary" (Jer. 17:12). "From the beginning," whilst as yet the world had not been created. Whence we do know that the name of the Messiah (was premundane)? Because it is said, "His name shall endure for ever; before the sun Yinnôn was his name" (Ps. 72:17). "Yinnôn," before the world had been created. Another verse says, "But thou, Bethlehem Ephrathah, which art to be least among the thousands of Judah, from thee shall he come forth unto me who is to be ruler over Israel; whose ancestry belongs to the past, even to the days of old" (Mic. 5:2). "The past," whilst as yet the world had not been created.

(Fol.39b) R. Simon b. Lakish said: "Where do we find a hint in the Torah that it is a duty to visit a sick person? From the following passage (Num. 16, 29) If these men die the common death of all men, and he visited after the visitation of all men, then the Lord hath not sent me." How does he infer it from this? Said Raba, it means thus: "If these men die as old men die, that they will be sick upon their beds and people will visit them. What will then people say? 'The Lord has not sent these plagues to them.'" Raba lectured: "What is the meaning of the passage (Ib., ib.) But if the Lord create a new thing [why repeated twice the verb create?] This means: If Gehenna had been created for them, it is all right; but if not, then the Lord should create it now for them." Is this so? Have we not been taught in a Baraitha that seven things preceded the creation of the world? They are the Torah, Repentance, Paradise, Gehenna, the Throne of the Divine Majesty, the Temple, the name of Messiah. That the Torah [was created before creation we infer] from the following passage (Pr. 8, 22) The Lord made me the beginning of His way. As for Repentance, it is written (Pr. 90, 2) Before yet the mountains were brought forth, etc., and after it is written Thou turnest man to contrition and sayest, 'Return ye children of men! As for Paradise, it is written (Gen. 2, 3) And the Lord God planted a garden in Eden (Mikedem) to the eastward. As for Gehenna, it is written (Is. 30, 33) For already of old is Topeth made ready. As for the Throne of the Divine Majesty and the Temple, it is written (Jer. 17, 12) A Throne of glory, exalted from the beginning of time, is the place of our Sanctuary. And as for the name of Messiah, it' is written (Ps. 72, 17) In the presence of the sun, his name shall flourish. Hence we see from the foregoing that Gehenna was created before creation.] We must therefore say that Moses said thus: "If the opening was created here, good and well; but if not, then let the Lord create it right here." But it is written (Ecc. 1, 9) There is nothing new under the sun. We must therefore explain it that Moses said: "If the opening is not around here, then let it be moved over there."

Then was the fire of Gehenna really created on Sabbath eve? Have we not been taught in a Baraitha: "Seven things preceded the creation of the world; they are: the Torah, Repentance, Paradise, Gehenna, the Throne of the Divine Majesty, the Temple, the name of Messiah. That the Torah [was created before creation] [we infer] from the following passage: (Pr. 8, 22) The Lord made me the beginning of His way. As for Repentance, it is written (Ps. 90, 2) Before yet the mountains were brought forth, etc., and after it is written "Thou turnest man to contrition, and sayest 'Return ye children of men.' As for Paradise, it is written (Gen. 2, 8) And the Lord God planted a garden in Eden (Mikedem) to the eastward. As for Gehenna, it is written (Is. 30, 33) For already of old is Tapeth made ready. As for the Throne of the Divine Majesty and the Temple, it is written (Jer. 17, 12) A Throne of glory, exalted from the beginning of time, is the place of our Sanctuary. And as for the name of Messiah, it is written (Pr. 72, 17) In the presence of the sun, his name shall flourish." [Hence we see from the foregoing that Gehenna was created before creation. This contradicts the opinion of our first Baraitha that it was created on the Sabbath eve]. I will tell thee: There is no contradiction. The formation of its interior was created before the creation of the world, but its fire was created on the Sabbath eve.

