시편 104:5의 인용 해설

“E-lohim” – After we have found [the word] e-loah, we know that E-lohim is its plural form, and the root [of this] is in the nature of language. For every language has a formal form. The way of expressing formality in non-Hebrew languages is by the lesser using the plural in the presence of the greater. In Arabic the way of formal expression is for the greater to speak, as royalty, in the plural. In the Holy Tongue, the way is to refer to the greater in the plural. Like “master” (adonim), “owner” b’alim as they said, “a harsh master” (b’alim) Isaiah 19:4, “his master (b’alim) shall take”. Likewise the word “upon him” (alav), “to him” (elav), “until him” (adav). For this reason does Scripture state “He created” and not “they created”. Now from a perspective of wisdom, we know that speech is called “lip” [Hebrew parallel to the English “tongue”] since people see that words emanate from there. Likewise, the supernal human soul is called “heart”, yet the heart is [part of the] body, since the heart is the first “chariot” for it. Now is called thus [“(E-lohim)”)since all the acts of Hashem are [delivered] into the hands of the angels, who do His Will. (I will explain a bit more of the secret of the Name on the verse “for My Name is within him” – Exodus 23:21). And pay no attention to the words of [Rav Sa’adiah] Ga’on who said that man is more prestigious than angels. I’ve already explained in Sefer HaYesod that all his proofs are actually the opposite. Now we know that, amongst men, there are none more prestigious than the prophets, yet Yehoshua fell on his face before an angel of Hashem and prostrated himself, and said, “what is my master speaking to his servant” – Joshua 5:14. and likewise Zechariah and Daniel, but why should I go on? And the meaning of “G-d of hosts” is like “G-d of gods [masters]”. So the meaning of E-lohim is like “king”, and people who are involved in divine law will be called thus – but it is an adjective [lit. descriptive name], not a [true] noun – you won’t find any future or past forms. And don’t think that, since we find it written, “He makes the winds His angels” that angels are [made] from fire and wind, for that is not the straightforward way of interpreting that verse. It’s rather that David spoke initially of the work of creation, beginning with light and saying, “He enwraps [in] light” and afterwards “He spreads out the heavens” – that is, the firmament, with the waters above it, and fire, snow and wind. He [then] said that the wind is Hashem’s messenger to go to any place He may send it, likewise is fire amongst His servants, and he said, “He founded the earth upon its elements” – this is regarding the dry land. Likewise is it written, “the stormy wind does His will” Psalms 148:8

[Ps. 104:5]: “He established the earth on its foundations so that it shall never totter” parallels “Let the waters be gathered into one place and let dry land appear” [Gen. 1:9] and designates the length of time established for its existence.

[Ps. 104:5]: “He established the earth upon its foundations” indicates that the separation became truly distinct and visible. Therefore, it is in this place that the verse repeats “God saw that it was good” instead of on the second day. Just as our sages said concerning the creation of the primordial human, “God shaped his limbs in the third hour,”¹⁷¹b. Sanhedrin 38b. similarly, it was on the third day “that dry land was seen” [Gen. 1:9]. For when the world existed as undifferentiated water¹⁷²Lit. mayim be-mayim, water within water. the land could not become visible. Paralleling the Genesis text is “He established the world on its foundations, so that it should never totter” [Ps. 104:5]. That is the time allotted it, one thousand generations. That is fifty thousand years, fifty years for a generation.¹⁷³This alludes to the doctrine of shemitot, or cosmic sabbaths, claiming that the world goes through a series of seven-thousand year cycles and then returns to its source.