Midrash sobre Salmos 106:2

Another comment on These are the names (Exod. 1:1). Scripture states: As is Thy name, O God, so is Thy praise, unto the end of the earth (Ps. 48:11). Men praise a human king as strong though he may be weak; they acclaim him as handsome though he may be ugly; they extol him as merciful though he may be cruel, but the Holy One, blessed be He, exceeds all the praise heaped upon Him, for He is the great, the mighty, the awe-inspiring God. David exclaimed: Who can express the mighty acts of the Lord, or make all His praise be heard? (Ps. 105:2), while Job declared: Shall it be told Him that I speak? or should a man wish that he were swallowed up? (Job 37:20). The men of the Great Synagogue later proclaimed: Blessed be Thy glorious name that is exalted above all blessing and praise (Neh. 9:5).

Beyond these Eighteen Benedictions one must not tell the praises of the Holy One, praised be He! for R. Elazar said: "What is the meaning of the passage (Ps. 106, 2) Who can utter the mighty acts of the Lord? Who can publish all His praise? This means, Who is fit to utter? He who can publish all His praise; [and as no one can do so, only the prayers that have been ordained should be said]." Rabba b. Ghana said in the name of R. Jochanan: "He who speaks too much in praise of God will be removed from the world, as it is said (Job 37, 20) Can all be related of Him when I speak? Or if a man talk even till he be swallowed up?" R. Juda, of the village Geboriah, according to others of Gibor-Chail, taught: "What is the meaning of the passage (Ps. 65, 2) For Thee praise is silent. This means that silence is the cure of everything." When R. Dima came from the land of Israel he said that in the West they say: "A word is worth a sela and silence two." R. Acha said in the name of R. Elazar: "Whence do we learn that God called Jacob El? (similar to God's name). It is said (Gen. 33, 20) And he erected there an altar and called it El the God of Israel. How can one possibly think that Jacob called the altar El? If so, it ought then be written And Jacob called it El (not him). We must therefore say that this means and Jacob was called El. Who called him so? The God of Israel."

R. Tanchum b. Chanilai said: "Why is the tribe of Reuben mentioned first among the cities of safety? Because he was the first to save Joseph from his brothers, as it is written (Gen. 37, 21) And when Reuben heard it, he delivered him out of their hand." R. Simlai lectured: "It is written (Deut. 4, 41) Then Moses separated three cities beyond the Jordan, toward the sunrise. The Holy One, praised be He! said to Moses: 'Thou hast caused the sun to shine toward the murderers (to save them from death)'." R. Simlai lectured: "What is the meaning of the verse (Ecc. 5, 9) He that loveth silver shall not be satisfied with silver; nor he that loveth abundance, will finally have income? He that loveth silver refers to Moses, our master, who, [although] having been aware that the three cities on the other side of the Jordan could not protect [the innocent murderer] until the other three cities were selected; nevertheless he selected them, saying: "A meritorious act which has come to my hand, I shall fulfil;' nor he that loveth abundance, i.e., who is fit to lecture before a crowd? He who possesses all the grain [of knowledge] like the Bible, Mishna, Halacha and Hagada." And this is what R. Elazar said: "What is the meaning of the passage (Ps. 106, 2) Who can express the mighty acts of the Lord? or make all His praise to be heard? This means, who is fit to express the mighty acts of the Lord? He who can make all His praise to be heard." The Rabbis, and according to others, Rabba b. Mari explained this passage thus: "He who loves the abundance [of scholars], possesses the fruit of knowledge"; whereupon the Rabbis fixed their eyes upon Raba b. Rabba who possessed such a quality. R. Ashi said: "He who likes to learn among a crowd of scholars possesses the fruit of their knowledge." And this is what R. Jose b. Chanina said: "What is the meaning of the passage (Jer. 50, 36) The sword is upon the boasters (badim) and they shall become fools? This means the sword may cut the necks of the scholars who study separately [without interchange of ideas] and not only this, but they become also foolish; for it is written here, V'no-alu, (and they become foolish) and there is another passage (Num. 12, 11) For that we have done foolishly, and not only this but they also commit a crime, as it is written (Ib.) And wherein we have sinned. Rabina said: "He who loves to study among a crowd [of students], will possess the grain of knowledge." And this is what Rabbi said: "I learned much from my teachers, more, however, from my colleagues, but from my disciples, I learned the most."

PREMUNDANE CREATION, AND THE WORK OF THE FIRST DAY
R. ELIEZER BEN HYRḲANOS opened (his discourse with the text), "Who can utter the mighty acts of the Lord, or shew forth all his praise?" (Ps. 106:2). Is there any man who can utter the mighty acts of the Holy One, blessed be He, or who can shew forth all His praise? Not even the ministering angels are able to narrate (the Divine praise). But to investigate a part of His mighty deeds with reference to what He has done, and what He will do in the future (is permissible), so that His name should be exalted among His creatures, whom He has created, from one end of the world || to the other, as it is said, "One generation to another shall laud thy works" (Ps. 145:4).

The disciples of R. Elazar b. Zadock questioned him: "Why does the dog know his master, and the cat does not?" To which he answered: "If one who eats from what is left by a mouse is apt to have a poor memory, so much the more the cat which consumes the mouse itself." They again questioned him: "Why do all these animals reign over the mice?" He replied: "Because the mice are instinctively mischievous." In what respect? Said Raba: "They tear even garments"; (Ib. b.) and R. Papa said: "They gnaw through even the handle of a pick-ax." The following five objects are conducive to one's forgetting his studies: the eating of the remains of the mice's or cat's food; the eating of the heart of a cow; the frequent consumption of olives; the drinking of the water left from one's own washing, and, finally, the bathing of one's feet, one kept on the other. According to some authorities, also the putting of one's clothes under one's head while sleeping. The following five are apt to strengthen one's memory: who eats of bread baked on coals, so much the more the consumption of the coals themselves; who eats of a soft-boiled egg without salt; who frequently drinks olive oil; the frequent drinking of wine flavored with spices; the drinking of the water left after the use for dough, and according to some authorities, the consumption of the salt in which was dipped the finger. Raba said: "Wine and good odor helped me to become wise." Who drinks frequently olive oil, for R. Jochanan said: "Just as the eating of an olive causes one to forget what he studies, so does the drinking of olive oil call back the memory of one's study of a period of seventy years." Concerning the consumption of the salt on one's finger, Resh Lakish remarked that it should be done with one finger. However, Tannaim differ in this. According to R. Juda, it should be done with one finger, and not with two, while according to R. Jose, it should be done with two and not with three, and the negative sign of it is Ke mitzah in connection with the meal-offering. Our Rabbis were taught: "When the prince enters, all the people present in college rise to their feet, and they do not sit down until he tells them to do so. When the chief justice enters, the people occupying two rows of seats facing the entrance rise and remain standing until he takes his seat. When the sage enters, the occupants of one row rise and remain standing until he takes his place. The children as well as the disciples of the sages, if their help in the studies is necessary, are allowed to pass over the heads of the people [sitting on the floor], but not when their help is not needed. The children of such scholars who superintend the congregation, if they comprehend the subjects treated of, may enter, sit down with their faces towards their fathers and backs towards the people; but if not, they have to sit in the opposite order. R. Elazar b. Zadock says: "Also at a banquet these children may be invited for the sake of their parents." Said R. Jochanan: "This Mishna was taught during the time of R. Simon b. Gamaliel, when he was the prince, R. Nathan the president [of the Sanhedrin] and R. Mair, the sage of the college. When R. Simon would enter, the people rose; likewise when either R. Mair or R. Nathan entered the people would rise; said then the prince: 'If so, there is no difference between me and the others, whereas I should like that a difference be made.' He enacted accordingly the rules laid down in the above Mishna. However, this was carried out in the absence of R. Mair and R. Nathan, so that on the morrow when they came and saw the people [behind the two rows] remaining in their seats, they asked the reason thereof, in answer to which they were told of R. Gamaliel's enactment. R. Mair thereupon said to R. Nathan: 'I am the sage (Chacham) and you are the president; let us enact something in our behalf.' 'What can we do,' R. Nathan asked? 'Let us ask R. Simon to teach us Tract Uktzin; for we are aware that he (Raban Gamaliel) is not versed therein, and when he will not be able to answer our questions, we will say unto him (Ps. 106, 2) Who can utter the mighty acts of the Lord?) He, who can teach all His praise! We will then depose him and you will take his place and I yours.' R. Jacob b. Kurshi [who was Rabbi's teacher) overheard this plan and said to himself: 'God forbid that R. Simon should be embarrassed.' Feeling that it would be wrong to disclose it openly, he went and sat down in the back of R. Simon's attic and began to study the Tract Uktzin loudly over and over again. Rabban Simon, noticing such a strange appearance, said to himself, 'What does this mean? Perhaps, God forbid, something is going on in the college.' Immediately thereupon he took up that Tract and studied it through. On the morrow his disciples said: 'Let the master lecture over Uktzin,' which he did open and lecture upon it. After he was through he said to them: 'Had my attention not been called to this Tract, I should have been put to public shame by your plan.' He thereupon gave an order and R. Mair and R. Nathan were removed from the college. They would, however, circulate in writing, questions and objections and throw them into the college; to questions that could not be solved in college, they would themselves write the answers and send them again to college. R. Jose then exclaimed: 'The Torah is outside and we [without Torah] should remain inside?' Rabban Simon [observing to what it might lead] thereupon said: 'Let them come back! however, they must be punished that no Halacha shall be proclaimed in their name.' Hence R. Mair was named Acherim (anonymous) and R. Nathan, Yesh Omrim (some say). It once happened that both had dreams commanding them to reconcile with Rabban Simon; whereupon R. Nathan did so, while R. Mair said that dreams must not be regarded. When R. Nathan finally came for reconciliation R. Simon b. Gamaliel said unto him: 'Granted that your father's belt helped thee to be president of the court, but could it then help you to become a Nassi (prince)?"

Similarly it is written: For he who toucheth thee toucheth the apple of his eye (Zech. 2:12). “My eye” should be written here, for it refers, as it were, to the Heavenly One. However, the text was modified by the scribes of the Great Synagogue.¹¹The men of the great Synagogue were the scribes, prophets, and Pharisees in the period after Ezra. See Lauterbach, Rabbinic Essays, p. 191, n. 36. The scribes made changes in the biblical text in order to eliminate anthropomorphisms and irreverent expressions. According to the Babylonian Talmud, Nedarim 37b, these changes are Sinaitic traditions. The verse Ye say also: “Behold, what a weariness is it! And ye have snuffed at it” (Mal. 1:13) was likewise altered. The verse I will judge his house forever, for the iniquity, in that he knew that his sons did bring a curse on themselves, and he rebuked them not (I Sam. 3:13) was also modified. In the like manner, the verse Why hast thou set me as a mark for thee, so that I may burden to myself (Job 7:20) was changed. The verse Art not Thou from everlasting, O Lord, My God, my Holy One? We shall not die (Hab. 1:12) was modified also. Again the verse Hath a nation changed its gods which are yet no gods? But My people hath changed its glory for that which doth not profit (Jer. 2:11) was altered. Similarly, Thus they exchange their glory for the likeness of an ox that eateth grass (Ps. 106:2) was changed. The verse I will change their glory to shame (Hos. 4:7) was likewise modified. In the case of Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job (Job 32:3) they changed the text. Similarly, but Abraham stood yet before the Lord (Gen 18:22) is another illustration of this. Again, in the verse And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favor in Thy sight, and let me not look upon my wretchedness (Num. 11:15) they changed the text. Similarly in the passage Let her not, I pray, be as one head, of whom the flesh is half consumed when He cometh out of his mother’s womb (ibid. 12:12) they altered the verse. And likewise, the verse What portion have we in David? Neither have we inheritance in the son of Jesse; to your tents, O Israel; now see to thine own house, David. So Israel departed unto their tents (I Kings. 12:16) was altered, for in the Second Book of Chronicles (10:16) it is written concerning this episode to his tent rather than unto their tents.