Midrasz do Psalmów 93:4
מִקֹּל֨וֹת ׀ מַ֤יִם רַבִּ֗ים אַדִּירִ֣ים מִשְׁבְּרֵי־יָ֑ם אַדִּ֖יר בַּמָּר֣וֹם יְהוָֽה׃
Nad łoskot wód wielkich, nad wspaniałe bałwany morza, wspaniałym na wysokości Bóg.
Eikhah Rabbah
“Zion spread her hands, there was no comforter for her; the Lord has commanded for Jacob that her adversaries surround her. Jerusalem has become like a pariah among them” (Lamentations 1:17).
“Zion spread her hands.” It is written: “Would that my head was water and my eyes a source of tears, [and I would weep day and night]” (Jeremiah 8:23). Who said this verse? If you say it was Jeremiah, would it be possible for him not to eat? Would it be possible for him not to sleep? Rather, who said it? One before whom there is neither eating nor sleeping, as it is written: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). Rabbi Abba bar Kahana said in the name of Rabbi Levi: It is written: “God said: Let the water…pool [yikavu]” (Genesis 1:9). The Holy One blessed be He said: ‘Let the water hope [yekavu] to participate in what I am destined to do with them.’ Rabbi Ḥagai said in the name of Rabbi Yitzḥak: This is analogous to a king who built palaces, and he settled mute residents in them. Each day they would rise early and inquire after the wellbeing of the king, lauding him with gestures with their fingers. The king said: ‘If these people, who are mute, laud me in this manner, if they were able to speak, all the more so.’ What did he do? He settled residents who could speak in [the palaces]. They arose and took possession of the king’s palace and said: ‘This palace is only ours.’ At that moment, the king said: ‘Let the world be restored to the way that it was.’ So too, at the beginning of the creation of the world, [God’s] praises would ascend only from the water. That is what is written: “It is from the sound of many waters, the mighty breakers of the sea” (Psalms 93:4). What would they say? “The Lord is mighty on high” (Psalms 93:4). At that time, the Holy One blessed be He said: ‘If those who do not have a mouth, a tongue, speech, or articulation, laud me in this way, when I create people, all the more so.’ When He created people, the generation of Enosh and the generation of the Flood stood and rebelled against Him. At that time, the Holy One blessed be He said: ‘Let the world be restored to the way that it was, as it was stated: “The rain was upon the earth”’ (Genesis 7:12).198God brought the Flood in order to return the world to a state in which water covered the face of the earth.
Rabbi Yehuda ben Rabbi Simon said: [This is analogous] to one who had a staff and a wicker basket.199He was poor. He garnered wealth and purchased a flock. Wolves entered and mauled them. That shepherd said: ‘I will return to that staff and to that wicker basket.’ So too, the shepherd is the Holy One blessed be He, as it is stated: “Shepherd of Israel, listen! Appear to us, You who led Joseph like a flock, You who sit enthroned above the cherubs” (Psalms 80:2). The flock is Israel, as it is stated: “You are my flock, the flock of My pasture” (Ezekiel 34:31). The wolves who entered His flock and mauled them are the enemies who entered the Temple. At that moment the Holy One blessed be He said: “Would that my head was water and my eyes a source of tears [and I would weep day and night]” (Jeremiah 8:23).
It is written: “These I remember, and pour out my soul: [When I used to go with a throng of people in a procession [edadem] to the House of God, a celebrating multitude with voice of song and thanksgiving]” (Psalms 42:5). The congregation of Israel was saying before the Holy One blessed be He: In the past, I would ascend to Jerusalem and the roads were smoothed, and now they are overgrown, as it is stated: “Therefore, behold, I am hedging your way with thorns” (Hosea 2:8).
Another matter, “these I remember,” in the past I would ascend and the trees would provide shade over my head, and now it is exposed to the sun.
“These I remember,” in the past I would ascend in the shadow of the Holy One blessed be He, and now in the shadow of the kingdoms.
“These I remember.” The emperor Vespasian deployed sentries eighteen mil from Pumim. They would question the pilgrims and say to them: ‘With whom are your loyalties?’ They would say to them: ‘We are loyal to Vespasian, Trajan, Hadrian.’
Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘In the past I would ascend with baskets of first fruits on my head early in the morning, as they would say: “Arise and let us ascend to Zion” (Jeremiah 31:6). On the roads, they would say: “Our feet were standing at your gates, Jerusalem” (Psalms 122:2). On the Temple Mount, what would they say? “Halleluya. Praise the Almighty in His holy place” (Psalms 150:1). In the Temple courtyard, what would they say? “Let all who breathe praise the Lord” (Psalms 150:6). But now, we are silent [edadem]; we ascend in silence and we descend in silence.’
