Psalmów 119:73 Midrasz: Midrash Tehillim

"Teach me, O Lord, the way of Your statutes, etc." Solomon said in Proverbs 3:13 "Happy is the man who finds wisdom, and the man who gains understanding," and in verse 14 "For her [wisdom's] profit is better than the profit of silver, and her gain than fine gold." In verse 15 he says "She is more precious than rubies, and all the things you may desire cannot compare with her." There were three who asked for wisdom from the Holy One, blessed be He: David, Solomon, and the Messiah. David said, "Teach me, O Lord, the way of Your statutes." Solomon said in 2 Chronicles 1:10 "Give me now wisdom and knowledge." The Holy One, blessed be He, said to him in verse 12, "Wisdom and knowledge are granted to you." Concerning the Messiah, it says in Psalm 72:1, "Give the king Your judgments, O God." Therefore, it says "Teach me, O Lord, the way of Your statutes." What does "teach me" mean? David said, "Do not say to me that they are in front of you [i.e. easily accessible]. Rather, you should teach me," as it says in Psalm 119:73, "Give me understanding, and I shall keep Your law; indeed, I shall observe it with my whole heart." Therefore, it says "Teach me, O Lord, the way of Your statutes." What is "the way"? It means "make it [the Torah] for me a way." "And I shall treasure it [the Torah] with my whole heart." What is "treasure it with my whole heart"? It means that the Torah should be in his hands like a person who is occupied with Torah all his days, and he puts it aside as if he has not occupied himself with it. And so it is with everything. Why is this compared to one who makes a vessel for the king and brings it to him, and it breaks in his hand, as if he has not made it at all? Similarly, a person who is engaged in Torah all his days, and then puts it aside, should be concerned that he has engaged in Torah and then put it aside. And so it was with Ahithophel. What did he benefit? Rather, David said, "Teach me, O Lord, the way of Your statutes, and I shall treasure it with my whole heart." And so it says in Psalm 19:11-12, "Moreover by them Your servant is warned, and in keeping them there is great reward. Who can understand his errors? Cleanse me from secret faults." And it says in Psalm 119:165, "Great peace have those who love Your law, and nothing causes them to stumble."

"Your hands have made me and fashioned me; Job said (Job 10:8-9), 'Your hands have made me and fashioned me...Have You not poured me out like milk and curdled me like cheese? You clothed me with skin and flesh, and knit me together with bones and sinews.' Who has done all these things? David said, 'You are God, Your hands have made me and fashioned me.' This vessel, when it is beautiful, who is praised? You say, 'The one who made it.' Thus, David said, 'I am the vessel and You are the craftsman who made me beautiful, so that people will praise You.' Therefore, it is said, 'Your hands have made me and fashioned me.' Teach me, and I will learn Your commandments. David said, 'They do not put wine in a wine skin until they have first plastered it with plaster. So too, You have plastered me, and afterwards put wine in me.' Understanding is the plaster, and the Talmud is the wine. 'Give me understanding, and I will learn Your commandments.' (Proverbs 4:5) 'Acquire wisdom, acquire understanding.' (Proverbs 4:5) 'With all your acquisitions, acquire understanding.' (Proverbs 4:7) And it also says (Proverbs 1:2), 'To know wisdom and discipline, to perceive the words of understanding.' One who has wisdom but does not have understanding is like one who has bread but nothing to eat with it. And one who has understanding but does not have wisdom is like one who has a dish but nothing to eat in it. But one who has both wisdom and understanding is like one who has bread and a dish, and can eat and be satisfied. Thus, David said, 'Bread is wisdom and the dish is understanding. And one who has neither is without anything.' The custom of the world is that a person who receives a share of one hundred measures is nothing. Thus, it is said, 'Teach me, and I will learn Your commandments.'"

Back and forth you formed me. Two faces were created (meaning "two aspects" or "dual nature"). Thus, the first man was created with Eve's form behind him, as it says (Genesis 2:22), "And the Lord God built the rib." Therefore, it is said "back and forth you formed me," etc. Rav and Shmuel disagreed. One said "face" and the other said "tail." Granted, according to the one who said "face," since it is written "back and forth you formed me," it makes sense. But according to the one who said "tail," what does "back and forth" mean? As Rabbi Ami said in the name of Rabbi Ami, "back" refers to the act of Creation, and "forth" refers to punishment. Granted, "back" refers to the act of Creation, as we say during Friday night prayers. But what does "forth" refer to? It refers to the punishment of the Flood, as it says (Genesis 7:23), "And He blotted out every living substance which was upon the face of the ground." And for the one who said "face," he derives a great principle from it. It makes sense that the male aspect should be dominant, as it is taught that "A man should not follow a woman on the road, even if she is his wife. If he encounters her on a bridge, he should push her aside and anyone who follows a woman into a river has no share in the World to Come." Another explanation of "back and forth you formed me" is that Rabbi Yochanan said, "If a person is worthy, he can enjoy both worlds, back and forth. But if not, he comes to give an account." And you laid your hand upon me, as you said (Job 13:21), "Your hand is heavy upon me." Rabbi Eliezer the Androgynos said, "They were created as intersex. As it says (Genesis 1:27), 'male and female He created them.'" Rabbi Shmuel said, "Two faces were created, and he was made with a back and a front." Rabbi Tanchuma said in the name of Rabbi Berechia in the name of Rabbi Elazar, "He was created as a golem and lay from the beginning of the world to its end." This is what is written, "Your golems have seen" (Psalms 139:16). Rabbi Yehuda son of Rabbi Nachman in the name of Rabbi Shimon in the name of Rabbi Elazar said: "God created the whole world from east to west, as it is said, 'Behind and before you encircle me.' From north to south, as it is said, 'From one end of the earth to the other end of the earth.' And even in the space of the world, as it is said, 'Your hand is upon me.' Rabbi Elazar said, 'Behind refers to the work of the first day of creation, and before refers to the work of the last day of creation.' This is the opinion of Rabbi Elazar, as it is written, 'The earth brought forth living creatures.' This is the spirit of Adam. Rabbi Shimon ben Lakish said, 'Behind refers to the work of the last day of creation, and before refers to the work of the beginning of creation.' This is the opinion of Reish Lakish, as it is written, 'The spirit of God hovered over the surface of the waters.' This is the spirit of Adam. Rabbi Simon said, 'Behind refers to all actions, and before refers to all punishments.' Shmuel bar Tanhuma said, 'Even the word "Kluso" (a type of bird) only appears later in the Torah. This is what is written, 'Praise the Lord from the earth, from the sea monsters and all the depths.' Rabbi Shemlai said: just as the physical characteristics of Klusso (an animal mentioned in the Talmud) are similar to those of a domesticated animal, a wild animal, and a bird, so too is the Torah of God similar, in that it contains laws for domesticated animals, wild animals, and birds. As it is written (Leviticus 11:2): "This is the animal that you may eat." And finally (ibid. 12:2): "When a woman conceives." Thus, you may derive from this analogy that both man and the Temple were created with two hands. It is written (Psalms 119:73): "Your hands have made me and fashioned me; give me understanding, that I may learn Your commandments." And it is written (Exodus 15:17): "The sanctuary, O Lord, that Your hands have established."