(Numb. 7:1), “So it came to pass on the day that Moses had finished.” Let our master instruct us: How many things preceded the act of creation? Thus have our masters taught: Seven things preceded the world. These are the following: The throne of glory, the Torah, the Temple,⁷⁰See Sifre, Deut. 7:12 (37). the ancestors of the world, Israel, the name of messiah, and repentance. And some say also the Garden of Eden and gehinnom. In the case of the throne of God, where is it shown? Where it is stated (in Ps. 93:2), “Your throne is established from of old; You are from everlasting,” [meaning] from before the world was created. And in the case of the Torah, where is it shown? Where it is stated (in Prov. 8:22), “The Lord acquired me (i.e., wisdom) as the beginning of His way the first of His works of old.” In the case of the Temple, where is it shown? Where it is stated (in Jer. 17:12), “O glorious throne, on high from the beginning, the place of our sanctuary.” In the case of the ancestors (forefathers), where is it shown? Where it is stated (in Hos. 9:10), “I saw your ancestors like the first fruit on a fig tree in its first season.” In the case of Israel, where is it shown? “Where it is stated of them] (in Ps. 74:2), “Remember Your congregation which You acquired of old […].” In the case of the name of the messiah, where is it shown? Where it is stated (in Ps. 72:17), “Before the sun, his name is Yinon (a name of the messiah).”⁷¹This translation of Ps. 72:17 is a literal rendering, which the midrash understands to mean that this name existed before the sun was created. A more traditional rendering would be MAY HIS NAME ENDURE AS LONG AS THE SUN. In the case of repentance, where is it shown? Where it is stated (in Ps. 90:2-3), “Before the mountains were brought forth […]. You return humanity to contrition and say, ‘Repent you mortals.’” In the case of the Garden of Eden [that] some say, where is it shown? Where it is stated (in Gen. 2:8), “And the Lord God planted a garden in Eden, from of old.”⁷²This is the interpretation of miqqedem by the midrash. A more traditional rendering would be IN THE EAST. In the case of gehinnom, where is it shown? Where it is stated (in Is. 30:33), “For Topheth has been prepared from of old.” Come and see. When the Holy One, blessed be He, told Moses to tell Israel to make a Tabernacle for Him, the Holy One, blessed be He, said to Moses, “Moses, Behold, My sanctuary is [already] built above.” It is so stated (in Jer. 17:12), “O glorious throne, on high from the beginning.” And a chamber is there, as stated (in Hab. 2:20), “But the Lord is in His holy chamber […].”⁷³Cf. Ps. 11:4. So also has Isaiah said (in Is. 6:1), “[I saw the Lord] seated upon a throne, high and lifted up […].” Out of love for you I left my Temple on high, which had been prepared before the world was created, to come down and dwell among you. It is so stated (in Exod. 25:8), “[And make me a sanctuary] that I may dwell among them.” R. Judah bar Simon said in the name of R. Johanan, “This is one of the three commands which Moses heard from the mouth of the Almighty and which took him aback:⁷⁴Numb. R. 12:3; PRK 6:4; PR 16:7; M. Pss. 91:1. When He said to him (in Exod. 30:12), ‘each shall give a ransom for his life.’⁷⁵Here is the second command that shook Moses. Moses said, ‘Who can give a ransom for his life? It is written (in Job 2:4), “Skin for skin; all that one has [he will give for his life],”⁷⁶Cf. above, Exod. 9:6. and still it is not enough. Thus it is stated (in Ps. 49:8), “Surely no one will redeem a brother nor give a ransom for him to God.”’ The Holy One, blessed be He, said to him, ‘I am not asking [a ransom] in accordance with My means but in accordance with their means.’ [Hence,] (Exod. 30:13) ‘This shall they give.’” R. Meir said, “The Holy One, blessed be He, took something like a kind of coin of fire from under the throne of glory and showed it to Moses and He said to Him,⁷⁷See above, Lev. 9:7, and the note there. ‘This shall they give.’” Again, when He said (in Numb. 28:2), “My offering, My bread for My fire offering,” Moses said, “Who can supply enough offerings for You.⁷⁸Numb. 28:2 is the third of the three commands that shook Moses. If we sacrificed all the beasts of the forest and all the trees of Lebanon, they would not be enough, as stated (in Is. 40:16), ‘For Lebanon is not fuel enough, nor its beasts enough for sacrifice.’” He said to him, “I am not asking [offerings] in accordance with My means but in accordance with their means.” Thus it is stated (in Numb. 28:3), “Now you shall say to them, ‘This is the burnt offering [which you shall offer to the Lord: two yearling lambs without blemish…].’” And not both of them at once, but (according to vs. 4), “The one lamb you shall offer in the morning and the second lamb you shall offer at twilight.” And when He said to him (in Exod. 25:8), “And make me a sanctuary [that I may dwell among them],”⁷⁹With this repetition of Exod. 25:8, the midrash returns to the first command that shook Moses. Moses said [to the Holy One, blessed be He,] (in I Kings 8:27), “Even the heavens and the heavens above the heavens cannot contain you!” It also says (in Jer.. 23:24), “’Do I not fill the heavens and the earth,’ says the Lord.” And it says (in Is. 66:1), “The heavens are My throne and the earth is My footstool.” So can we make Him a sanctuary? The Holy One, blessed be He, said to him, “I am not asking [a sanctuary] [in accordance with My means] but in accordance with their means.” Thus it is stated (in Exod. 26:1), “Now as for the Tabernacle, you shall make it with ten curtains.”’ When Israel heard this, they arose and donated gladly. So they made the Tabernacle. Moreover, when they had made the Tabernacle, it was filled with His glory, as stated (in Exod. 40:35), “Now Moses could not enter the tent of meeting, [because … the glory of the Lord filled the Tabernacle].” The princes said, “Now is the time for us to offer sacrifices with joy, because the Divine Presence is dwelling among us.” Where is it shown? From what they read on the matter (in Numb. 7:1), “So it came to pass on the day that Moses had finished.”

(Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Let our master instruct us: How many things preceded the act of creation?⁸¹Tanh., 2:11. Thus have our masters taught: Seven things preceded the world. These are the following: The throne of glory, the Torah, the Temple,⁸²See Sifre, Deut. 7:12 (37). the ancestors of the world, [Israel,] the name of Messiah, and repentance. And some would also say the Garden of Eden and Gehinnom. In the case of the throne of God, where is it shown? Where it is stated (in Ps. 93:2): YOUR THRONE IS ESTABLISHED FROM OF OLD; YOU ARE FROM EVERLASTING. And in the case of the Torah, where is it shown? Where it is stated (in Prov. 8:22): THE LORD ACQUIRED ME (i.e., wisdom) AS THE BEGINNING OF HIS WAY THE FIRST OF HIS WORKS OF OLD. In the case of the Temple, where is it shown? Where it is stated (in Jer. 17:12): O GLORIOUS THRONE, ON HIGH FROM THE BEGINNING, THE PLACE OF OUR SANCTUARY. In the case of the ancestors of the world, where is it shown? Where it is stated (in Hos. 9:10): I FOUND [ISRAEL] LIKE GRAPES IN THE DESERT; [I SAW] YOUR ANCESTORS [LIKE THE FIRST FRUIT ON A FIG TREE IN ITS FIRST SEASON]. In the case of Israel, where is it shown? [Where it is stated of them] (in Ps. 74:2): REMEMBER YOUR CONGREGATION WHICH YOU ACQUIRED OF OLD. In the case of the name of the Messiah, where is it shown? Where it is stated (in Ps. 72:17): BEFORE THE SUN HIS NAME IS YENNON (a symbolic name for the Messiah).⁸³This translation of Ps. 72:17 is a literal rendering, which the midrash understands to mean that this name existed before the sun was created. A more traditional rendering would be MAY HIS NAME ENDURE AS LONG AS THE SUN. In the case of repentance, where is it shown? Where it is stated (in Ps. 90:2): BEFORE THE MOUNTAINS WERE BROUGHT FORTH, since it is written (in vs. 3): YOU RETURN HUMANITY TO CONTRITION, [AND SAY: REPENT YOU CHILDREN OF ADAM]. In the case of the Garden of Eden, where is it shown? where it is stated (in Gen. 2:8): AND THE LORD GOD PLANTED A GARDEN IN EDEN, FROM OF OLD.⁸⁴This is the interpretation of miqqedem by the midrash. A more traditional rendering would be IN THE EAST. In the case of Gehinnom, where is it shown? Where it is stated (in Is. 30:33): FOR TOPHETH HAS BEEN PREPARED FROM OF OLD. Come and see. When the Holy One told Moses to tell Israel to make a tabernacle for him, the Holy One said to Moses: Say to those Israelites, as it were: It is not because I have nowhere to dwell that I am telling you to make me a tabernacle. Before the world was created, here was my sanctuary built in heaven above. It is so stated (in Jer. 17:12): O GLORIOUS THRONE, ON HIGH FROM THE BEGINNING…. And a temple was built there for my throne, as stated (in Hab. 2:20): BUT THE LORD IS IN HIS HOLY TEMPLE.⁸⁵Cf. Ps. 11:4. So also has Isaiah said (in Is. 6:1): I SAW THE LORD SEATED UPON A THRONE, HIGH AND LIFTED UP. Out of love for you I left my temple on high, which had been prepared before the world was created, to come down and dwell among you. It is so stated (in Exod. 25:8): [AND MAKE ME A SANCTUARY] THAT I MAY DWELL AMONG THEM. R. Judah bar Simon said in the name of R. Johanan: This is one of the three commands which Moses heard from the mouth of the Almighty and which took him aback.