“These I remember.” In the past, I would ascend with songs and psalms before the Holy One blessed be He, just as it says: “With voice of song and thanksgiving” (Psalms 42:5). But now, I ascend with weeping and I descend with weeping.
“These I remember.” In the past, I would ascend with many multitudes in celebration, just as it says: “A celebrating multitude” (Psalms 42:5). Rabbi Levi said: Like this flowing spring that does not cease during the day and at night. But now, I ascend clandestinely and descend clandestinely. “These I remember, and pour out my soul…”
Another matter, “Zion spread her hands.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: [This is analogous] to a king who had a son. He was striking him and [the son] said: ‘I sinned.’ He [continued] striking him and [the son] said: ‘I sinned and I have been foolish.’ He continued striking him until [the son] extended his ten fingers before him.200He did this as a sign of contrition, as though to say I have sinned and cannot even express my guilt, or I have sinned and can no longer bear the suffering of my beating. So too, the Holy One blessed be He was afflicting Jerusalem, and she said: ‘I sinned,’ until, “Zion spread her hands.”
“There was no [ein] comforter for her,” Rabbi Levi said: Any place that it is stated: “Has no [ein],” ultimately it will have. “Sarai was barren, she had no [ein] child” (Genesis 11:30), but ultimately she had, as it is stated: “The Lord remembered Sarah” (Genesis 21:1). Similarly, “Hannah had no [ein] children” (I Samuel 1:2), and ultimately she had, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). Similarly, “she is Zion, she has no one [ein] seeking her” (Jeremiah 30:17), and ultimately she had, as it is stated: “A redeemer will come to Zion” (Isaiah 59:20). So, too, it says: “She has no [ein] comforter,” and ultimately she has, as it is stated: “I, it is I, who am your Comforter” (Isaiah 51:12).
“The Lord has commanded for Jacob that her adversaries surround her,” such as Ḥalmish for Naveh, Kistera for Haifa, Susita for Tiberias, Jericho for Neve’eden, Lod for Ono.201In Roman times, the first of each of these pairs of cities was populated by gentiles, who would persecute the Jews living in the adjacent city. “Jerusalem has become like a pariah among them,” she became distanced.
“Zion spread her hands.” It is written: “Would that my head was water and my eyes a source of tears, [and I would weep day and night]” (Jeremiah 8:23). Who said this verse? If you say it was Jeremiah, would it be possible for him not to eat? Would it be possible for him not to sleep? Rather, who said it? One before whom there is neither eating nor sleeping, as it is written: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). Rabbi Abba bar Kahana said in the name of Rabbi Levi: It is written: “God said: Let the water…pool [yikavu]” (Genesis 1:9). The Holy One blessed be He said: ‘Let the water hope [yekavu] to participate in what I am destined to do with them.’ Rabbi Ḥagai said in the name of Rabbi Yitzḥak: This is analogous to a king who built palaces, and he settled mute residents in them. Each day they would rise early and inquire after the wellbeing of the king, lauding him with gestures with their fingers. The king said: ‘If these people, who are mute, laud me in this manner, if they were able to speak, all the more so.’ What did he do? He settled residents who could speak in [the palaces]. They arose and took possession of the king’s palace and said: ‘This palace is only ours.’ At that moment, the king said: ‘Let the world be restored to the way that it was.’ So too, at the beginning of the creation of the world, [God’s] praises would ascend only from the water. That is what is written: “It is from the sound of many waters, the mighty breakers of the sea” (Psalms 93:4). What would they say? “The Lord is mighty on high” (Psalms 93:4). At that time, the Holy One blessed be He said: ‘If those who do not have a mouth, a tongue, speech, or articulation, laud me in this way, when I create people, all the more so.’ When He created people, the generation of Enosh and the generation of the Flood stood and rebelled against Him. At that time, the Holy One blessed be He said: ‘Let the world be restored to the way that it was, as it was stated: “The rain was upon the earth”’ (Genesis 7:12).198God brought the Flood in order to return the world to a state in which water covered the face of the earth.
Rabbi Yehuda ben Rabbi Simon said: [This is analogous] to one who had a staff and a wicker basket.199He was poor. He garnered wealth and purchased a flock. Wolves entered and mauled them. That shepherd said: ‘I will return to that staff and to that wicker basket.’ So too, the shepherd is the Holy One blessed be He, as it is stated: “Shepherd of Israel, listen! Appear to us, You who led Joseph like a flock, You who sit enthroned above the cherubs” (Psalms 80:2). The flock is Israel, as it is stated: “You are my flock, the flock of My pasture” (Ezekiel 34:31). The wolves who entered His flock and mauled them are the enemies who entered the Temple. At that moment the Holy One blessed be He said: “Would that my head was water and my eyes a source of tears [and I would weep day and night]” (Jeremiah 8:23).
It is written: “These I remember, and pour out my soul: [When I used to go with a throng of people in a procession [edadem] to the House of God, a celebrating multitude with voice of song and thanksgiving]” (Psalms 42:5). The congregation of Israel was saying before the Holy One blessed be He: In the past, I would ascend to Jerusalem and the roads were smoothed, and now they are overgrown, as it is stated: “Therefore, behold, I am hedging your way with thorns” (Hosea 2:8).
Another matter, “these I remember,” in the past I would ascend and the trees would provide shade over my head, and now it is exposed to the sun.
“These I remember,” in the past I would ascend in the shadow of the Holy One blessed be He, and now in the shadow of the kingdoms.
“These I remember.” The emperor Vespasian deployed sentries eighteen mil from Pumim. They would question the pilgrims and say to them: ‘With whom are your loyalties?’ They would say to them: ‘We are loyal to Vespasian, Trajan, Hadrian.’
Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘In the past I would ascend with baskets of first fruits on my head early in the morning, as they would say: “Arise and let us ascend to Zion” (Jeremiah 31:6). On the roads, they would say: “Our feet were standing at your gates, Jerusalem” (Psalms 122:2). On the Temple Mount, what would they say? “Halleluya. Praise the Almighty in His holy place” (Psalms 150:1). In the Temple courtyard, what would they say? “Let all who breathe praise the Lord” (Psalms 150:6). But now, we are silent [edadem]; we ascend in silence and we descend in silence.’
“These I remember.” In the past, I would ascend with songs and psalms before the Holy One blessed be He, just as it says: “With voice of song and thanksgiving” (Psalms 42:5). But now, I ascend with weeping and I descend with weeping.
“These I remember.” In the past, I would ascend with many multitudes in celebration, just as it says: “A celebrating multitude” (Psalms 42:5). Rabbi Levi said: Like this flowing spring that does not cease during the day and at night. But now, I ascend clandestinely and descend clandestinely. “These I remember, and pour out my soul…”
Another matter, “Zion spread her hands.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: [This is analogous] to a king who had a son. He was striking him and [the son] said: ‘I sinned.’ He [continued] striking him and [the son] said: ‘I sinned and I have been foolish.’ He continued striking him until [the son] extended his ten fingers before him.200He did this as a sign of contrition, as though to say I have sinned and cannot even express my guilt, or I have sinned and can no longer bear the suffering of my beating. So too, the Holy One blessed be He was afflicting Jerusalem, and she said: ‘I sinned,’ until, “Zion spread her hands.”
“There was no [ein] comforter for her,” Rabbi Levi said: Any place that it is stated: “Has no [ein],” ultimately it will have. “Sarai was barren, she had no [ein] child” (Genesis 11:30), but ultimately she had, as it is stated: “The Lord remembered Sarah” (Genesis 21:1). Similarly, “Hannah had no [ein] children” (I Samuel 1:2), and ultimately she had, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). Similarly, “she is Zion, she has no one [ein] seeking her” (Jeremiah 30:17), and ultimately she had, as it is stated: “A redeemer will come to Zion” (Isaiah 59:20). So, too, it says: “She has no [ein] comforter,” and ultimately she has, as it is stated: “I, it is I, who am your Comforter” (Isaiah 51:12).
“The Lord has commanded for Jacob that her adversaries surround her,” such as Ḥalmish for Naveh, Kistera for Haifa, Susita for Tiberias, Jericho for Neve’eden, Lod for Ono.201In Roman times, the first of each of these pairs of cities was populated by gentiles, who would persecute the Jews living in the adjacent city. “Jerusalem has become like a pariah among them,” she became distanced.
Ask RabbiBookmarkShareCopy
Midrash Tanchuma
(Deut. 32:1:) “Give ear, O heavens, and let me speak; let the earth hear the words of my mouth.” This text is related (to Prov. 16:26), “The soul of a laborer labors for him, because his mouth (i.e., hunger) urges him on.” Why did Moses call to the heavens and the earth at the time of his passing away? [It was] simply to teach you that he called them to charge them concerning himself. He said to them, “Behold, the Holy One, blessed be He, has decreed over me that I am to die. Set your mind on how you will receive me in glory, so that you look at me as if I were alive and speaking words of Torah for the world.” (Deut. 32:1:) “Give ear, O heavens,” as I have already told you (in Deut. 4:26), “I have called heaven and earth to witness against you today.” See to it that you do not accuse1Rt.: QTRG, from the Greek verb kategorein. Israel after my death,2See III Enoch 26:12 = Sefer Enoch: Seder Ruhot, in A. Jellinek, Beth ha-Midrasch (Leipzig: C. W. Vollfath, 1853–57), vol. 5, pp. 179–180. but be mindful, as if I were alive, standing up to ask mercy for [Israel]. Isaiah said (in Is. 1:2), “Hear, O heavens, and give ear, O earth.” What was the reason for Isaiah saying, “Hear, O heavens, and give ear, O earth?” [It was] simply to teach you that all the words of the prophets are equivalent. Moses said, “Give ear, O heavens,” and Isaiah said, “Hear, O heavens.” R. Aqiva said, “[This] teaches that when Moses uttered the Torah, he was in the heavens, and that he was speaking with the heavens like one who is speaking with his friend, since he said, ‘Give ear, O heavens.’ But when he saw that the earth was far from him, he said, ‘Let the earth hear the words of my mouth.’ In the case of Isaiah, however, because he was on earth, he said, ‘Hear, O heavens,’ [since they were] far from him. After that he said, ‘And give ear, O earth, because it was near to him. (Is. 1:2, cont.:) “For the Lord has spoken.” They said to him, “Isaiah our teacher, if the Holy One, blessed be He, had spoken, would not the earth have quaked? Has it not already been stated (in Ps. 68:9), ‘The earth quaked, and the heavens [poured], because of the God of Sinai, [because of God, the God of Israel].’ The waters also trembled, as stated (in Ps. 93:4), ‘Than the roarings of many waters....’ When? [When] (in Exod. 20:1) ‘God spoke all these words, saying.’ If he had spoken with you, would you have lived?” It is comparable to a governor who entered a city. A prefect3Gk.: strategos. of that city came. When the governor came to speak with them, they became bewildered. In a few days, a certain bumpkin came. He said to them, “This is my friend, and I am accustomed to speak with him.” They said to him, “We cannot speak with him, but if he is your friend, speak with him on our behalf, and then [speak] with us [and let us know what he says].” [Similarly,] Israel said to Isaiah, “In our case he has called us his children, as stated (in Exod. 4:22), ‘Israel is My first-born son.’ It is also written (in Is. 46:3), ‘[Hearken unto me, O house of Jacob …,] the ones who have been borne by Me from birth, [carried from the womb].’ When He spoke with us at Sinai, our soul departed with His word. Should He speak with us [again], we shall die. But you are our master; draw near and listen, just as Moses our master did.” And what was this crown (status) that Isaiah had? What is stated (in Is. 49:5), “And now the Lord has spoken, the One who formed me in the womb to be His servant […].” Therefore is it stated (in Is. 32:1:) “Hear, O heavens….”
Ask RabbiBookmarkShareCopy
Midrash Tanchuma Buber
(Is. 1:2, cont.:) FOR THE LORD HAS SPOKEN. They said to Isaiah: If the Lord had spoken, would not the earth have quaked? Moreover, there is the text (of Ps. 68:9 [8]): THE EARTH QUAKED, AND THE HEAVENS POURED, <BECAUSE OF THE GOD OF SINAI, BECAUSE OF GOD, THE GOD OF ISRAEL>. The waters also trembled, as stated (in Ps. 93:4): THAN THE ROARINGS OF MANY WATERS. When? <When> (in Exod. 20:1) GOD SPOKE ALL THESE WORDS, SAYING. If he had spoken with you, would you4So the parallel text in Tanh., Deut. 10:1. The Biber text reads “I.” have lived? It is comparable to a governor who entered a city. A prefect5Gk.: strategos. of that city came. When the governor came to speak with them, they became bewildered. A certain bumpkin came. The governor said to them: This is my friend, and am accustomed to speak with him. They said to him: We cannot speak with him, but if he is your friend, speak with him on our behalf. Similarly, Israel said to Isaiah: In our case he has called us his children, as stated (in Exod. 4:22): ISRAEL IS MY FIRST-BORN SON. It is also written (in Is. 46:3) <HEARKEN UNTO ME, O HOUSE OF JACOB …,> THE ONES WHO HAVE BEEN BORNE BY ME FROM BIRTH, <CARRIED FROM THE WOMB>. When he spoke with us at Horeb, our soul departed at his word. Should he speak with us <again>, we shall die. But you are our master. You draw near and listen, just as Moses our Master did. And what was this protection that Isaiah had? What is stated (in Is. 49:5): AND NOW THE LORD HAS SPOKEN, THE ONE WHO FORMED ME IN THE WOMB TO BE HIS SERVANT…. He therefore said (in Is. 32:1:) HEAR, O HEAVENS….
Ask RabbiBookmarkShareCopy