⁸⁶Numb. R. 12:3; PRK 6:4; PR 16:7; M. Pss. 91:1. When he said to him (in Exod. 30:12): EACH SHALL GIVE A RANSOM FOR HIS LIFE.⁸⁷Here is the second command that shook Moses. Moses said: Who can give a ransom for his life? It is written (in Job 2:4): SKIN FOR SKIN! ALL THAT ONE HAS HE WILL GIVE FOR HIS LIFE,⁸⁸Cf. above, Exod. 9:6. and still it is not enough. Thus it is stated (in Ps. 49:8 [7]): SURELY NO ONE WILL REDEEM A BROTHER NOR GIVE A RANSOM FOR HIM TO GOD. The Holy One said to him: I am not asking <a ransom> in accordance with my means but in accordance with their means. (Exod. 30:13:) <EVERYONE … > SHALL GIVE THIS. [R. Meir said: The Holy One took something like a kind of coin of fire from under the throne of glory and showed it to Moses.⁸⁹See above, Lev. 9:7, and the note there. <EVERYONE … > SHALL GIVE THIS; <i.e., EVERYONE … > SHALL GIVE one like THIS.] Again, when he said (in Numb. 28:2): MY OFFERING, MY BREAD FOR MY FIRE OFFERING, Moses said: Who can supply enough offerings for you.⁹⁰Numb. 28:2 is the third of the three commands that shook Moses. If we sacrificed all the beasts of the forest and all the trees of Lebanon, they would not be enough, as stated (in Is. 40:16): FOR LEBANON IS NOT FUEL ENOUGH, NOR ITS BEASTS ENOUGH FOR SACRIFICE. He said to him: I am not asking <offerings> in accordance with my means but in accordance with their means. Thus it is stated (in Numb. 28:3): NOW YOU SHALL SAY TO THEM: THIS IS THE BURNT OFFERING WHICH YOU SHALL OFFER TO THE LORD: <TWO YEARLING LAMBS WITHOUT BLEMISH… > And not both of them at once, but (according to vs. 4): THE ONE LAMB YOU SHALL OFFER IN THE MORNING AND THE SECOND LAMB YOU SHALL OFFER AT TWILIGHT. And when he said to him (in Exod. 25:8): AND MAKE ME A SANCTUARY <THAT I MAY DWELL AMONG THEM>,⁹¹With this repetition of Exod. 25:8, the midrash returns to the first command that shook Moses. Moses said [to the Holy One] (in I Kings 8:27): EVEN THE HEAVENS AND THE HEAVENS ABOVE THE HEAVENS CANNOT CONTAIN YOU! It also says (in Jer. 23:24): DO I NOT FILL THE HEAVENS AND THE EARTH? SAYS THE LORD. And it says (in Is. 66:1): THE HEAVENS ARE MY THRONE AND THE EARTH IS MY FOOTSTOOL.⁹²Cf. Acts 7:47-50. So can we make him a sanctuary? The Holy One said to him: I am not asking <a sanctuary> [in accordance with my means] but in accordance with their means. Thus it is stated (in Exod. 26:1): NOW AS FOR THE TABERNACLE, YOU SHALL MAKE IT WITH TEN CURTAINS. When Israel heard this, they arose and donated gladly. So they made the Tabernacle. Moreover, when they had made the Tabernacle, it was filled with his glory, as stated (in Exod. 40:35): NOW MOSES COULD NOT ENTER THE TENT OF MEETING, <BECAUSE … THE GLORY OF THE LORD FILLED THE TABERNACLE>. The princes said: Now is the time for us to offer sacrifices with joy, because the Divine Presence is dwelling among us. Where is it shown? {Where it is stated} [From what they read on the matter] (in Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED.